[Article] Ibn Baaz and the People Doing Hajj with Him

“And every Hajj it was from Shaikh Ibn Baaz’s habit that large numbers of men and women would perform Hajj along with him, most of whom were poor and non-Saudis, so he would say to everyone who asked His Excellency to be able to perform Hajj with him or who asked someone to ask him on their behalf, “Hayaahullaah,” and he wouldn’t ask about who would be going with him, nor how many they were in number, nor about how tight or not the places were.

The number of pilgrims doing Hajj with His Excellency and who would accompany him in his camp
and the place where he would stay during Hajj would be about 800.

 And the number of men and women for whom food would be provided in Mina and ’Arafah would range from 800 to 1000 pilgrims. But that is not what is surprising, what is surprising is the fact that food which was meant for 500 people would be enough for them all, but the blessing in his food was evident for all to see, the ones who saw that can testify to it, every time the numbers increased we thought it would not be enough for them, yet despite that it would and some of it would be left over. The number of people who would have lunch with him in Makkah was between 3 and 400. And I don’t know of a time when the food given to them didn’t suffice.”


Jawaanib min Seeratil-Imaam ’Abdul-’Aziz ibn Baaz, pp. 99-100.

[Article] Have You Heard the Story of The Man Who Hit Ibn Baaz on His Head?

“And Shaikh ’Ali al-’Imraan, may Allaah grant him success in all that is good, related to me [the following], saying that, ‘Shaikh Sa’eed ibn ’Ayaash al-Ghaamidi, the Chief Judge of the Courts in Khamis Mushait, now retired, said, ‘I used to be Shaikh ’Abdul-’Aziz [Ibn Baaz’s] clerk in Al-Dulam and the Shaikh would never leave until the final case, and this would always delay us.


One time, we had closed all the records and wanted to leave and then a Bedouin came in and so the Shaikh said, ‘We’ll sit and listen to what he wants.’ So I said, ‘O Shaikh, the shift is over.’ He said, ‘We will listen to the man.’ So I said, ‘It’s three o’clock.’ He said, ‘We’ll listen to what he wants, maybe he has come from far away.’



So I became extremely angry and hit the Shaikh on his head with the register and fled.

After a few days I came back to the Shaikh and apologised to him and he accepted my apology as though nothing had happened. Then I sought knowledge and studied until I became a judge and then became the Chief Judge of Khamis Mushait Court.

I learnt many things from the Shaikh, like patience with the people whose cases were brought forward and bearing their harm.

One time, a person came in after the end of the day’s shift, and the clerk had closed the register, so I asked him to open it and listen to what the man had to say, so he became angry and said, ‘The shift is over.’ So I said to him, ‘We will listen to the man, maybe he has come from far away.’

Before I knew it I felt the clerk hit me on the head with the register—and so I recalled what I had done to the Shaikh, may Allaah have mercy on him, [when I was a clerk]—and the man fled from the court. After a few days I sent after him and told the messenger to tell him that I had forgiven him.’’”

Al-Jaami li-Ahkaam al-Hajj wal-’Umrah, pp. 277-278.

[Article] On The Youth Refuting and Defaming One Another Out of Spite, Based on Drastic Ignorance and as a Result Turning the People Away From Themselves / Shaykh Muhammad Nasir-ud-Dīn al-Albani رحمه الله

After explaining the weakness of a hadith he was discussing, the Imaam said, “… though it [does] represent the state of affairs of many of the youth of the supposed awakening of today, those who refute one another, defame one another—out of spite, not to sincerely advise—their transgression and evil having reached some of the scholars and virtuous ones, and they insulted them with various names, not implementing the manners propounded by Islaam [that], “The one who does not show mercy to our young, respect our elders, and recognize our scholar’s rights, is not from us,”—self-conceited with snippets of knowledge they gathered from here and there—until they imagined that they had something to stand on, but they have nothing to stand on, as has been mentioned in some of the hadiths about the trials.

And they turned away the hearts of many people from themselves through sayings and fatwas which communicate their drastic ignorance, the thing which reminds us that they are from those whom the Prophet صلى الله عليه وسلم referred to in the authentic hadith, ‘Verily, Allah does not take away knowledge by snatching it from the people but He takes away knowledge by taking away the scholars, so that when no scholar remains, the people turn to the ignorant as their leaders. Then they are asked to deliver religious verdicts and they deliver them without knowledge—so they go astray [themselves], and lead others astray,’ agreed upon [i.e., reported in Bukhaari and Muslim].”

 Ad-Da’eefah, 14/2/555-557

[Article] How Does The Common Muslim Know What To Do When Scholars Differ? Think and Use Your Brain to Try and Understand the Proofs / Shaykh Muhammad Nasir-ud-Dīn al-Albani رحمه الله

Questioner: Some scholars differ in their opinion [with others], one will say something and another will say, “No, this is a mistake, [rather] this is correct,” and let’s assume that we are not people of knowledge or people of … ya’ni we’re just common folk … of course … we want to know the principles and the mistake if … this person says … and the second one says, “This is a mistake … this is not …” so what is your opinion [about] the differing between the scholars in a particular issue, an issue which concerns one?

 Al-Albaani: [Concerning] issues such as this the reason [people] fall into difficulty is that the effect of that sentence which we hear many times in the present day and age and especially in this country is not found among the general Muslims, what is that sentence? “Enlightenment/education …” the majority [of people] do not have a general awareness or knowledge of the reason for the differing, and [additionally] they [also] do not have an awareness of what their stance in relation to this differing must be.

So many of them will say what occurs in the weak hadith, “The differing of my Ummah is a mercy,” thus they ratify differing, however severe and copious it might be [due to it], and a few of them [go to the other extreme and] want to put an end to differing from its very root such that the scholars become [united] upon a single word in all issues [even those] which the scholars of fiqh of old have differed over–and this is something impossible! Because in His profound Wisdom Allaah عز وجل ordained, and there is none who can stop anything He ordains, saying:

“And if your Lord had willed, He could have made mankind one community, but they will not cease to differ, except whom your Lord has given mercy.” [Huud 11:118-119]

Differing is of two types: the first is where there is mercy with one another and where [each party] tries to understand the other. The second is the type of differing which involves conflict, antagonism, and enmity.

The first is the type which is unavoidable and is that which our Pious Predecessors were on, they would differ but they would not have enmity for one another and nor were they divided due to the differing because of what you have heard in the aayah:

“… and do not be of those who associate others with Allaah [or] of those who have divided their religion and become sects, every faction rejoicing in what it has.” [Ruum 30:31-32]

So if our Salaf as-Saalih, at the head of whom are the Companions of Allaah’s Messenger صلى الله عليه وسلم, differed then it is unavoidable for [the people of] a [particular] group, or age, or generation not to differ, but that which was sufficient for the Prophet’s Companions صلى الله عليه وسلم when they differed is also sufficient for these people, [i.e.,] that they do not becomes enemies one to another and do not hate one another–there is no escaping such differing, the generality of Muslims must know this and they should not condemn any [and every instance of] differing between one scholar and another which they hear about, because this is something which is from man’s nature which Allaah created them with, an indication of which has preceded in the aforementioned aayah.

 If this is the case, what should the general Muslims do when they see such differing? Here lies the crux of the matter [that I had intended] by my [earlier] statement when I said that there is no enlightenment/education and no general cultivation. Before about a quarter of a century, the general Muslims were living according to a constrictive Madhhabism, each individual from millions of Muslims was satisfied with his school of thought, this one is a Hanafi, that one a Shaafi’i and so on.

But as for now, then there has been found, alhamdulillaah, the beginnings of an awakening, I do not say the awakening has been found, [but rather] that the beginnings of an awakening can be seen, so the people are aware of things which they were not mindful of before, but this awareness needs a completion. It is this completion which I am in the middle of explaining now, and it is: that you, O Muslim, however highly educated or not you are in the Islamic Legislation, when you hear about some differing between two scholars then think a little, look … is it said of both of them that they truly are scholars from the people of knowledge? It may be a student who thinks he is a scholar–and who thus says something in which he differs with the scholars and as a result differing between the scholars in the issue occurs. No.

So after this observation, when it is established, for example, that there is some differing between two venerable scholars, then the following caveat comes into play: if you are able to distinguish between one proof and another, then you must become acquainted with the proofs of both scholars, and [after doing so] find comfort with the stronger proof, what I mean is that even the general Muslims should strive [to understand the proofs/ijtihaad], but such ijtihaad differs from person to person, so how can, for example, a common person perform ijtihaad? His ijtihaad in relation to himself is as follows.

He hears a fatwa from one scholar which opposes that of another, so he should not stop at that fatwa, and here many, many different forms become apparent … you request proof from one of them and he says, “This is my opinion and ijtihaad,” or, “This is my madhhab,” and you request it from the other and he says, for example, “Allaah said … Allaah’s Messenger said … the Salaf said,” and so on, as Ibn al-Qayyim, may Allaah have mercy on him, said:

“Knowledge is, ‘Allaah said … His Messenger said … The Companions said …’ and it is not hidden

Knowledge is not your raising up a dispute foolishly Between the Messenger and the opinion of a faqeeh.

” When you traverse upon this methodology in trying to become acquainted with the proof, the difference between the two answers will become clear to you … I told you that one of them says, “This is my opinion … my itjtihaad … my madhhab,” this happens sometimes, the other will give you proofs, either from the Book or the Sunnah or the actions of the Salaf as-Saalih, at that point you will find yourself leaning towards the opinion of this scholar and his ijtihaad and you will not look at the opinion of the first, and at that time the difficulty [you have] will disappear from you, this is a very clear illustration.

And if we assume [a case where] both scholars used proofs, as occurred recently with Shaikh al-Bannaa, I think some of you were present when we discussed, with one of the noble teachers, the issue of reciting Surah al-Faatihah behind the Imaam in the prayers where the recitation is made audible, and those listening listened, and the person takes whatever the soul feels comfort in [since both scholars were providing proofs], whether the truth is with Zaid or ’Amr [i.e., whoever the truth is with]–what is important is that he not be a person of desires or [someone with] a particular purpose [that he seeks through his fatwa] and that he not be as is mentioned in a statement made by Ibn Mas’ood رضي الله عنه in marfoo’ and mowqoof form but what is correct is that it is mowqoof, where he said, “Do not let yourselves be ‘yes-men,’ [إمعة: the one who has no opinion so he follows everyone’s opinion] saying, ‘If the people are good then we will be good, and if they are wrong then we will be wrong.’ Rather, make up your own minds, if the people are good then you are good, and if they are evil, then do not behave unjustly.” [Tirmidhi, v. 4, no. 2007, Darussalam transl.]

So, the general Muslims must set their hearts on knowing who the truth is with and then follow it, each person doing so according to the limits of their education, intellect and understanding, and Allaah does not burden a soul with more than it can bear.

The summary is that it is not possible to put an end to differing, it was there in the time of the Prophet and has continued to this day of ours, so do not seek the impossible. And when this is the case, what should the stance of the general masses be? It is as I just explained, that they seek out the truth, then their condition will be like that of those who strive to come to religious verdicts [mujtahideen]–if they are correct they will have two rewards, and if mistaken, then one, what is important is that they do not be people of desires and [particular] aims, and Allaah is sufficient …

Fataawaa Jeddah, Ahlul-Hadith wal-Athar, 5. [2/5/474]

[Quote] It will bring low some, and others it will exalt! / Shaykh Muhammad bin Saalih al-`Uthaymeen رحمه الله

Allah سبحانه وتعالى says in the Noble Qur’an about the Day of Resurrection that:

 ﺧَﺎﻓِﻀَﺔٌ ﺭَﺍﻓِﻌَﺔٌ

{It will bring low (some); (and others) it will exalt} [Surah Al-Waaqi'ah 56:3]

The noble Shaykh Muhammad bin Saalih al-'Uthaymeen رحمه الله mentioned regarding this ayah:

“And how many people are there who have a high status and are venerated by the people in this worldly life but will be from the most humiliated servants of Allah on the day of resurrection."

 [Tafseer Surah Al-Waaqi'ah 56:3]

Translated by Salafi-Dawah.com

 خافضة الرافعة

 قال الشيخ محمد بن صالح العثيمين رحمه الله: وكم من إنسان في الدنيا رفيع الجاه معظم عند الناس يكون يوم القيامة من أحقر عباد 

الله (تفسير سورة الواقعة ص٣٢٨)

[Article] Death and life predestined by Allah

Fatwa no. 3384

Q: Some Yemeni tribes believe that if an elderly lady who is stricken in years looks at any young man or woman, or even a male or female child, she will capture their soul, and if she wills, she can bring them back to life. Is this belief based on any evidence from the Book of Allah or the Sunnah of His Messenger (peace be upon him), or any of the Messenger's Sahabah (Companions of the Prophet)? Moreover, any lady accused of this will be cast out by her children or providers and will be left in the open under the scorching sun. There is a man who is said to find out if an elderly lady is really a "soul taker" or just a normal lady. Kindly answer our question. May Allah reward you! 

A: We know no solid proof concerning the two kinds of men and women mentioned above

(Part No. 1; Page No. 549)

from the sanctified Shari`ah; it is not permissible even to think of the existence of such things. Death and life are predestined by Allah (Glorified and Exalted be He), and none save Allah knows the Ghayb (the Unseen), as Allah (Glorified be He) says, Say: "None in the heavens and the earth knows the Ghaib (Unseen) except Allâh, nor can they perceive when they shall be resurrected." Assuming that anything of the kind may happen, it should be nothing more than optically illusive magic that makes people see ghosts and bodies contrary to what they really are. All of this is prohibited by the Ijma` (consensus) of Muslim scholars, and it should not be acknowledged, but rather denied and warned against. These acts are forbidden as they lead to Kufr (disbelief) and resemble the sorcery practiced by the sorcerers of the Pharaoh in the past.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta'

Member Member Deputy Chairman Chairman `Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Source: Fatwas of the Permanent Committee

[Article] What I and my companions are upon / Allāmah Nāsirudīn al-Albānī رحمه الله

Allāmah Nāsirudīn al-Albānī said:

“…And they are also aware of the saying of the Prophet [صلى الله عليه وسلم]:

‘…The Jews split up into seventy one sects, the Christians split up into seventy two sects, and this ummah will split up into seventy three sects, all of them in the fire except for one…’

We [the companions] said: ‘and which one is it Oh Messenger of Allāh?’ He said:

“They are the Jamā’ah…”

This is the well known narration and it is authentic. In another narration which explains the first one he [صلى الله عليه وسلم] said:

“They are the ones upon what I am upon, and my companions are upon.”

His [صلى الله عليه وسلم] in the second narration – which is a hasan narration as I have explained in some of my books –

“..what I and my companions are upon..”

speaks of the manhaj [1] of the one group, the Tā’ifah Mansūrah[2] and Nājiyyah[3]: the one that embraces what the Prophet [صلى الله عليه وسلم] and his [صلى الله عليه وسلم] companions were upon – may Allāh be pleased with them all.

There is a point which I must mention here to do with his [صلى الله عليه وسلم] saying :

“..and my companions..”

because it is clear that if the prophet [صلى الله عليه وسلم] had limited it to (just saying):

“..what I am upon..”

his [صلى الله عليه وسلم] answer would have been true and sufficient. But due to great wisdom, he [صلى الله عليه وسلم] added to it and coupled with it:

“..and my companions..”.

The wisdom behind this is that the companions of the Prophet [صلى الله عليه وسلم] were united upon guidance from their Lord. They learnt the revelation that was revealed and sent down upon the heart of their Prophet directly and in its purest form as Allāh revealed, before their understanding was swayed or affected by ambiguity and desire, the likes of which overcame the hearts of those who came after the Salaf-as-Sālih. They were people with thoughts and ideas that differed from and were contrary to what the companions of the Prophet were upon.

This is why he [صلى الله عليه وسلم] mentioned them by linking them to what he [صلى الله عليه وسلم] was upon, because he [صلى الله عليه وسلم] knew with certainty that his companions will follow him [صلى الله عليه وسلم] in everything…”

Author: Allāmah Nāsirudīn al-Albānī

Source: Audio tape enititled Asbābul-Wahn (The causes of Weakness)

Translated by: Dār Minhājis-Sunnah

1: TN – The way the religion is understood and subsequently acted upon

2: TN – Meaning Victorious or Aided Group, based upon the saying of Allāh “…If you help (in the cause of) Allāh, He will help you…” – Surah Muhammed 47:7

3: TN – Firqatun-Nājiyyah – the Saved Sect. Meaning being safe from the fire – they are the ones the Prophet [صلى الله عليه وسلم] mentioned of as being saved from the Fire when the spoke of the seventy three sects

Source: Dār Minhājis-Sunnah

[Quote] Allāh looks to the hearts / Shaykh Muhammad bin Saalih al-`Uthaymeen رحمه الله

Sh. Al-‘Uthaymīn رحمه الله says:

“….There is not a connection between Allāh and His creation except by way of at-Taqwah (Piety and God consciousness).

So whoever was to Allāh, the most pious, he is the closest to Allāh and he is with Allāh the noblest

Therefore, do not brag and boast with your wealth, your beauty, bodies, children, nor with your castles and cars, not with anything from this Dunyā, ever!

Rather if Allāh grants you at-Taqwah, then this is from the virtues of Allāh upon you.

Therefore Praise Allāh for having it, and know that the actions are by the intentions, and the hearts is that which is the pivotal matter…”

_____

Author: Sh. Al-‘Uthaymīn

Source: [Sharh Riyādis-Sālihīn – p.39. Dār ibn al-Jawzī print – Cairo]

Translated by: Dār Minhājis-Sunnah

Source: Dār Minhājis-Sunnah

[Quote] Appearance Of Innovations / Shaykh Sālih al-Fawzān حفظه الله

Shaykh Sālih al-Fawzān said:


“… the reasons which lead to the appearance and emergence of bid’ah (innovations) in the Religion are summarised in the following affairs:

1 – Ignorance as regarding the legislation and rulings of the Dīn

2 – The following of desires

3 – Fanaticism towards opinions and personalities

4 – Imitation of the Kuffār


Author: Shaykh Sālih al-Fawzān

Source: ‘Aqīdatut-Tawhīd p.108

Translated by: Dār Minhājis-Sunnah


Source:  Dār Minhājis-Sunnah

[Article] Stop the destructive harshness that is destroying the Salafi Da'wah / Shaykh Rabee' ibn Haadee al-Madkhalee

These days we see that the Salafi Da'wah is going backwards.

May Allaah bless you.

Because it has lost the Wisdom of its people.

First and foremost, it has lost the Wisdom of the Messenger of Allaah 

 [صلى الله عليه وآله وسلم]

And his patience, his mercy his manners his softness and his kindness.

By Allaah, 'Aisha  [رضي الله عنها] had insulted a Jew. {1}

So the Messenger of Allaah [said]

'O Aisha, Allaah loves softness in everything'.

[Hadeeth Agreed upon]

This same hadeeth, if a Scholar were to mention it to the youth.

In order to direct them into following the correct Manhaj.

While doing Da'wah.

They would say that this is Tamyee'. 

They would say that this is Tamyee' [One who does not openly
stands up for the Truth, and his is not really with the Salafies]

Likewise, if you mention:

Wisdom, softness, tolerance, patience, and kindness.

Things that are from the necessities of Da'wah.

And from the tools that we use to bring the people into the correct Da'wah.

So that they may enter into the Deen of Allaah in Masses.

Now, they use deterrence which chases the people away.

While the Messenger of Allaah
[صلى الله عليه وآله وسلم] said:

"From amongst you there are those who chase people away.

Make things easy, and do not make things difficult.

And give good tidings, and do not chase the people away" {2}  

O brothers, theses people are unaware.

For by Allaah if they were aware...

It would be obligatory upon them to call the Messenger of Allaah himself a
Mumayy'.

[Someone practicing Tameey']

And the Sahaabah, and the Scholars of  this Ummah.

Based upon this destructive harshness that destroyed the Salafi Da'wah.

They would have to call the Messenger of Allaah a Mumayy'.

I seek Allaah forgiveness!

He who called to Softness, Wisdom and kindness.

By Allaah, they did not mean this, and it is not their intention, but they
are unaware,

So it's upon them to understand what is built upon these rulings.

By Allaah, we make the effort, debate, write, give advice and call the people
to Allaah.

And they consider us Mumayy'.

Why?

Because they hear us say;

'Wisdom, Softness, kindness'. 

When we saw that harshness destroyed the Salafi Da'wah.

And tore its people apart.

So what are we supposed to do my brothers?

If we see a fire, what are we supposed to do?

Pour gasoline onto it so that it gets bigger?

Or are we to get something that will put it out?

May Allaah bless you.

So I have to, and this is Waajib upon me, and I have been saying this
 before today.

When I saw this destruction, this calamity.

I had to say:

"Be soft, be kind, be brothers, be merciful !"

Now this harshness has turned towards the people of the Sunnah themselves.

They left off the people of bi'dah.

And they turned to the people of the Sunnah with this destructive harshness

Which contains oppression,{3} and all types of false rules.

So beware!

Beware of following  this way that will destroy you.

The Salafi Da'wah, and its people.

Shaykh Rabee' ibn Haadee al-Madkhalee حفظه الله‏

Transcribed by Eesa ibn Roy

Source: abdalla508

Footnotes:

{1} Aisha reported: A group of Jews asked permission to visit the Prophet and when they were admitted they said, “Death be upon you!” I said to them, “Rather, death and the curse of Allah be upon you!” The Prophet, peace and blessings be upon him, said, “O Aisha, Allah is kind and he loves kindness (softness) in all matters.” I said, “Have you not heard what they said?” The Prophet said, “I said to them: And upon you.”

In another narration, the Prophet said, “O Aisha, Allah does not love obscenity and immorality.”

Source: Sahih Bukhari 6528, Sahih Muslim 2165

Grade: Muttafaqun Alayhi (authenticity agreed upon) according to Al-Bukhari and Muslim

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ اسْتَأْذَنَ رَهْطٌ مِنْ الْيَهُودِ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالُوا السَّامُ عَلَيْكَ فَقُلْتُ بَلْ عَلَيْكُمْ السَّامُ وَاللَّعْنَةُ فَقَالَ يَا عَائِشَةُ إِنَّ اللَّهَ رَفِيقٌ يُحِبُّ الرِّفْقَ فِي الْأَمْرِ كُلِّهِ قُلْتُ أَوَلَمْ تَسْمَعْ مَا قَالُوا قَالَ قُلْتُ وَعَلَيْكُمْ

وفي رواية أخرى قال يَا عَائِشَةُ فَإِنَّ اللَّهَ لَا يُحِبُّ الْفُحْشَ وَالتَّفَحُّشَ

6528 صحيح البخاري كتاب استتابة المرتدين والمعاندين وقتالهم باب إذا عرض الذمي وغيره بسب النبي صلى الله عليه وسلم

2165 صحيح مسلم كتاب السلام باب النهي عن ابتداء أهل الكتاب بالسلام وكيف يرد عليهم

More narrations on Kindness:

Aisha reported: The Prophet, peace and blessings be upon him, said, “Verily, kindness is not found in anything except that it beautifies it, and it is not removed from anything except that it disgraces it.”

Source: Sahih Muslim 2594

Grade: Sahih (authentic) according to Muslim

عَنْ عَائِشَةَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّ الرِّفْقَ لَا يَكُونُ فِي شَيْءٍ إِلَّا زَانَهُ وَلَا يُنْزَعُ مِنْ شَيْءٍ إِلَّا شَانَهُ

2594 صحيح مسلم كتاب البر والصلة والآداب باب فضل الرفق

Abu Sa’eed Al-Khudri reported: The Messenger of Allah, peace and blessings be upon him, said, “The most complete of the believers in faith are those with the best character, who lower their wings and are kind and gracious, for he is not one of us who is neither kind nor gracious.”

Source: al-Mu’jam al-Awsaṭ 4559

Grade: Hasan (fair) according to Al-Albani

عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَكْمَلُ الْمُؤْمِنِينَ إِيمَانًا أَحَاسِنُهُمْ أَخْلاقًا الْمُوَطَّئُونَ أَكْنَافًا الَّذِينَ يَأْلَفُونَ وَيُؤْلَفُونَ وَلَيْسَ مِنَّا مَنْ لا يَأْلَفُ وَلا يُؤْلَفُ

4559 المعجم الأوسط للطبراني باب العين من اسمه عبد الله

1231 المحدث الألباني خلاصة حكم المحدث حسن في صحيح الجامع

Jareer reported: The Prophet, peace and blessings be upon him, said, “He who is deprived of kindness is deprived of goodness.”

Source: Sahih Muslim 2592

Grade: Sahih (authentic) according to Muslim

عَنْ جَرِيرٍعَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ يُحْرَمْ الرِّفْقَ يُحْرَمْ الْخَيْرَ

2592 صحيح مسلم كتاب البر والصلة والآداب باب فضل الرفق

{2} Narrated Anas bin Malik:

The Prophet (صلى الله عليه وآله وسلم) said, "Make things easy for the people, and do not make it difficult for them, and make them calm (with glad tidings) and do not repulse (them ).

حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي التَّيَّاحِ، قَالَ سَمِعْتُ أَنَسَ بْنَ مَالِكٍ ـ رضى الله عنه ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ يَسِّرُوا وَلاَ تُعَسِّرُوا، وَسَكِّنُوا وَلاَ تُنَفِّرُوا ‏"‏‏.‏

Sahih al-Bukhari 6125

{3} Narrations on oppression:

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Whoever wrongs his brother in his honor or anything else should resolve the matter today before it cannot be resolved with gold and silver coins. If he has good deeds to his credit, they will be taken from him according to the measure of his oppression. If he has no good deeds left, then he will bear the evil deeds of the one he has oppressed.”

Source: Sahih Bukhari 2317

Grade: Sahih (authentic) according to Al-Bukhari

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ كَانَتْ لَهُ مَظْلَمَةٌ لِأَخِيهِ مِنْ عِرْضِهِ أَوْ شَيْءٍ فَلْيَتَحَلَّلْهُ مِنْهُ الْيَوْمَ قَبْلَ أَنْ لَا يَكُونَ دِينَارٌ وَلَا دِرْهَمٌ إِنْ كَانَ لَهُ عَمَلٌ صَالِحٌ أُخِذَ مِنْهُ بِقَدْرِ مَظْلَمَتِهِ وَإِنْ لَمْ تَكُنْ لَهُ حَسَنَاتٌ أُخِذَ مِنْ سَيِّئَاتِ صَاحِبِهِ فَحُمِلَ عَلَيْهِ

2317 صحيح البخاري كِتَاب الْمَظَالِمِ بَاب مَنْ كَانَتْ لَهُ مَظْلَمَةٌ عِنْدَ الرَّجُلِ فَحَلَّلَهَا لَهُ هَلْ يُبَيِّنُ مَظْلَمَتَهُ

Khuzaima ibn Thabit reported: The Messenger of Allah, peace and blessings be upon him, said, “Beware of the supplication of the oppressed, for it is carried above the clouds. Allah the Exalted says: By my might and majesty, I will help you in due time.”

Source: al-Mu’jam al-Kabīr 3630

Grade: Sahih (authentic) according to Al-Albani

عَنْ خُزَيْمَةَ بْنِ ثَابِتٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اتَّقُوا دَعْوَةَ الْمَظْلُومِ فَإِنَّهَا تُحْمَلُ عَلَى الْغَمَامِ يَقُولُ اللَّهُ جَلَّ جَلالُهُ وَعِزَّتِي وَجَلالِي لأَنْصُرَنَّكَ وَلَوْ بَعْدَ حِينٍ

3630 المعجم الكبير للطبراني باب الخاء باب من اسمه خزيمة

117 المحدث الألباني خلاصة حكم المحدث صحيح في صحيح الجام

[Audio] Beware Of Salafi Hizbiyyah / Shaykh Muhammad ibn Salih Al-'Uthaymeen

Shaykh Muhammad ibn Salih Al-'Uthaymeen رحمه الله‎‎

Explanation of one who secludes himself with Salafiyyah as a specific Manhaj, by way of calling others deviants who don't agree with them from the Muslims, even though they the Muslims are upon the truth.

This is taken Salafiyyah as a hizbi Manhaj, which is opposite to what Salafiyyah is. 

Translated by Abu Ibrahim Hisham Abu Zeid

Courtesy of: soundcloud.com/ulamaaudio/

[Article] Commenting on criticism among Du`aat / Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz

Fatwas of Ibn Baz (رحمه الله)


(Part No. 7; Page No. 311)


Commenting on criticism among Du`aat

Praise be to Allah, the Lord of the Worlds. May Allah's peace and blessings be upon our trustworthy Prophet Muhammad, his family, Companions and those who follow his Sunnah until the Day of Judgment.

Allah (Glorified and Exalted be He) ordains justice and virtue; and forbids injustice, tyranny and aggression. He sent His Prophet Muhammad (peace be upon him) with the same Message of all the Messengers, which is the call to Tawhid (monotheism) and dedicating `Ibadah (worship) to Allah Alone. He asked him to establish justice and forbid any form of `Ibadah dedicated to anyone other than Allah, division and usurping people's rights.

It has become prevalent nowadays that many of those who claim to be scholars and Du`aat (callers to Islam) backbite their fellow Du`aat and knowledge seekers, whether in private or in public. They might even record this on tapes to be distributed among the people, or in lectures they give in Masjids (mosques). This is contradictory to the commandments of Allah and His Messenger in many ways, including:

First, it is considered a violation of the rights of Muslims, even scholars and Du`aat who have done their best to enlighten people

(Part No. 7; Page No. 312)

and correct their `Aqidahs (creeds), and have exerted much effort in giving lectures and writing useful books, so they are among the best of Muslims.

Second, this violates the unity of Muslims and spreads division among them, although they are in dire need of unity and staying away from division and rumors, especially that Du`aat who are backbit against belong to Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) who are known for fighting Bid`ahs (innovations in the religion) and superstitions, and exposing those who call to them. There is no interest for anyone to do this except our enemies, such as Kafirs (disbelievers), hypocrites, or those who commit Bid`ahs.

Third, this helps biased people, whether secularists, westernizers or atheists, who are known for spreading rumors about Du`aat and inciting people against them, in achieving their aims. The Islamic brotherhood should prevent Muslims from helping the enemies against their Muslim brothers, whether knowledge seekers, Du`aat or others.

Fourth, this misguides laypeople and scholars; spreads false rumors; leads to Ghibah (backbiting) and Namimah (tale-bearing); opens the doors to evil for those whose souls are weak, who spread rumors, arouse Fitnah (temptation) and harm the Mu'mins (believers) unjustly.

Fifth, most of the things claimed are untrue; they are just illusions made pleasant and inspired by Satan. Allah (Exalted be He) says, O you who believe! Avoid much suspicion; indeed some suspicions are sins. And spy not, neither backbite one another.

(Part No. 7; Page No. 313)

A Mu'min should interpret the words of their brothers in the best possible way. Some of the Salaf (righteous predecessors) said, "Do not take a word said by your brother ill, so long as it is open to a better interpretation."

Sixth, if some scholars and knowledge seekers practice Ijtihad (juristic effort to infer expert legal rulings), there is no harm in that if they are qualified for Ijtihad. If others oppose them in that Ijtihad, they should argue with them in a mild way out of keenness on reaching Al-Haqq (the Truth) from the nearest way and resisting the insinuations of Satan among the Mu'mins.

If this is not possible, and it is decided that they should be publicly opposed, this should be done in the mildest possible way, without aggression or severity, which might make them refuse Al-Haqq, and without attacking the people directly or judging their intentions. The Messenger of Allah (peace be upon him) used to say, "I knew that some people said so and so."

I advise those brothers who have backbitten Du`aat to perform Tawbah (repentance to Allah) of what they wrote or said, which misguided some young people, filled them with grudges, diverted them from seeking useful knowledge and practicing Da`wah, and occupied them with spreading rumors and tracing the mistakes of people deliberately.

(Part No. 7; Page No. 314)

I also advise them to expiate for what they have done, whether in writing or any other way, to clear themselves from such deeds and remove the effect of what they said earlier. They should also perform useful deeds that bring them closer to Allah and benefit the people; and beware of hastening to judge people as Kafirs, Fasiqs (people flagrantly violating Islamic law) or Mubtadi`s (those who introduce innovations in the religion) without evidence. The Prophet (peace be upon him) said, When a person calls his brother (in Islam) a Kafir, one of them will certainly deserve the title. (Agreed upon by Imams Al-Bukhari and Muslim).

It is prescribed for Al-Haqq seekers and learners to refer to the eminent scholars if they face something ambiguous in their words, so that they will clarify the matter to them and remove the doubts they have, according to Allah's saying in Surah Al-Nisa', When there comes to them some matter touching (public) safety or fear, they make it known (among the people); if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allâh upon you, you would have followed Shaitân (Satan), save a few of you.

Allah is the One responsible for setting right the affairs of the Muslims; inclining their hearts to Taqwa (fear/wariness of offending Allah); guiding all the Muslim scholars and all those who call to Al-Haqq and to what pleases Him and benefits the people; gather them on guidance; protect them from the means leading to dispersion and disagreement; and make them support Al-Haqq and not falsehood. He is the Only One Capable of doing so. May Allah's peace and blessings be upon our Prophet Muhammad, his family, Companions and those who follow his guidance until the Day of Judgment.

(Part No. 7; Page No. 315)

First question:

Weeks ago, Your Eminence issued a declaration about criticism among Du`ah, which was interpreted by people in different ways.

What is your opinion on this?

A:

Praise be to Allah, and may Allah's peace and blessings be upon the Messenger of Allah and those who follow his guidance.

I meant by the mentioned declaration to give some advice to my brothers of scholars and Du`aat. If they want to criticize their brothers in articles, lectures or symposiums, it should be in the form of objective, constructive criticism without mentioning names of people, as this causes enmity and clashes among the people.

If the Prophet (peace be upon him) knew that one of his Sahabah (Companions) did something contradictory to Shari`ah (Islamic law), he used to say, I have heard that some people said so and so. Then, he used to clarify the correct ruling on this.

 He was once told that a man said, "I shall offer Salah (Prayer) continuously without sleeping." Another man said, "I shall observe Sawm (fast) continuously without breaking it." The third said, "I shall never marry." The Prophet (peace be upon him) gave a Khutbah (sermon) to the people, praised Allah, and then said, I have heard that some people said so and so. However, I offer Salah and sleep too; I observe Sawm and abstain (from Sawm); and I also marry women. Whoever turns away from my Sunnah (supererogatory act of worship following the example of the Prophet) has no relation with me.

I mean that warning the people should be done in this way, like what the Prophet said, such as "Some people say so and so, but it is prescribed

(Part No. 7; Page No. 316)

to do so." Thus, criticism is directed without hurting anyone, but only as a form of clarifying the Shar`y (Islamically lawful) way, so that love and affection remain among the Muslim brothers, Du`aat and scholars. I am not referring to certain people; I am referring to all the Du`aat and scholars, whether at home or abroad. My advice to everyone is to give mutual advice to each other implicitly, not explicitly. The aim is to attract their attention to the mistake committed and clarify Al-Haqq, with no need to hurt certain people. May Allah grant everyone success!

  `Abdul-`Aziz ibn `Abdullah ibn Baz

Chairman of the Departments of Scholarly Research, Ifta', 

Daw`ah, and Guidance

Source: Fatwas of Ibn Baz

[Advice] Short advice regarding the sacred months / Shaykh Muhammad ibn Salih Al-'Uthaymeen رحمه الله‎‎

Indeed you are bidding today welcome to the three (consecutive) sacred months (Dhu'l-Qi'dah, Dhu'l-Hijjah, and Al-Muharram), so do not wrong yourselves therein. Respect the limits set by Allāh, carry out the obligations ordained by Allāh, and stay away from His prohibitions. Fulfil the rights with regards to what is between you and your Lord, and with regards to what is between you and His 'Ibād (servants, slaves, worshippers).

Footnote by translator: {Verily, the number of months with Allah is twelve months (in a year), so was it ordained by Allah on the Day when He created the heavens and the earth; of them four are Sacred, (i.e. the 1st (Al-Muharram), the 7th (Rajab), the 11th (Dhu'l-Qi'dah) and the 12th (Dhu'l-Hijjah) months of the Islamic calendar). That is the right religion, so wrong not yourselves therein} [Sūrah At-Tawbah 9:36]

Shaykh Muhammad ibn Salih Al-'Uthaymeen, may Allah have mercy upon him 

Translated by Salafi-Dawah.com.
Source: Ad-Diyā' Al-Lāmi' 9/704​.

 قال الشيخ محمد ابن صالح العثيمين رحمه الله وإنكم اليوم تستقبلون الأشهر الحرم الثلاثة فلا تظلموا فيهن أنفسكم التزموا حدود الله تعالى أقيموا فرائض الله واجتنبوا محارمه أدوا الحقوق فيما بينكم وبين ربكم وفيما بينكم وبين عباده الضياء اللامع ٧٠٤/٩