[Article] Relying on Allaah and Abiding by the Means / Shaykh Saalih bin Fawzaan Al-Fawzaan

Furthermore, relying upon Allaah does not mean that you abandon the means and entrust all of your affairs to Allaah. So (for example) you should not abandon seeking (your daily) sustenance, saying: “If Allaah wanted us to have sustenance, it would come to us even if we are sitting.” We should also not abandon seeking knowledge, saying: “If Allaah wanted us to have knowledge, it would come to us even if we are sitting in our homes.” This also applies to abandoning all of the other necessary things that we must have, saying: “If Allaah had decreed it for us, it would come to us without us embarking on the means for it.” This is extremely wrong.

So there must be a combination of the two: (1) Putting one’s trust in Allaah and (2) Abiding by the necessary means.

So a person must embark on the means when seeking after sustenance, whilst at the same time putting his trust in Allaah to achieve his objective.

A person plants crops while putting his trust in Allaah that his crops will grow and produce fruit. At the same time, he protects his crops from threats. In order for you to reap the benefits of the crops and for them to be useful to you, you must plant the crops, sow the seeds, water them and care for them. At the same time, you should put your trust in Allaah that He will protect them, make them grow, allow them produce fruit, enable you to reap their benefits and use them.

Similar to this is when a person forsakes marriage, saying: “This is part of putting one’s trust in Allaah since if Allaah intended children for me, they would come to me without me getting married.”

We say: This is wrong. No one with any common sense, let alone a believer, says such a thing. Allaah has placed means for all things. Marriage is a means for procreating and producing offspring. Allaah has ordered us to abide by the means, so you must implement the means. Marriage is a means and it comes from your actions. You are the one who does it and who seeks after it. As for the actual achievement of children, that comes from Allaah. And that is the fruit of marriage. So the result is in the Hand of Allaah, but as for the means, it comes from you.

So there must be a combination of the two: (1) Embarking on the means while (2) Relying on Allaah. As for one who relies solely on the means without putting his trust in Allaah or who relies solely on putting his trust in Allaah without implementing the means, both of them are wrong and in error.

This is why the scholars, may Allaah have mercy on them, said: “Relying solely upon the means is shirk (polytheism), while abandoning the means is a defamation of the Religion.” This is since the Religion commands us to abide by the means. So denying and abandoning the means is a defamation of the Religion and a failure to enact what Allaah has ordered.

Allaah says: “So seek provision from Allaah and worship Him (alone).” [Al-‘Ankaboot: 17]

His statement: “So seek provision from Allaah and worship Him (alone)” means: “Look for sustenance and do not sit around in the masaajid claiming that you are putting your trust in Allaah. Do not sit in your homes and claim that your daily sustenance will come to you.” This is wrong and a true believer doesn’t say such things.

When ‘Umar (radyAllaahu 'anhu) once saw a group of people that claimed they were putting their trust in Allaah while at the same time they were abandoning the means, he said to them: “Who are you people?” They replied: “We are the Mutawakkiloon (those who put their trust in Allaah).” So he said: “No, rather you are Muta’akkiloon (those who look to be fed)” – meaning: You want to be dependent upon the people.

Allaah says: “So when the (Friday) prayer is completed, spread throughout the land and seek after Allaah’s Bounty.” [Surah Al-Jumu’ah: 10]

This means: Buy and sell and seek your sustenance by implementing the practical means. Allaah orders them (in this ayah) to perform worship and to pray at the proper time and designated location, which is the masjid. Then He orders them to seek sustenance in its designated location, which is outside of the masjid: “So when the (Friday) prayer is completed, spread throughout the land.”

This is since remembering Allaah is a means for obtaining sustenance as well. In fact, it is the greatest means for attaining sustenance and facilitating matters. Allaah says: “And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things.” [Surah At-Talaaq: 2-3]

‘Umar (radyAllaahu 'anhu) went on to say: “You know for sure that the sky does not send down silver and gold.” He reprimanded this group that had sat down to worship and become dependent upon others. He presented them with this gem of advice, saying to them: “You know for sure that the sky does not send down silver and gold.”

Gold and silver can only be achieved through hard effort, seeking after sustenance and implementing the means. As for the one who claims that he is putting his trust in Allaah but yet denies the means, it should be said to him that he is debilitated – meaning that he is lazy. This comes from the word debility, which refers here to laziness and inactivity. The Prophet (sallAllaahu 'alayhi wa sallam) would seek refuge in Allaah from debility and laziness. [1]

A person may have no recourse in being debilitated due to the lack of the functionality of one of his body parts or one of his senses. Such a person is excused. He is debilitated and deserves assistance. As for debility that comes about due to laziness, inactivity and failing to abide by the means, whilst one believes that he is relying upon Allaah, such debility is condemnable. The Prophet (sallAllaahu 'alayhi wa sallam) sought refuge from this as well as from cowardice, miserliness, overwhelming debt and the subjugation of people.

Some people would go on the pilgrimage (Hajj) with Muslims and not bring any provisions or supplies with them. They would do this claiming that they were putting their trust in Allaah and that they would be provided for without them having to bring provisions along with them. So Allaah said: “And take provision with you for the journey, but indeed the best provision is Taqwaa (righteousness)” [Surah Al-Baqarah: 197], ordering them to take provisions.

Provisions are of two types: The Provision of this world and the provision of the Hereafter.

The provision of the worldly life comes in the form of food, drink, clothes, and all of the other things that a person needs when he travels.

As for the provision for the journey in the Hereafter, then it is Taqwaa. Allaah says: “But indeed the best provision is Taqwaa.” [Surah Al-Baqarah: 197]

So take provisions for your worldly life and take provisions for your Hereafter. Take provisions for your worldly life with food, drink and the necessary supplies for traveling so that you will not need to depend on others. And take provisions for your Hereafter with Taqwaa, which can be defined as implementing Allaah’s commandments while abandoning His prohibitions.

So what is meant by Taqwaa is taking a wiqaayah, or a defense that protects you from Allaah’s punishment and anger, and protects you from the Fire. Such a defense can only be achieved by performing righteous actions. And with the Taqwaa of Allaah you will be able to save yourself from the Hellfire, as Allaah says: “Then We shall save those who used to fear Allaah and were dutiful to Him. And We shall leave the wrongdoers therein (humbled) to their knees (in Hell).” [Surah Maryam: 72]

So therefore, nothing grants salvation except for righteous deeds. Faith in Allaah and righteous deeds are the provisions of the Hereafter, and they are a protection from His anger, His fire and His punishment. The servant is commanded to seek after the requirements of his religious and worldly affairs. He is obligated to seek after the requirements of his affairs of this life and the next. He is obligated to put his trust in Allaah and to implement the means. So there must be a combination of this and that.

No one should understand the meaning of relying upon Allaah to be: Abandoning the require means. This is wrong. Nor should anyone understand that implementing the means suffices over putting one’s trust in Allaah. Rather, both – (1) relying upon Allaah and (2) implementing the required means – must be present. 

The Prophet (sallAllaahu 'alayhi wa sallam) said: “If you were to put your trust in Allaah as He deserves, He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs and return at the end of the day full.” [Reported by Ahmad and At-Tirmidhee, who declared it sound] [2]

His (sallAllaahu 'alayhi wa sallam) statement: “If you were to put your trust in Allaah” means: If you were to rely on Him, cling your hopes to Him, and trust in His promise, “He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs.” The birds go out at the beginning of the day seeking sustenance. They set out from their nests with their stomachs empty, i.e. hungry, and return at the end of the day full, i.e. with their stomachs filled with sustenance.

Notice how a bird does not sit back and remain in its nest. Rather, it seeks after the means by leaving its nest and going to the places where it can find its daily sustenance.

So the birds – due to their natures which Allaah created them upon – are aware that they must abide by the means, and as a result they go out to seek sustenance. As a result, Allaah provides for these birds and they return home with stomachs full of Allaah’s sustenance.

Therefore, O son of Aadam, if you were to act in the same way as these birds do, Allaah would provide for you just as He provides for them. On the other hand, if a person fails to do this, he will encounter discrepancies and deficiencies. So if he relies upon only the means, Allaah will entrust him to that as is stated in a hadeeth: “Whoever is dependent upon something will be entrusted to it.” [3]

It may also be that a person relies on the means but yet these means are unproductive and produce no benefit. On the other hand, if he disregards the means, yet puts his trust in Allaah, or so he thinks, he has made a mistake and not acted in accordance with what Allaah has commanded. This is since Allaah has ordered us to implement the means. He says: “And prepare against them all you can of power including steeds of war to threaten the enemy of Allaah and your enemy.” [Surah Al-Anfaal: 60]

Allaah has the ability to aid the Muslims and destroy the disbelievers, as He says: “Thus (you are commanded). But if it had been Allaah’s Will, He Himself could certainly have punished them (without you).” [Surah Muhammad: 4]

Footnotes:

[1] Refer to the Saheeh of Imaam Al-Bukhaaree 7/158) from the narration of Anas bin Maalik.

[2] Reported by Imaam Ahmad in his Musnad (1/30), At-Tirmidhee in his Sunan (7/92), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/318), all of them from the narration of ‘Umar bin Al-Khattaab

[3] Reported by Imaam Ahmad in his Musnad (4/310), At-Tirmidhee in his Sunan (6/262), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/216), all of them from the narration of ‘Abdullaah bin ‘Ukaim

Shaykh Saalih bin Fawzaan Al-Fawzaan

Source: Haqeeqat-ut-Tawakkul, pg. 15-25. 

Note: Al-Ibaanah. com no longer available

[Audio] Stick To The Sunnah And Beware Of Separating From It / By Shaykh Ahmad As-Subay'ee

Shaykh Ahmad As-Subay'ee حفظه الله

From the 8th Annual Knowledge-Base Seminar of Shaykh Muhammad Ibn ‘Abdul Wahhāb

Date September 15, 16 & 17

Masjid Ahlil Hadeeth, Philadelphia, Pa

Translated by Abu ‘Abdis Salaam Siddiq Al Juyaanee

[Quote] If a Salafi Goes Astray Due to You! by Shaykh ‘Āyid Ash-Shamri

Shaykh ‘Āyid Ash-Shamri  (may Allah preserve him) stated:

This salafi, if he was to go astray due to you, due to your character, due to your harshness, due to your evil thoughts and your lies upon him–if he was to go astray (because of this), you will be held accountable (for that) on the Day of Judgment. This salafi who teaches the books of the Salaf in opposition to the Ikhwānis, in opposition to the Tablīghis, in opposition to the Takfīris, in opposition to the Ashā‘irah and the Sūfis, he teaches Tawhīd, the Sunnah and Salāh–if he was to stop the classes because of you and your tale-carrying, you will be questioned (about this) in front of Allah (‘azza wa-jall). Therefore fear Allah O brothers!

Source: Sharh at-Tadmuriyyah

Translated by Abu Yusuf Khaleefah

4th of Safar, 1438 (11-03-2016)

Masjid Nur Allah, Queens, NYC

[Quote] The Strangers by Shaykh 'Abdul'azīz ibn 'Abdullāh ibn Bāz رحمه الله

Shaykh 'Abdul'azīz ibn 'Abdullāh ibn Bāz:

It was said: 'O messenger of Allāh (صلى الله عليه وسلم), who are the Ghurabā?'

He said, "Those who rectify when the people are corrupt." (1)

Another wording, "They rectify what the people corrupted from the Sunnah." (2)

In the Hadīth of Abī Tha'labah (رضي الله عنه):

"The reward of one of them is 50."

It was said, "O messenger of Allāh (صلى الله عليه وسلم), from us of them?"

He said, "Rather, from you." (3)

And the reason for that: few supporters and assisters.

And several paths of destruction and doubts.

And several paths of destruction and callers to it.

Due to this their patient during the end of times, upon knowledge and actions, his reward is 50 from amongst the companions, like the reward of 50.

Because they found assistance in the emergence of Islām, in the strength of Islām and the Muslims, a lot of assisters and destruction of the enemies.

As for the end of times then it's opposite,.

The enemies are abundant, as well as the callers of misguidance and few supporters. 

And few assistance upon truth.

Transcribed by Eesa ibn Roy

Translated by Abu Owais Balaswad

Source link: Scholarly Subtitles

________________

Footnote:

(1) al-Silsilah al-Saheehah 1273

(2) at-Tirmidhi Vol. 5, Book 38, Hadith 2630, according to Imaam at-Tirmidhi this hadeeth is Hasan saheeh,

but others from the  ulamaa say it is da'eef, but it's meaning is correct.

(3) at-Tirmidhi Vol. 5, Book 44, Hadith 3058, hadeeth Saheeh.

[Quote] Adhere to the Rabbāni Scholars! by Shaykh Sulaymān ibn Salīmullāh al-Ruhaylī حفظه الله

Shaykh al-Ruḥaylī:

Indeed, during theses times people who have no knowledge have emerged.

This is because the media serves them and because the media raises them.

So, they have for them programs where they put them forth to the people.

While the reality of their affairs is they have no intellects, neither do they 

have knowledge nor justice. 

Rather, they only want ignorance and Fitnah for the Ummah of Muhammad

(صلى الله عليه وسلم).

So, what is obligatory upon us is to know the Rabbāni scholars, regardless if 

they appear in the media or not.

And to be aware of deluded youth, those who have know knowledge. 

And through social media, some people put themselves forward as if they are 

from students of knowledge and from people of knowledge.

And they've written some treatises that if one were to read it he would assume    

they were from the people of knowledge.

Then, they stir Fitnah and doubts in the hearts of the Muslims.

And they are unknown. Their conditions are unknown.

Rather, at times their names are not even known.

So, there's and Abū al-Qa'qā', and there's an Abū Daḥdāḥ.

And Allāh knows best if they are even from the Muslims or not!

They are concealed and hiding behind social media. 

So, it is obligatory upon the ummah to be aware of these people and stick to

with the Rabbāni scholars!

Whoever traverses upon the Fatwa of the Rabbāni scholars is safeguarded and 

safe with his Lord (سبحانه و تعالى).

And his Dunyā is safe from the Fitnah of the people of desires.

Transcribed by Eesa ibn Roy

Translated by Abu Owais Balaswad

Source link: Scholarly Subtitles

[Quote] Reasons for an Increase & Decrease of Prices

Following The Sunnah 'Collection of Beneficial Statements #6'

Shaykh ul Islaam Ibn Taymeeyah

Translated by Abbas Abu Yahya

'Products become expensive due to an increase in prices and are cheap due to a decrease of price. These two aspects are from the general  occurrences which have no creator except Allaah Alone.

None of those things can occur except by Allaah's permission and His capability. However, Allaah -Subhanahu- may place some of the actions of the slaves of Allaah as reasons and means for some occurrences. Just as like a murderer killing someone is the reasons for a death to occur.

Allaah causing an increase in prices could be due to the slaves of Allaah oppressing one another and the decrease in prices could be due to some people being good to others'. [Majmoo al-Fatawa 8/519]

followingthesunnah.wordpress.com

KSA_Dawah Google Group

[Article] Basic principles of the Salafi Dawah / Shaykh ‘Abdus-Salām Ibn Barjis Āl 'Abdel-Karīm

The first principle: Placing great importance and concern on seeking Islamic knowledge and gaining understanding of the religion.

The second principle: Exercising great effort in implementing Islam practically.

The third principle: Inviting to Allāh, Exalted is He, with knowledge.

The fourth principle: Placing great importance on the creed of the Salaf (pious predecessors) as far as studying, implementation and teaching is concerned.

The fifth principle: Placing great importance on the Prophetic Sunnah, making efforts to act according to it and inviting to that.

The sixth principle: Having a strong connection to the scholars of the Sunnah.

The seventh principle: Staying away from the secret Islamic factions and groups.

The eighth principle: That we stick to what the Book (of Allāh) and the Sunnah allude to, and what the Salaf (pious predecessors) of this Ummah have agreed upon, regarding how to deal with our leaders and rulers.

The ninth principle: To abandon the people of innovations and warn against them. The tenth principle: That we stick to the Book (of Allāh) and the Sunnah (of Prophet Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) in all our affairs and circumstances.

Shaykh ‘Abdus-Salām Ibn Barjis Āl 'Abdel-Karīm, may Allah have mercy upon him

Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī.

Published on Salafi-Dawah.com. Source: From the treatise Usūl Ad-Da'wah As-Salafiyyah p. 8-9.

 أصول الدعوة السلفية

الأصل الأول: الإهتمام والعناية بطلب العلم الشرعي

الأصل الثاني: الحرص على التطبيق العملي للإسلام

الأصل الثالث: الدعوة إلى الله تعالى على بصيرة

الأصل الرابع: الإهتمام بعقيدة السلف علما وعملا وتعليما

الأصل الخامس: الإهتمام بالسنة النبوية، والحرص على العمل بها، والدعوة إلى ذلك

الأصل السادس: الإرتباط الوثيق بعلماء السنة

الأصل السابع: الإبتعاد عن الحزبيات والجماعات الإسلامية السرية

الأصل الثامن: إلتزامنا بما دل عليه الكتاب والسنة، وأجمع عليه سلف الأمة في معاملة أئمتنا وحكامنا

الأصل التاسع: منابذة أهل البدع والتحذير منهم

الأصل العاشر: التزامنا بالكتاب والسنة في كل شؤوننا وأحوالنا

الشيخ عبد السلام بن برجس العبد الكريم رحمه الله

[Quote] ​Academic refutations are of two types / Shaykh Saalih Al-Fawzaan

Academic refutations are of two types:

Refutations which are issued by the people of knowledge, understanding and insight in order to clarify the truth and disprove the falsehood. These ones are beneficial and they are a must.

As for the refutations which stem from the ignorant and the unskilled students of knowledge, or the refutations which stem from whims and desires, then these are refutations which are impermissible because they harm and don't benefit.


(However) as for the correct refutations which have been issued by the people of knowledge and are based on clarifying the truth and not upon whims, then these are a must because it is not permissible to remain silent about the people of falsehood who/while they spread their misguidance and mislead the (Muslim) Ummah and its youth.

Shaykh Saalih bin Fawzaan Al-Fawzaan, may Allah preserve him

Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī. ​Published on Salafi-Dawah.com. Source: Sharh Mandhūmatil-Ādāb, tape 33.

قال الشيخ صالح الفوزان حفظه الله: الردود العلمية على قسمين: الردود الصادرة عن أهل العلم والمعرفة والبصرية لبيان الحق ودحض الباطل، فهذه مفيدة ولابد منها. أما الردود التي تصدر عن الجهال والطلاب غير المتمكنين أو الردود التي تصدر عن أهواء ورغبات فهذه ردود لا تجوز لأنها تضر ولا تنفع. أما الردود الصحيحة الصادرة عن أهل العلم المعتمدة على بيان الحق لا على الهوى فهذه لابد منها لأنه لا يجوز السكوت عن أهل الضلال ينشرون ضلالهم ويغررون بالأمة وشباب الأمة [شرح منظومة الآداب شريط ٣٣]

[Article] The ruling concerning testing people in issues of criticism / Shaykh Muhammad 'Ali Ferkous حفظه الله

Fatwa: 692

Category: fatwas about Manhaj (the way)

The question:

What is your opinion about testing people and imposing scholars’ opinions regarding criticizing persons on learners of [religious] knowledge or regarding other controversial issues that caused divergence of opinions between the Sunni scholars?

The answer:

All praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon whom Allah sent as a mercy to the Worlds, upon his Family, his Companions and his Brothers till the Day of Resurrection.

Know that among the Muslim’s features is the fact of taking interest in noble deeds that concern necessities of his life here below and his safety in the hereafter. The Muslim should be interested in: educating himself, purifying his soul from meanness and vice and getting rid of things that are useless and unnecessary.

Knowledge is, indeed, the way to reach these points; so, the Muslim has to seek it and provide himself with it as much as possible. The Prophet صلَّى الله عليه وسلَّم says: “Part of the excellence of a man's Islam is that he leaves what does not concern him.”(1) And among things that does not concern him is: testing people in what is not ordered by Allah عزَّ وجلَّ and His Messenger صلَّى الله عليه وسلَّم. Also, forcing them to take positions that are in accordance with his positions by gathering them around one person, sticking fanatically to his opinions and calling to his way; a way on which depends their alliance and disavowal other than the way of the Prophet صلَّى الله عليه وسلَّم. Moreover, anyone who takes a position that differs from the position of those who test people will be accused of being compromised and heretic.

In fact, such a behavior will cause roughness, discord and harshness [between Muslims]. It will give rise to attitudes that are forbidden by Sharia as hostility, enmity and hatred between brothers in belief. Therefore, the nation will be divided and disunited and its groups will disband because of the evil effects that result from those attitudes.

Nevertheless, this does not mean that we do not reject heresy and heretics, and warn Muslims against it and those who call towards it, after the heresy is determined and the evidences are established. Certainly, fighting religious heresies is one of the most obvious features of the Salafi Way, because heresy goes against one of the two conditions of worship, which is the fact of following the Prophet صلَّى الله عليه وسلَّم. Besides, the issue of warning [against heresy] and abandoning [those who practice it] is included within the creed of Loyalty and Enmity, knowing that abandoning [heretics] must be kept within the religious limits in order to use it in a well-balanced manner avoiding either negligence or exaggeration(2).

The perfect knowledge belongs to Allah عزَّ وجلَّ. Our last prayer is all praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon our Prophet, his Family, his Companions and Brothers till the Day of Resurrection.

Algiers, Jumâda Al-Ûlâ 25th, 1428H.
Corresponding to: June 10th, 2007.

(1) Reported by At-Tirmidhi, chapter of “Asceticism” (hadith 2487) and by Ibn Mâjah, chapter of “Trials” (hadith 4111) according to Abu Hurayra رضي الله عنه. It is also reported by Mâlik in Al-Muwatta’ (hadith 1638) and by Ahmad (hadith 1758) according to Al-Husayn Ibn `Ali رضي الله عنهما. This hadith is judged Hasan (good) by An-Nawawi in Al-Adhkâr (hadith 509). However, it is judged authentic by Ahmad Shâkir his recension of Musnad Ahmad (3/177) and by Al-Albâni in Sahîh Al-Jâmi` (hadith 5911).
(2) See: the conditions of abandonment in Majâlis Tadhkîriyya `Alâ Masâ’il Manhajiyya (page: 73).

Source: Ferkous.com

[Article] Shaikh Muqbil: “How easy it is to memorise some words [like], ‘So and so is a hizbi,’ or, ‘So and so is an agent.’

Questioner: Why don’t you speak such that your Jarh of contemporaries will be the same as or like the Jarh of the scholars of the past about weak or abandoned narrators, such that you say, for example, “So and so is a hizbi and weak and he is not to be taken from,” or, “So and so is a liar or a dajjaal or abandoned,” and so on, along with a clarification of the methodology of the man in terms of his Shi’ism or Sufism or hizbiyyah or tamyee’?

Shaikh Muqbil: That is something good but I am busy and I have projects [to do] which I want to finish and which I hold to be more beneficial, like [researching about] the Shaikhs of al-Haakim and the Shaikhs of his Shaikhs and his narrators whose biographies were not written in Tahdheeb at-Tahdheeb, and [another project is] like the completion of, ‘As-Saheeh al-Musnad Mimmaa Laisa fis-Saheehain,’ and like, ‘Al-Jaami’ as-Saheeh Mimmaa Laisa fis-Saheehain.’

So I am busy and have fallen short in many things.

Numerous books come to me from here and there and the brothers who send them say, ‘We want you to refute them,’ so I say, ‘If I do it will be on cassette because I am busy with what I hold to be more beneficial for Islaam and the Muslims.’

And I regard, ‘Al-Makhraj minal-Fitnah,’ and, ‘Al-Musaara’ah,’ and, ‘Qam’ul-Mu’aanid wa Zajrul-Haaqid al-Haasid,’ to be books of Jarh and Ta’deel.  In ‘Al-Musaara’ah,’ I spoke about the Sufis and the people of superstitious deviations, and the Mukaaramah [a branch of Isma’ili Shi’a found in Najran in Saudi Arabia and Yemen], and journalists and many of the callers to Hizbiyyah in Yemen.  In, ‘Qam’ul-Mu’aanid,’ I spoke about Hizbul-Islaah and about hizbiyyah cloaked with [the title of being] ‘associations’, so I regard these to be books of Jarh and Ta’deel [that I have written].

And after [mentioning] this, I advise my brothers to completely dedicate themselves to seeking knowledge, because this differing which is present in the lands of the two harams and Najd between the people of knowledge comes from free time.

How easy it is to memorise some words [like], ‘So and so is a hizbi,’ or, ‘So and so is an agent,’ and then to go around relaying it from this gathering to that. Rather I want you to start by memorising the Quraan and memorising the hadiths of Allaah’s Messenger صلى الله عليه وسلم that you are able to, and similarly with the Arabic language.

So I say, whether they like it or not, this clash has come about between them due to free time—so if you were to occupy yourselves with memorising the Quraan and acquiring beneficial knowledge you wouldn’t have the time for such talk.

And someone came to me from the land of the Harams and Najd and all of a sudden he was saying, “The Shaikh … and the Shaikh … and the Shaikh …,’ [i.e., talking ill of them] so I said, “O so and so:

فَدَع عَنكَ نَهباً صيحَ في حَجَراتِه    وَلَكِن حَديثاً ما حَديثُ الرَواحِلِ

So leave alone spoil by the sides of which a shouting was raised.
But relate to me a story: what is the story of the riding-camels?

[These are the opening lines from a poem by Imru’ul-Qais and are an, “Arabic adage used about someone who has lost some of his wealth, and thereafter something even more valuable than it is lost. Namely, ‘Leave the spoils which have [already] been pillaged from all around you [i.e., they’ve already been cried over so there is no point mentioning them now, instead], relate to me the story of the riding-camels you took [i.e., which are even more valuable than what was previously taken from me]: what became of them?’” [An-Nihaayah fi Ghareebil-Hadithi wal-Athar, p. 188.]]

[And so I said to him] I want to test you about the knowledge you had with you when you departed from us [for your journey], and so he started scratching his head and became silent.

So beware of squandering your time and wasting it with these issues. You should rather be diligent and strive to obtain beneficial knowledge and understanding of Allaah’s Religion. And anything which comes to us which opposes the Book of Allaah and the Sunnah of Allaah’s Messenger صلى الله عليه وسلم we discard and disprove it.

Ghaaratul-Ashritah, vol. 2, pp. 410-411.

[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]

[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] 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

[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/

[Audio] A Response To The Terrorist Attack On Madeenah & Warning Against The Khawaarij / by Shaykh 'Awaad ibn Sabty al-'Anazy

Speaker: Shaykh 'Awaad ibn Sabty al-'Anazy حفظه الله

Country of Speaker: Saudi Arabia

Category: Manhaj

Date: 5th July, 2016

Courtesy of: store.mpubs.org/

 KSA_Dawah Google Group

[Article] Reality on the `Aqidah of Kharijites

Fatwas of Ibn Baz (رحمه الله)

34 - The Reality on the `Aqidah (creed) of Al-Khawarij

Q : What do you say to one who believes that the `Aqidah (creed) of Al-Khawarij followed the `Aqidah (creed) of Salafiyyah (those following the way of the righteous predecessors) and that they, i.e. Al-Khawarij are Salafiyyah (those following the way of the righteous predecessors)? 

A : This is a false claim that was nullified by the Prophet (peace be upon him) who stated regarding Al-Khawarij: A group of rebels will emerge from my Ummah when they are separated. If you compare your prayers with their prayers and your recitation with their recitation, you will look down upon your prayer and recitation, in comparison to theirs. Yet they will go out of Islam as an arrow goes through the body of the prey. Kill them wherever you find them, for whoever kills them shall have reward. There is another narration reported from the Prophet (peace be upon him) regarding Al-Khawarij: They would kill Muslims and spare the idolaters.

(Part No. 28; Page No. 254)

It is known from their `Aqidah (creed) that they consider disobedient Muslims to be Kafirs (disbelievers) and judge that they will remain in Hellfire forever. This is why they fought against `Aly (may Allah be pleased with him) and those who allied with him from among the Prophet's Companions and others. `Aly fought against and killed them on the day of Al-Nahrawan. May Allah be pleased with `Aly and all the Companions! May Allah grant us success.

Source: Book on subject related to `Aqidah

[Audio] The Orlando Shooting: Salafi Muslims Respond / Moosaa Richardson

AN INSIDE LOOK: In one of his daily Islamic classes delivered to an all-Muslim audience at the First Muslim Mosque in Pittsburgh, Pennsylvania, Education Director Moosaa Richardson denounces the mass shooting that took place on June 12, 2016 in Orlando, Florida. Using passages from the Quran and Sunnah, he proves how the behavior of the shooter is flagrantly against the basic laws and ethics of Islam.

Source: al-Masjid al-Awwal (1MM)

KSA_Dawah - Google Group

[Audio] Mpubs Webinar - Obligation of Muslims To The Non-Muslims

Speakers: Shaykh Mustafa Mubram, Shaykh Ruzayq al-Qurashee, Shaykh Yahya al-Jaabiree, Shaykh Hasan ibn 'AbdulWahhab al-Banna

Country of Speakers: Saudi Arabia

Categories: Manhaj, Raqaa'iq

 Date: 1st February, 2015

 Courtesy of: store.mpubs.org/

 KSA_Dawah Google Group