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It’s Your Choice Who to Ask Among The Upright, Reliable and Well known People of Knowledge

Written by abumuaawiyah on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, who said:

If a person is a student of knowledge and adheres to the Hanafi Madhab in certain matters that are clear to him to be correct, and his Madhab is stronger than other than it; then follows Ash-Shafi’i, Malik’s, or Ahmad’s in other matters where it appears that their Madhab in those matters are correct based on the proofs, there is no harm in this because a believer, wherever Allāh gives him knowledge, he follows the proof and looks to the proof. So, what is established with proof, it is obligatory to adhere to it, regardless of whether it aligns with the Madhab of Shafi’i, Abu Hanifa, Malik, Ahmad, or any other scholars. The important thing is that it must agree with the proof – substantiated by a verse or a noble sound hadith from Allah’s Messenger, peace and blessings of Allāh be upon him.

However, as for following whims or personal desires, then no. Playing about – sometimes this and other times that (arbitrarily between opinions), this is not permissible. But it is incumbent upon him to seek to know the proof and asking the people of knowledge regarding what is difficult for him. If he knows the proof, acquainted with the proof that this madhab in this issue is more valid while another is more valid in a different matter, there is no harm in this; otherwise, he should consult the scholars, seek their verdicts, and act according to what they guide him to based on knowledge. [1]

Question: If I ask a scholar and he gives me a verdict, is it impermissible to ask other than him? Also, the brother says: I present these two questions because I have heard them from some of the Mashayikh who give verdicts to the people, since I am not fully convinced by their responses. Firstly, it is said that if you ask a scholar and he gives you a verdict, you should follow what he says and not seek another verdict (a verdict from other than him). Is this correct, or am I able to ask until my heart is assured?

The response: This is incorrect, instead, it is obligated to the questioner to strive to ask until they find peace in their heart. They should seek -among the people of Shariah knowledge – for the [الأعلم فالأعلم – those  more knowledgeable in levels of knowledge] and [والأورع فالأورع – those known to possess more Wara (fear of Allah that makes a person stay away from doubtful matters out of fearing of falling into something forbidden)] until his heart is at ease that the verdict is correct, appropriate and in accordance with the Shariah, as the Prophet, peace and blessings of Allah be upon him, stated, “Righteousness (birr) is good morality, and wrongdoing is that which wavers in your soul and which you dislike people finding out about.” He , peace and blessings of Allah be upon him, said: “Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and wrongdoing is that which wavers in the soul and moves to and fro in the breast even though people again and again have given you their legal opinion [in its favor].” [I] A believer seeks knowledge and understanding in the religion, and asks the people of knowledge until his heart is at ease that the verdict aligns with the Shariah based on his ability and how far he can strive.

Question: With regards to the student of knowledge, if someone approaches him for a verdict and it is known that the individual has already sought a verdict from someone else, is the student permitted to respond to this request for a verdict.

The Shaikh responded: There is no objection (or hindrance), but the mufti must diligently seek out the Shariah proofs and should not be lackadaisical. He should refer to the Quran and the Sunnah to provide the questioner with what he knows of Allah’s Shariah- the Book of Allah and the Sunnah of the Prophet, peace and blessings of Allah be upon him. He should not be lackadaisical (or approach the matter lightly), instead it is obligated to him to strive and investigate thoroughly so that he only issues rulings based on insight and knowledge. If a questioner asks him a question, while he knows that he has asked someone else, there is no objection (or hindrance). If he is asked, he says: “What did so-and-so say?” This is so that he would be able to either agree or disagree with the previous response. There is no harm in this. The companions used to do this, asking those who asked them (questions): “What did so-and-so say?” He (the questioner) said: “So and so says”, then he (i.e. the one asked the question) either says that he is in agreement with the verdict or he opposes it and says: “The verdict is such and such”.

Question: What if he refrains from giving a ruling, does that constitute concealment of knowledge?

The Shaikh: If he knows that the verdict is false, it is tantamount to concealment of knowledge. However, if it is based on Ijtihad, investigation, and opinion, then there is no issue. [2] [Paraphrased] [II]

Another question: In light of verdicts and giving verdicts, many of our brothers ask about a single topic from more than one student of knowledge, and they may encounter differing opinions. What guidance do you offer to those who ask questions, should they be satisfied with the response of one individual, or can they ask this one and that one until they reach their desire (understanding or goal)?

If the Fatwa does not reassure the questioner’s heart, while he intends good, knowledge, and Al-Wara (i.e. his intention is the fear of Allah that keeps a person from doubtful matters lest they fall into what is forbidden), there is no harm. He asks until his heart is assured with the proof and that this is the Shariah ruling. However, if his intention is driven by personal desire, that is not permissible. If he is seeking what agrees with his desires, this is not permissible; instead, it is incumbent upon him to strive to know the truth based on its proof until his heart is assured and seek for those he believes to be closer to good conduct and knowledge among the scholars of fatwa- seeking a verdict from one regarding whom his heart is at ease with that they are closer to knowledge of the truth.

He searches for the people of knowledge and when seeking their verdicts – from whom he thinks is most closer to reaching the truth. Thus, he gives importance to assurance and to reach the truth, and not seeking for what agrees with his desire. The one who asks questions to this one and that one so that his heart is at ease and upon tranquility with the verdict based on its proof, there is no harm on him in doing so because this is part of seeking confirmation of the truth. [3] [Paraphrased] [end of quotes]

In saying all this, Taqleed has its precise place. Al-Allamah Salih Al-Fawzan, may Allah have mercy upon him, stated on this link that the layperson or the beginner in the path of knowledge has no option but to make Taqleed because they do not have the ability to make Ijtihad, so they make Taqleed of the people of knowledge, as Allah said:

فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ

Ask Ahl Adh-Dhikr (the people of Shariah knowledge) if you do not know. [5] [Paraphrased]

———————————————————

[I] https://www.nawawis40hadith.com/nw/hadith/27/righteousness-and-sin

[II] https://abukhadeejah.com/differing-where-there-is-room-for-ijtihad-should-not-damage-our-unity/

Tolerated Differing and Impermissible Differing in Islam: The Great Imāms of Sunnah did not declare those who differed with them in the affairs of permissible ijtihād to be astray and they did not make binding upon others their own opinions.

[1] https://binbaz.org.sa/fatwas/8426/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%AA%D9%86%D9%82%D9%84-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D9%85%D8%B0%D8%A7%D9%87%D8%A8-%D8%A7%D9%84%D9%81%D9%82%D9%87%D9%8A%D8%A9

[2]

هل إذا سألت عالماً وأفتاني فلا يجوز سؤال غيره؟
السؤال: أيضاً يقول الأخ المؤمن: هذان سؤالان أعرضهما لأنني سمعتهما من بعض المشايخ الذين قد يفتون للناس، ونظراً لأنني لم أطمأن إليهما سألت عنهما.
الأول: يقال: إذا سألت عالماً فأفتاك فنفذ ما قاله لك ولا تستفت غيره، فهل هذا صحيح أو أنني أستطيع السؤال حتى يطمئن قلبي؟
الجواب: ليس هذا بصحيح، بل ينبغي للسائل أن يجتهد في السؤال حتى يطمئن قلبه، ويتحرى الأعلم فالأعلم والأورع فالأورع من أهل العلم حتى يطمئن قلبه إلى أن الفتوى صحيحة وأنها مناسبة وموافقة للشرع، كما قال النبي ﷺ: البر حسن الخلق، والإثم ما حاك في نفسك وكرهت أن يطلع عليه الناس ويقول ﷺ: استفت قلبك، البر ما اطمأنت إليه النفس واطمئن إليه القلب والإثم ما حاك في النفس، وتردد في الصدر، وإن أفتاك الناس وأفتوك.
فالمؤمن يطلب العلم ويتفقه في الدين ويسأل أهل العلم حتى يطمئن قلبه إلى أن الفتوى موافقة للشرع، حسب اجتهاده وطاقته.
المقدم: طيب بالنسبة لطالب العلم إذا أتاه شخص ليستفتيه وعلم منه أن قد استفتى شخصاً قبله، هل له أن يجيبه على هذا الاستفتاء؟
الشيخ: لا مانع، لكن على المفتي أن يتحرى الأدلة الشرعية، وألا يتساهل، أن يتحرى الكتاب والسنة فيعطي السائل ما يعلمه من شرع الله؛ كتاب الله وسنة النبي ﷺ ولا يتساهل، بل ينبغي له الاجتهاد والتحري حتى لا يفتي إلا عن بصيرة وعن علم.
وإذا سأله سائل يعلم أنه قد سأل غيره فلا مانع، وإن سأله قال: ماذا قال لك فلان؟ حتى يستطيع بذلك إما أن يوافقه أو يخالفه فلا بأس.
كان الصحابة قد يفعلون هذا، قد يفعلون هذا يسألون من سألهم: ماذا قال لك فلان؟ يقول: قال فلان، فيقول: هو على فتواه، وقد يخالفه فيقول: الفتوى كذا والفتوى كذا. نعم.
المقدم: طيب لو امتنع عن فتواه، هل يعتبر ذلك من كتمان العلم؟
الشيخ: إن كان يعلم أن الفتوى باطلة يكون من كتمان العلم، أما إذا كان بالاجتهاد والتحري والرأي فلا بأس

https://binbaz.org.sa/fatwas/5402/%D9%87%D9%84-%D8%A7%D8%B0%D8%A7-%D8%B3%D8%A7%D9%84%D8%AA-%D8%B9%D8%A7%D9%84%D9%85%D8%A7-%D9%88%D8%A7%D9%81%D8%AA%D8%A7%D9%86%D9%8A-%D9%81%D9%84%D8%A7-%D9%8A%D8%AC%D9%88%D8%B2-%D8%B3%D9%88%D8%A7%D9%84-%D8%BA%D9%8A%D8%B1%D9%87#:~:text=%D8%A7%D9%84%D8%AC%D9%88%D8%A7%D8%A8%3A%20%D9%84%D9%8A%D8%B3%20%D9%87%D8%B0%D8%A7%20%D8%A8%D8%B5%D8%AD%D9%8A%D8%AD%D8%8C%20%D8%A8%D9%84,%D8%A7%D9%84%D8%A8%D8%B1%20%D9%85%D8%A7%20%D8%A7%D8%B7%D9%85%D8%A3%D9%86%D8%AA%20%D8%A5%D9%84%D9%8A%D9%87%20%D8%A7%D9%84%D9%86%D9%81%D8%B3

[3]

حكم سؤال أكثر من عالم لاتباع المستفتي هواه
بمناسبة الفتوى والاستفتاء سماحة الشيخ؛ كثير من إخواننا يسأل عن موضوع واحد أكثر من طالب علم، ولربما وجد اختلافًا في القول، فما هو توجيهكم لأولئك الذين يسألون، هل يكتفون بسؤال شخص واحد؟ أم يسألون هذا، وذاك حتى يصلوا إلى مبتغاهم؟
إذا كان السائل لم يطمئن قلبه للفتوى، وهو قصده الخير، وقصده العلم، قصده الورع؛ فلا حرج، يسأل حتى يطمئن قلبه للدليل، وأن هذا هو الحكم الشرعي، أما إذا كان يقصد الهوى هذا لا يجوز، إذا كان يطلب ما يوافق هواه هذا لا يجوز، لكن عليه أن يجتهد في أن يعرف الحق بدليله؛ حتى يطمئن قلبه للفتوى، ويتحرى من يظنهم أقرب إلى الخير، وأقرب إلى العلم من أهل الفتوى يعني: يستفتي من يطمئن قلبه إلى أنه أقرب إلى معرفة الحق، يتحرى في أهل العلم، وفي استفتائهم من يظن، ويغلب على ظنه أنه أقرب إلى إصابة الحق، فهو يهتم بالطمأنينة، وإصابة الحق لا بما يوافق هواه، فالذي يسأل هذا وهذا لينشرح صدره، وليطمئن إلى الفتوى بدليلها؛ نرجو أن لا حرج عليه؛ لأن هذا من باب التثبت في الحق.
المقدم: جزاكم الله خيرًا.

https://binbaz.org.sa/fatwas/16116/%D8%AD%D9%83%D9%85-%D8%B3%D9%88%D8%A7%D9%84-%D8%A7%D9%83%D8%AB%D8%B1-%D9%85%D9%86-%D8%B9%D8%A7%D9%84%D9%85-%D9%84%D8%A7%D8%AA%D8%A8%D8%A7%D8%B9-%D8%A7%D9%84%D9%85%D8%B3%D8%AA%D9%81%D8%AA%D9%8A-%D9%87%D9%88%D8%A7%D9%87

[4] https://www.alfawzan.af.org.sa/ar/node/15726

Brief Contemplation on the Swift Departure of Upright, Truthful Senior Scholars

Written by abumuaawiyah on . Posted in Contemporary Issues, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Imam Al-Bukhari, may Allah have mercy upon him, said, “Chapter: Learning about the Laws of Inheritance. Uqbah Bin Aamir said, ‘Learn (the laws of Inheritance) before those who depend on Az-Zan (guessing), namely, those who base their judgment on mere presumption'”. [1]

Imam An-Nawawi, may Allah have mercy upon him, said: “The meaning of this is: you should learn from those who possess true precision, expertise and fear of Allah before they go away (through death) and then there appears a people who speak about knowledge in conformity with the desires of their souls and with presumptions, which have no proof in the Islamic legislation. [2]

Abdullah Ibn Mas’ud, may Allah be pleased with him, said: “You must seek knowledge before it is takenm away, and its departrure occurs with the passing of its possessors (i.e. the scholars). You must seek knowledge, for none of you knows when it will be taken away and be in need of what he posssess”. [3]

Another senior, truthful and righteous scholar, Al Allamah Abdul Aziz Aala Ash-Shaikh, may Allah grant him mercy, has departed from this world shortly after the departure of Al-Allamah Luhaydan, Al Allamah Rabee, and Al-Allamah Ubaid, may Allah have mercy on all of them, including those who left us many years ago and those who have recently passed. The death of scholars, as we all know, represents an irreplaceable loss, for they are the true heirs of the prophets, peace and blessings of Allah be upon them. Nevertheless, Allah will continue to bless this Ummah with scholars who will illuminate the path of truth.

The Prophet, peace and blessings be upon him, said, “Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it”. [4]

“Allah will raise for this Ummah”– Meaning, the Ummah Al-Ijaabah (the Muslims).

“At the end of every hundred years”– Meaning, at the end of every hundred years when there is little knowledge of the Shariah and the authentic Prophetic Sunnah, while ignorance and innovation in religious matters is rife.

“One who will revive its religion for it”– Meaning, a scholar who is alive and well known. He will clarify the authentic Prophetic Sunnah and distinguish it from Bidah. knowledge will be abundant again and its adherents will be aided, and the proponents of Bidah will be overcome and degraded. This reviver is none else but a scholar who has a sound understanding of the religious sciences that deal with acts of worship, the underlying wisdom of the religion, and the texts that deal with beliefs of the heart. [5]

Al-Allamah Rabee, may Allah preserve him, was asked: Shaikh Al-Albani, Shaikh Ibn Baz, and Shaikh Uthaymeen have passed away, so who remains from the scholars?

Answer:

Quote: Allah’s Messenger- peace and blessings of Allah be upon him- died and his noble companions- may Allah be pleased with them- remained. Ahmad Ibn Hanbal died and his companions remained. Ibn Taymiyyah died and his companions remained. Ibn Abdul Wahhaab died and his companions remained. Those [i.e. Al- Albani, Ibn Baz, and Uthaymeen] died and their students and brothers remain by Allah’s Will. The truth will not be lost. When Umar was stabbed, it was said to him, “Appoint a successor!” He said, “Allah will not allow His Religion to be lost”. By Allah! This Religion will never be lost. It is obligated to you to put shoulder to shoulder and embark upon work- raise the flag of the Sunnah and truth. “There will not cease to be a group amongst my Ummah manifest upon the truth, neither will they be harmed by those who betray them nor by those who oppose them till Allah’s promise come to pass (i.e. the day of Judgement)”.

Quote: Our Salafi brothers are in different regions of the world. The world is filled with senior students of knowledge who fill this gap, all praise is due to Allah. Therefore, neither can the people of falsehood rejoice nor become happy. [6]

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [7]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [8]

اللَّهمَّ إنِّي أسألُكَ فعلَ الخيراتِ، وتركَ المنكراتِ، وحُبَّ المساكينِ، وأن تغفِرَ لي وترحمَني، وإذا أردتَ فتنةً في قومٍ فتوفَّني غيرَ مفتونٍ، وأسألُكَ حبَّكَ وحبَّ من يحبُّكَ، وحبَّ عملٍ يقرِّبُ إلى حُبِّكَ

O Allah! I ask You for the performance of good deeds, avoiding evil deeds, love for the poor, and that You forgive me, and have mercy upon me. And when You have willed Fitnah in the people (see footnote a), then take me without the Fitnah. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.’ The Messenger of Allah (ﷺ) said, ‘Indeed, it is true, so study it and learn it.” [Saheeh At-Tirmidhee 3235]

اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم

O Allaah! Lord of Jibraa’eel, Meekaa’eel and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path.

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens and the earth] have been specifically mentioned, even though Allah is the Creator of all the creation, just as has been established in the Qur’an and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, ” The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them shows Allaah’s greatness, All-encompassing Power and absolute Sovereignty. [9]

In this supplication, one employs the means of seeking Allah’s [love, aid, pleasure, assistance etc] by way of belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation are resurrected after their death. Also employing the means of seeking Allaah’s [love, aid, assistance, pleasure etc] by way of belief and affirmation that Allaah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and due to the fact that He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ.

As for guidance, it is knowledge of the truth together with having the intent to follow the truth, and preferring it over other things. The guided person is that one who acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. [10]

Respect for scholars, harmony, different levels of scholars, love of truth, piety etc

Respect and Appreciation For The Scholars

[1] Sahih Al-Bukhari. Book of Al-Fara’id (The Laws of Inheritance) Vol 8 Chapter 2. Page 380 (Darussalam)]

[2] Al-Majmu 1/42

[3] Al-Bida’ah Wan Nahi Anhaa 163 by Ibn Wadah, may Allah have mercy upon him.

[4] Saheeh Sunan Abee Dawud. Hadith Number 4291.

[5] An Excerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. 11/259-260

[6] Adh-Daree’ah Ilaa Bayaan Maqaasid Kitaab Ash-Sharee’ah 1/208-209

[7] https://salafidawah.uk/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[8] https://salafidawah.uk/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

[9] Sharh Saheeh Muslim 5/50]

[10] An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – [97]

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

The Shaikh, may Allah have mercy upon him, said:

All praise is due to Allah; we seek His assistance and forgiveness, and we seek refuge in Allah from the evils of our souls and from the evils of our actions. Whomever Allah guides, there is none to misguide him, and whomever He allows to astray (due to their own fault), there is none to guide him. I bear witness that there is no deity worthy of worship, except Allah, alone without partner, and I bear witness that Muhammad is His servant and Messenger.

To proceed: The most truthful speech is the Book of Allah, and the best guidance is the guidance of Muhammad, peace and blessings of Allah be upon him. The worst of matters are those that are newly invented (in the religion), and every newly invented matter (in the religion) is a Bidah, every Bidah is misguidance, and every misguidance leads to the Fire.

Welcome, beloved ones, to this blessed gathering, for which we ask Allah, the Blessed and Most High, to bestow upon us success – within it – in articulating the truth and achieving what is right, and to make the listeners receptive and their hearts aware, and to make everyone among those who listen to the speech and follow the best of it. In this gathering, I would like to speak to you about two very important matters.

The first of the two matters: The motivation (urge) to adhere to the book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him. The second matter: The motivation (urge) to cultivate brotherhood for the sake of Allah and to love one another for His sake. Both are crucial elements for the establishment of the call to the path of Allah, the Blessed and Most High.

As for the first matter, there are numerous verses that urge obedience to Allah and His Messenger, to follow the Book and this noble Messenger, peace and blessings be upon him, and adhering to the rope of Allah and holding fast to it. The second matter is reported in many hadiths that urge towards having love for Allah and making very clear the status of loving one another for the sake of Allah, the Blessed and Most High. I hope that these two matters receive utmost attention from the Salafi youth everywhere, and that Salafis everywhere recognise the importance of these two matters.

Among the statements made by Allah, the Blessed and Most High, concerning the urge towards the first matter, is the command for this entire Ummah to steadfastly adhere to His rope. This is a collective obligation that Muslims are required to fulfill, which includes beliefs, acts of worship, politics, economics, manners, and issues related to the belief in Allah, the Blessed and Most High, and His attributes, as well as those pertaining to the Day of Judgment, from the Barzakh until the Day of Resurrection, the crossing of the Sirat, and the accountability for recompense, among other matters. These issues must be thoroughly comprehended by a Muslim and should always be in his awareness, guided by the Book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him.

There is no honour, happiness, or dignity for the Ummah in this worldly life or the hereafter, except through the fulfillment of this obligatory matter, which is to collectively hold firmly to the rope of Allah and to avoid division. When there is sincerity towards Allah, along with submission to Allah, the Lord of the worlds, His Book, and the Sunnah of His Messenger, peace and blessings of Allah be upon him, division does not happen and cannot happen. Instead, division arises and a distancing from adhering to the rope of Allah occurs due to the pursuit of desires and a failure to adhere to the rope of Allah, the Blessed and Most High, as well as a lack of enthusiasm in this regard. Neglecting this great principle results in severe evils in both this worldly life and the hereafter, consequences that are clearly observable by every rational and fair-minded individual; dire consequences that Muslims are currently experiencing, along with perilous outcomes stemming from the failure to fulfill this great command and the associated texts of the Book and the Sunnah. We seek refuge in Allah from misguidance and from following desires that lead to fragmentation, division, enmity, and hatred, and Allah’s refuge is sought.

Paraphrased:

https://rabee.net/%D8%A7%D9%84%D8%AD%D8%A8-%D9%81%D9%8A-%D8%A7%D9%84%D9%84%D9%87-%D9%88%D8%A7%D9%84%D8%A7%D8%B9%D8%AA%D8%B5%D8%A7%D9%85-%D8%A8%D8%AD%D8%A8%D9%84%D9%87/

To be continued…InShaAllah

Knowledge in the Masajid and the Shariah Institutions

Written by abumuaawiyah on . Posted in Basics, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Al-Allamah Rabee Bin Hadi Al-Madkhaleem, may Allah have mercy upon him, said:

The entire life of a person is spent in seeking knowledge – from the cradle to the grave. He does not feel proud to acquire truth from a young or older person and he never rejects truth, whether it is stated by a Muslim or unbeliever. Musa, peace be upon him, was spoken to directly by Allah and the Torah was revealed to him, which contained Hudaa [i.e. that which guides a person to Iman, truth and protects one from misguidance] and Noor [i.e. a guiding light in the midst of the darkness of ignorance, confusion, doubts, beliefs and deeds that appear to be truth but are falsehood in reality and evil desires], but when he knew that another person possessed knowledge which he did not possess, (he said): [لَا أَبْرَحُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا – I will not give up (travelling) until I reach the junction of the two seas or (until) I spend years and years in travelling. [Al-Kahf. 60] He went on foot – neither had a car nor a riding beast, nor a horse. He travelled on foot. [1]

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked: The questioner mentions that he is a fifteen-year-old young man and wants to seek Islamic knowledge, so what is your advice? What are the things that he must do and fulfil? He says: Bearing in mind that our city has few callers to Islam and students of knowledge.

Response: We advise him to seek knowledge in the schools -intermediate and secondary- opened by the government, or the institutes of knowledge. He strives to reach them (or enroll). And if they have gatherings of knowledge by the judges or others, he attends the gatherings of knowledge if it is available at night or during the day- combining this and this. He enrolls in regular schools and makes effort. He reads to the scholars in his township if they have gatherings of knowledge at night or during the day- attend the gatherings, benefit and strive hard to memorize the Noble Qur’an and memorize beneficial books, such as Kitab at-Tawhid, Kishf Ash-Shubuhat, Thalaathah Al-Usul and Qawaa’id Al-Arba’ah by Shaikh Al-Islam Muhammad Bin Abdil Wahhab, may Allah have mercy upon him, and also Al-Aqeedah Al-Waasitiyyah by Shaikh Al-Islaam Ibn Taymiyyah, may Allah have mercy upon him.  These are good books that are important to memorise. And books like An-Nawawi’s forty hadeeth and its completion by Ibn Rajab’s Khamseen Hadeeth Min Jawaami Al-Kalim. He memorises these great and beneficial hadiths. In any case, the advice for this young man is that he strive to seek knowledge in regular schools, and from the Shaikhs if he has someone from the Shaikhs to read to in the gatherings of knowledge. [2]

Imam Muhammad Ibn Salih al-Uthaymeen, may Allah have mercy upon him, was asked: “How does a student of knowledge combine between the lessons of Sharia colleges with the lessons of scholars in mosques?”

Answer: I cannot answer this, because everyone knows himself, but I can say that if the regular university lessons clash with the lessons of the scholars, I think a person should be keen on the university lessons if he is to succeed because the period of study at the university is short. And as you now know that positions of leadership in Dawah, education, administration and headship are based on certificates. If a person does not have a certificate, no weight will be given to him regardless of the level of his knowledge. If a student of knowledge seeks knowledge at the university in order to obtain a certificate with which he can reach leadership positions, then this is a good intention and there is nothing in it that would be tantamount to seeking knowledge for other than the sake of Allah in his intention. This is why if two people are presented: one of them has a university degree and the second does not have a certificate, and the second is more knowledgeable than the first, the one who has a certificate is given priority in leadership positions. Therefore, I see that if the lessons in the Sharia colleges clash with the lessons in the Mosques, the student gives precedence to university studies; but if there is no clash, then studying in mosques is compatible with studying at university. The affair is clear that it is possible to combine this and this, given that studying in mosques has now become easy, because most of those who study in mosques have a recorder that records their lectures, the students’ questions and answers. Therefore, if a person takes some of these audio tapes and listens to them in his spare time, it is as if he has not missed anything. [3]

Certificates of Knowledge

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said that some of the people say that “Sincere intention in this present era of ours is difficult (to achieve) or it may be impossible (to achieve) because those who seek knowledge do so with the aim of receiving a certificate”.

The Imam replied to this statement saying that one’s intention is regarded to be corrupt if knowledge is sought in order to receive a certificate or a desire for an elevated worldly status by way of it. But a person’s intention is regarded to be good and not in opposition to sincerity if he wants an elevated status in order to benefit the people, for he knows that at present it is impossible for a person to achieve a high and beneficial position for the Ummah unless he has a certificate. And because of this, even if one were to find a scholar who is good in various affairs of knowledge but has no certificate, it will not be possible for him to teach even in high school and this is the reality. And you will find that the one lesser in knowledge than this scholar will be accepted (as a teacher) at a university as long as he has a certificate. So in accordance with a person’s (sincere) intention and choices the certificate is not considered harmful and its obtainment enters into the statement of the Messenger, peace and blessings of Allah be upon him, “And what comes to you from this wealth without asking for it or having greed for it, take it; and if not given, do not run for it.” [Al-Bukhaari. 1473] [4]

Al-Allamah Taqiyuddin Al-Hilali, may Allah have mercy upon him, stated about the scholar – Al-Allamah Ahmad Bin Sulayman Ash-Shanqeetee, may Allah have mercy upon him:

He is the Allaamah, the Salafi, the Usoolee, the Mufassir, the skillful author, the poet and one proficient in various sciences of the religion. The likes of this man is rare in his era. He is needed by the teachers of Al-Azhar, the Islamic University of Madeenah and every Arab University. I do not say that he is (only) needed by students, but he is needed by the teachers. One of the adversities that has afflicted the Arabs in this era is the sweeping ignorance and (blameworthy) blind following in their midst, and their adherence to a crooked path, because indeed they do not give consideration to knowledge, but rather they give consideration to superficial certificates that are obtained by many people. They attain the highest ranks in universities, whilst being deaf, dumb, and blind [i.e. they don’t listen to truth, speak truth and contemplate (or see) truth]. I swear by Allaah – besides Whom none has the right to be worshipped- that if the university professors in Europe were to gain access to this man, they would have indeed benefitted from his knowledge and make every conceivable sacrifice to be at his service; but as we say one of the misguided traits of the Arabs (at present) is that indeed [يتركون العين ويطلبون الأثر – they abandon something good that is witnessed or seen, then seek for it after its disappearance]. And due to their dependence on certificates, they are as the poet said: [ولو لبس الحمار ثياب خزّ *** لقال الناس يا لك من حمار – If a donkey wore fine clothes, the people will say, “Oh what a donkey (i.e. praising a donkey just because it is wearing fine clothes does not change its reality!)]. Likewise, when an ignoramus obtains a certificate from a university, the people say, “Oh! What a scholar!” And if he does not have a certificate, they say, “Oh! What an ignoramus”. [5]

Al-Allamah Rabee’s, may Allah have mercy upon him, advice regarding the path to knowledge

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, was asked: Which books do you advise the student of knowledge to read-those that give special attention in making clear the Salafi Methodology for him?

Response: Firstly, I advise myself and my brothers (to concentrate on memorising and studying) the Book of Allah, The Mighty and Majestic, for in it is guidance and light. It is the main foundation of Islam and the Sunnah is its explanation and clarification. Thereafter, study the guidance of Allah’s Messenger, peace and blessings of Allah be upon him, from the Saheehayn [Al-Bukhaari and Muslim], the four Sunan [Abu Dawud, Ibn Majah, at-Tirmidhi and An-Nasa’i], the Masaaneed [Musnad Ahmad and others], the Jawami (see footnote a) and other than them.

I advise the students of knowledge to study these three Books of the Sunnah that have been (transmitted) with authenticity from Allah’s Messenger, peace and blessings of Allah be upon him, and that they study some sections in these Ummahaat [i.e. in Bukhaari, Muslim, Nasaa’ee, Abu Dawood, Tirmidhee, Ibn Maajah] and firmly concentrate on them in particular. This is because they are connected to the fundamental principles of the religion, such as kitab Al-Ilm [the Book of Knowledge] in Saheeh Al-Bukhaari and kitab Al-Iman because Imam Al-Bukhaari narrated – in this kitab Al-Iman- ahaadith to clarify the methodology of Ahlus Sunnah Wal Jama’ah in the subject matter of Iman, and in their chapter headings he rebutted the Murji’a- those who oppose this fundamental. He firmly placed in this great book [i.e. Saheeh Al-Bukhari] the Book of Itisam [.e. the book of holding onto the way of the Prophet], the Akhbar Al-Aahad and kitaab At-Tawheed. This is because these are connected to the fundamentals of the religion and they are very important. It is obligatory to have an understanding of them after acquiring understanding of the Book of Allah [The Most High].

Likewise, concentrate on kitab As-Sunnah in Sunan Abee Dawud because it is a very important fundamental and it agrees with Saheeh Al-Bukhari in these affairs that we have mentioned. In it is a notification about bidah-the bidah of the Jahmiyyah, the khawarij and other than them. It distinguished the Aqeedah of Ahlus Sunnah and its Madhab from the deviated Madhabs. So the fundamentals in this subject matter are to be studied.

Likewise, kitab Al-Ittiba by Ibn Maajah [i.e. adherence to the Messenger’s path] and khalq Af’aal Al-Ibaad by Al-Bukhari because through them a person becomes acquainted with great fundamentals from the fundamental principles of Ahlus Sunnah Wal Jamaa’ah regarding matters related to the Qur’an, (sound) creed, the Jahmiyyah and other than them amongst the people of bidah and misguidance. Likewise, the first section of Sharh As-Sunnah of Al-Baghawi because it concentrates on this subject matter. As-Sunnah by Al-khallaal, Sharh Usool Al-ittiqaad Ahlis Sunnah of Laalikaa’ee, Al-Hujja of Asfahaanee, Al-Ibaanah of Ibn Battah and what is similar to that.

Then the books of Shaikh Al-Islam Ibn Taymiyyah and Ibn Al-Qayyim because in them there is an unequivocal and sufficient clarification of the fundamental principles of the religion and its subsidiary affairs, and all praise is due to Allah. In these affairs of knowledge there is life [for the hearts]. Learn the Qur’an, the (sound) creed, the (sound) methodology, the (sound) fundamentals and the (sound) subsidiary issues (of the religion) in a manner as if you were acquiring them from the mouth of Allah’s Messenger, and likewise all the books we have mentioned in a manner as if you were acquiring them (directly) from the mouth of the Messenger, the Sahabah and those who followed their path. Ibn Taymiyyah did not become outstanding, vast in knowledge and well established in clarifying the truth except after learning these books. So we should study these books and these chapters from them, and may Allah bless you.

Then we study all the Sunan. We look into the books of Fiqh, the books of Tafsir, the books of Hadeeth-all of them are beneficial; but (one gives) specific concentration to these affairs [i.e. the creed and methodology], especially in these times because many deviations are (seen from) the people of innovated thought and politics- the Soofiyyah, the Rawaafid and other than them. These innovations, deviations and trials cannot be confronted except through knowledge that is acquired properly from the book of Allah, the Sunnah of Messenger of Allah and the understanding of the Salaf. I ask Allah to grant us and you understanding of His Religion and “Whoever Allah wishes good for, He gives him understanding of the religion.’ [6]

The key point is to put into action the knowledge you have acquired, whether from the Masajid or Shariah Institutions, even if your understanding is limited.

Read:

Had we willed, we would have surely elevated him therewith, but he clung to the earth

I have met the Mashayikh

[1] Marhaban Yaa Talib Al-Ilm. 245-248

[2]

[3] Majmu Fatawaa 26/161-162

[4] Sharh Hilya Taalib Al-Ilm..page:22

[5] An Except from Sabeel Ar-Rashaad Fee Hadyi Khayr Al-I’baad. 3/18-19

[6] An Excerpt from ‘Fataawaa Al-Mar’atil Muslimah Page: 71-72

The most defiant person in their resistance against Allah’s Messenger

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Seeking Knowledge, Shirk, Sin, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

O you who believe! Do not put (yourselves) forward before Allah and His Messenger, and fear Allah. Verily! Allah is All-Hearing, All-Knowing.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ

O you who believe! Raise not your voices above the voice of the Prophet.

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

When it is the case that Allah forbade us from giving precedence to (ourselves) over the Messenger, then which type of giving precedence to oneself over the Messenger, peace and blessings of Allah be upon him, can be more severe than giving precedence to one’s intellect over the revelation he was sent with? Many of the pious predecessors have stated that this Ayah means: “Do not say anything (about the religion) until the Messenger speaks and do not act until he commands you”. The most disobedient person among the people and the most severe with regards to giving precedence to himself over the Messenger is the one who gives precedence to his intellect or the intellect of another person over the revelation. And when it is the case that Allah has forbidden them (i.e. humankind) from raising their voices above the voice of the Messenger, then how about raising their intellects above the statements of the Messenger and the revelation he conveyed?! (1)

Allah (The Most High) said:

لَّا تَجۡعَلُواْ دُعَآءَ ٱلرَّسُولِ بَيۡنَڪُمۡ كَدُعَآءِ بَعۡضِكُم بَعۡضً۬ا‌ۚ قَدۡ يَعۡلَمُ ٱللَّهُ ٱلَّذِينَ يَتَسَلَّلُونَ مِنكُمۡ لِوَاذً۬ا‌ۚ فَلۡيَحۡذَرِ ٱلَّذِينَ يُخَالِفُونَ عَنۡ أَمۡرِهِۦۤ أَن تُصِيبَہُمۡ فِتۡنَةٌ أَوۡ يُصِيبَہُمۡ عَذَابٌ أَلِيمٌ

Make not the calling of the Messenger (Muhammad) among you as your calling of one another. Allah knows those of you who slip away under shelter (of some excuse without taking the permission to leave, from the Messenger). And let those who oppose the Messenger’s (Muhammad) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah befall them or a painful torment be inflicted on them. [An-Noor. 63]

Allah said: [فَلۡيَحۡذَرِ ٱلَّذِينَ يُخَالِفُونَ عَنۡ أَمۡرِهِۦۤ -And let those who oppose the Messenger’s (Muhammad) commandment (i.e. his Sunnah, orders, acts of worship, statements) beware]; [أَن تُصِيبَہُمۡ فِتۡنَةٌ – lest some Fitnah befall them]: Meaning: [Lest] misguidance, calamity in the worldly life or disbelief befall them. [أَوۡ يُصِيبَہُمۡ عَذَابٌ أَلِيمٌ – or a painful torment be inflicted on them]: Meaning: Killed [i.e. by enemies] in the worldly life or punished in the hell fire in the afterlife. (2)

Imam Ahmad, may Allah have mercy upon him, said about this Ayah: Do you know what Al-Fitnah is? Al-Fitnah is Shirk. Perhaps if he [i.e. the person] rejects some of his [i.e. the Prophet’s] statements, then something of deviation enters his heart, so he is destroyed. (3)

Imam Ahmad Ibn Hanbal, may Allah have mercy upon him, said:

All praise is due to Allah, who in every age and interval between the Prophets, raises up a group from the people of knowledge, who call the misguided to guidance, patiently bear ill-treatment and harm. With the Book of Allah they give life to the dead and with the Light of Allah they give sight to the blind. How many a person killed by Iblees (the Devil) they have revived, how beautiful their effect has been upon the people, and how vile the people have been towards them! They remove from Allah’s Book the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignoramus- those who uphold the banner of Bidah and let loose the trials and discords, who oppose the Book and agree upon opposing the Book. They speak about Allah and his Book without knowledge, argue about what is ambiguous in the Book and deceive the ignorant ones with such ambiguities. We seek refuge in Allah from the trials of the misguided ones. (4)

[1] Al-Waabil as-Sayyib page 21

[2] Zaadul Maseer Fee Ilmit Tafseer’ By Imaam Ibnul Jawzi

[3] Reported by Ibn Battah in Al-Ibaanah Al-Kubraa 97

[4] Ar-Radd Alal Jahmiyyah Waz-Zanaadiqah. p. 2

Tele link Between Al-Allamah Rabee and the “Strangers Brigade” 1999

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Fatawa-Rulings, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

In The Name of Allāh, The Most Merciful, The Bestower of Mercy.

Telephone Link Between Al-Allamah Rabee, may Allah have mercy upon him, and the “Strangers Brigade” dated 2nd Ramadan 1420 AH

Questioner: The brothers here have realised that there is no path to guidance and truth except by returning to the scholars — the scholars of Ahl Al-Sunnah — in this era, asking them, and adhering to their statements thereafter. Now, we present to you the most critical issue currently unfolding on the Algerian scene, which is the ongoing conflict between us and the ruling regime for the past eight years. We seek to know your opinion on this matter together with the largest platoon.

We have questions that we urgently need you to clarify the truth for us, so we hope, dear Shaikh, for a thorough and clear explanation. Please open your heart to us and perhaps Allah may guide back to the truth those who have strayed from it, and Allah’s aid is sought!

First question: What is your opinion on the ongoing conflict in Algeria? On what basis do you form your statements and stance, dear Shaikh, knowing that we adhere to the Salafi methodology, uphold the banner of Ahl As-Sunnah Wal Jama’ah, and disassociate ourselves from Jama’ah Takfir Wal-Hijrah that commit massacres and atrocities? We also disassociate ourselves from the proponents of illegal partisanship who revolve around elections and partisanship, among other things?

The Shaikh: May Allah reward you with goodness. I am currently preparing to go to the prayer at Masjid Al-Haram. I want to remind you of the fatwas from scholars and Imams of the Sunnah in this era, such as Shaikh Al-Albani, Shaikh Ibn Baz, and Ibn Uthaymeen. Have you heard and read their fatwas?

Questioner: Yes, we have received them, but some doubts have prevented us from benefiting from them, and we need your answers to these, O our Shaikh.

The Shaikh: “Therefore, the answers to these questions will be postponed until I return from prayer at the Masjid Al-Haram”. Then, the Shaikh made another appointment for later that same day. But before the call ended, the Shaikh added: “I have a quick question for you: What percentage of these individuals are Salafis?”

Questioner: They are a large group, O our Shaikh, a very large group!

The Shaikh: Good, if they are Salafis, why didn’t they refer to the scholars before getting involved in this problem?

Questioner: They were actually relying on a fatwa from Shaikh Nasir Ad-Din al-Albani — I mean — an old fatwa, but it has now become clear that it wasn’t — you know — as strong and sound as they thought, and Allah knows best.

The Shaikh: Good, InShaAlllah, in any case, the investigation will continue later. 

And at the appointed time, the revolutionaries contacted the Shaikh

Questioner: We would like to inform you that the ones speaking to you now are your brothers from Algeria, specifically the fighters of the “Salafi Group for Preaching and Combat”, and we are part of one of its brigades: “The Strangers Brigade” in Bouira. Of course, we’ll return after having received insights from the scholars, and we would like to present you with some questions. We had already given you the initial part this morning, and now we are providing you with the details, InShaAllah. Generally, I would like to provide you, our Shaikh, with an overview of the events that have transpired from the beginning until today; so that you have a complete picture of what has occurred, InShaAllah.

As you know, our Shaikh, the issue began with the emergence of the “Islamic Salvation Front” on the scene. The concept of partisanship and elections came into play, but then the elections were halted, leading to the events that unfolded during that time. In 1992, a group among the Takferis initiated acts of violence, while the “Islamic Salvation Front”, during that period, was only supporting the fight through media, encouraging the youth to participate. After that, it spread among the brothers that Shaikh Nasir Ad-Din al-Albani had issued a fatwa regarding this fighting, saying: “Hasten! Hasten!” There is an audio recording from that time, amidst the media circumstances and the changing conditions, I mean the youth began to join these fighters in waves.

The Shaikh: Let me hear the tape of al-Albani.

Questioner: What Shaikh?

The Shaikh: Let me hear the words of Shaikh al-Albani where he said “Hasten! Hasten”.  I say: Let me listen to the voice of Shaikh Al-Albani, whose fatwa you have relied upon.

Questioner: The tape is available, but it is based on a reality that does not correspond to the one that the Shaikh was asked about; it did not provide the correct circumstances. It was made to seem to him that there were certain provisions, and that there were 7 million and 3 million, and so forth. Thus, the Shaikh said: “Hasten! Hasten!” as if he understood the opposite of the true circunmstances, leading to the situation that occurred.

The Shaikh: I say, may Allah bless you: Praise be to Allah, and peace and blessings be upon His Messenger, his family, and his companions, and those who follow his guidance. Now, I see that you distinguish between the Salafis and the Takfiris?

Questioner: Yes, indeed!

The Shaikh: From what you’ve said, I understand that you disassociate yourselves from those who declare an unrestricted takfir against the people. Does this imply that you also engage in takfir?

Questioner: Yes, indeed! Yes, indeed! We are not in that manner, but rather in a different way.

The Shaikh: What is your form of takfir?

Questioner: The group declares takfir on the ruler, which is why they have revolted against him.

The Shaikh: The ruler, the army, the ministers, and those around them?

Questioner: Yes indeed! Anyone who joins the ruler’s faction is fought alongside him!

The Shaikh: Do they fight him on the grounds that he is an unbeliever?

Questioner: No, not in the sense of a specific act of disbelief. Not every individual in the faction is considered specifically an unbeliever, O our Shaikh!

The Shaikh: Do you consider the ruler to be an unbeliever at present?

Questioner: Yes, indeed!

The Shaikh: Why do you label him as such?

Questioner: Based on the fact that he has set aside Islamic law and replaced it with man-made laws, and he has fought against Muslims, and Shaikh Nasir Ad-Din al-Albani has issued a fatwa on this matter, as I mentioned to you earlier.

The Shaikh: No! Now, what about the new fatwa from Al-Albani?

Questioner:  The new one? This is where our confusion and bewilderment lie, O our Shaikh!

The Shaikh: Al-Albani declares the rulers of Algeria to be disbelievers? Did Al-Uthaymeen or Al-Fawzan say that the rulers are disbelievers? Laa Hawla Walaa Quwwata Illaa Billaah!

Questioner: They did not say that, O our Shaikh.

The Shaikh: Good, and you believe that their disbelief is evident and that there is a proof from Allah, as if they said that Islam is not suitable, that it is backward, and that these laws are better than Islam. Did they say this?

Questioner: We have not heard this from them, O our Shaikh.

The Shaikh: Therefore, you have no clear evidence that they are unbelievers upon a clear (blatant) disbelief. This should be treated according to what has been mentioned in the hadiths that have been transmitted from Allāh’s messenger, peace and blessings of Allāh be upon him, about the Muslim’s stance towards a deviated ruler – the rulers whose good deeds you know and approve and disapprove of their evil deed, about whom he (the Prophet) was said: “They are guided by other than my guidance and follow a path other than my Sunnah”. And there are many hadiths on this matter to the extent that when the Prophet was asked: “Should we fight them?” He replied: “No, not as long as they establish prayer among you”. This means they deviate while in Islam to the very end. If they continue to pray and claim to be Muslims, they should not be fought or rebelled against. Do you understand these points?

Questioner: We listen to you, our virtuous Shaikh, and we are learning from you now.

The Shaikh: Yes, may Allah bless you, study these hadiths, study the statements of the scholars, and study the speech of Al-Albani. You must seek knowledge. Then I ask you: after eight years, what are the fruits of this fighting? What have the Muslims gained from this Jihad?

Questioner: So far, nothing, Shaikh!

The Shaikh: How many have been killed, how much wealth has been lost, how many rights have been violated, and so on?

Questioner: A lot! A lot!

The Shaikh: So many! So many! You have supported this situation, you have backed the Takferis who shed blood, and they have been emboldened by your, and you aided them. You say that you are Salafis and that you oppose their views, but they benefit from your support, and their boldness (in committing crimes) against this society increases through you, crushing them, leaving them with neither (practice of the) religion nor worldly possessions! Is Islam pleased with these qualities?!

Questioner: No, our Shaikh! We have indeed had conflict and disputes with them.

The Shaikh: What led the Algerian people, including its youth, students, and others, to embrace Salafism? Was it this current situation or the time of the revolution and turmoil?

Questioner: The current situation is not better!

The Shaikh: Good, you fought to improve the situation compared to what it was?

Questioner: Yes, indeed! Yes, indeed! It’s an evil situation, O our Shaikh, it’s an evil situation until now!

The Shaikh: Do you not find a lesson in this?! Isn’t this proof that this jihad stemmed from ignorance, and (dubious) Fatwas, we ask Allah for safety. They did not seek guidance from scholars, and instead took the wicked ones – ignorant ones- as leaders – who issue rulings without knowledge, leading themselves and others astray, and they did not stop at misguidance only, but went further to spill blood and destroy Islam. Islam has been severely and horrifically destroyed in Algeria due to the actions of these people!! Perhaps if they had not rushed and had approached knowledge with insight, the Islamic state in Algeria might have been a reality. However, due to their ignorance and ill intentions—because their motives are corrupt and they seek only power—they do not aim to elevate the word of Allāh. They desire to ascend to the pinnacle of governance, which is why they have created elections, democracy, and empty rhetoric. Their only focus is on wrestling with the rulers, and their sole concern is to reach the heights of power. After achieving that, they turn their backs on Islam, just as their counterparts have done in Sudan, Turkey, and elsewhere.

If these individuals were to gain power, they would increase fear and oppression among the people, straying further from Islam…So now… take heed from what has transpired, and roll up your sleeves to gain knowledge and guide this good nation back to the Book of Allah and the Sunnah of the Messenger, so that it may return to its former state before this turmoil, and then advance towards achieving the goals that Islam aspires to.

Questioner: Our Shaikh! According to your statement, it seems that one cannot declare a ruler to be a disbeliever, even if he rules by laws other than what Allah has revealed, until the scholars make such a judgment.

The Shaikh: Yes! The scholars must first see a clear act of disbelief, and then after the fatwa is issued, the question arises whether to fight or not; because Allah says: 

وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِن قُوَّةٍ وَمِن رِبَاطِ الخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللهِ وَعَدُوَّكُمْ

And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy.  [Al-Anfal 60]

This applies if they are disbelievers. I had some young men come to me at the beginning of this conflict, and I asked them: Have you prepared for battle, considering they are disbelievers in your eyes? They replied: No! I said: You do not have power, while they possess aircrafts, tanks, and so much more, backed by Britain, America, and all the other nations. You have nothing at your disposal, so you haven’t prepared the necessary measures to instill fear in the enemy of Allah. Instead, you have only prepared what encourages the enemy of Allāh against you and Islam. Even if the ruler is openly a disbeliever, in Algeria or elsewhere, it is essential to refer to the scholars. They are the ones who can assess the benefits and harms, determining when fighting is justified and when it is not, and so on. It should not be left to the foolish, the ignorant, or those with ambitions for power. This is a mistake, and you have seen the consequences of this recklessness.

You must repent to Allah, the Exalted, for you may not escape accountability before Him regarding the blood that has been shed, the honour that has been violated, and the wealth that has been stolen and plundered. So turn to Allah with a sincere repentance — may Allah bless you — for you bear the responsibility before Allah, the Mighty and Majestic, because you have participated with these people. Therefore, repent to Allah with a sincere repentance for what has happened to the rights of the Muslims… the oppressed. Then roll up your sleeves, for Allah accepts repentance. And roll up your sleeves in earnest pursuit of knowledge, and call upon your brothers who remain in the mountains to repent and return to Allah. Convey to them the likes of this. [An except from this video: https://youtu.be/2-IZRfLsxwY?si=xrNXOqvl3OgmTchk ]

The motivation behind sharing this excerpt stems from a conversation I had with Ustaadh Zaid Khalid, may Allah preserve him, on Monday. We discussed how even senior scholars refer their elders, during which he recounted an incident and provided me with this Youtube video in which Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, directed these individuals to the Fatwa of the senior scholars prior to addressing their doubts.

https://salafidawah.uk/2021/02/10/believers-bahaviour-towards-muslim-rulers-advise-given-in-private-supplicate-for-them-and-refrain-from-rebellion-so-beware-of-spiteful-foreign-instigators-and-some-dangerous-social-media-networ/

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Madkhali 86

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah', Zuhd (Abstinence).

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

O brothers! I warn you against harbouring intentions of seeking after the Dunyah, its status and authority in the affair of learning and seeking knowledge, because indeed (knowledge of the religion) is worship – amongst the best types of worship; rather the religion, acts of worship, Jihad (1) and a (successful) life cannot be established except by way of this knowledge. However, it is obligated on us to purify our intentions in this worship. “Whoever seeks knowledge by which the pleasure of Allah is sought, but he only acquires it for worldly gain, he will not smell the fragrance of Paradise”.

This is a very important point and a great affair which the students of knowledge must be notified, for indeed many of them are heedless of it. And it may be that a person seeks knowledge for the sake of worldly gain or other goals that are not beloved to Allaah -neither legislated nor permitted by Allaah, and thus they fall into destruction. This affair enters into the rebuke directed at the Yahud.

مَثَلُ ٱلَّذِينَ حُمِّلُواْ ٱلتَّوۡرَٮٰةَ ثُمَّ لَمۡ يَحۡمِلُوهَا كَمَثَلِ ٱلۡحِمَارِ يَحۡمِلُ أَسۡفَارَۢا‌ۚ بِئۡسَ مَثَلُ ٱلۡقَوۡمِ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِ ٱللَّهِ‌ۚ وَٱللَّهُ لَا يَہۡدِى ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ

The likeness of those who were entrusted with the (obligation of the) Taurat (Torah) (i.e. to obey its commandments and to practise its legal laws), but who subsequently failed in those (obligations), is as the likeness of a donkey who carries huge burdens of books (but understands nothing from them). How bad is the example (or the likeness) of people who deny the Ayat (proofs, evidences, verses, signs, revelations, etc.) of Allah. And Allah guides not the people who are Zalimun (polytheists, wrong-doers, disbelievers, etc.).

I seek the protection (of Allaah) for myself and you from these blameworthy traits – a person possesses knowledge and does not act upon it, so he is either included (amongst those mentioned in this) Aayah or some of it applies to him. May Allaah protect us and you, for indeed the Messenger, peace and blessings of Allaah be upon him, informed us about the destination of those who perform acts of worship only to be seen, whether it is a student of knowledge, a scholar, a Mujahid or one who spends his wealth.

O my brothers! Sincerity is a great affair. It is incumbent upon a Muslim to guard it and take himself to account at every moment of his life. One of the Salaf said, “I used to hold that the hadith requires a Niyyah [i.e. sincere intention for seeking knowledge of hadith], but then I realised that every hadeeth requires a (sincere) intention”. Therefore, when you narrate or speak, do you desire praise from the people or do you desire the Face of Allah, The Blessed and Exalted? Do you desire that it is said, “He is a scholar; he is intelligent; he is a learned person of sound, precise and robust understanding” or do you desire the Face of Allaah and to fulfil the responsibility you carry (i.e. knowledge of the religion).

An Excerpt from Marhaban Yaa Talib Al-Ilm’ pages 53-55. slightly paraphrased

(1) Salafi Shaikh Fawzaan on Jihad in our times and the guidelines of Jihad according to Islam

Salafi Shaikh Fawzaan on Jihad in our times and the guidelines of Jihad according to Islam

Respect for scholars, harmony, different levels of scholars, love of truth, piety etc

Written by abumuaawiyah on . Posted in Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Uncategorized, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Kathir Ibn Qays, may Allah have mercy upon him, said: I was sitting with Abu Ad-Darda, may Allah be pleased with him, in the mosque of Damascus. A man came to him and said: “O Abu Darda! I have come to you from the city Allah’s Messenger, peace and blessings of Allah be upon him, for a hadith that I have heard you relate from the Messenger of Allah. I have come for no other purpose”. He said: “Indeed, I heard the Messenger of Allah, peace and blessinngs of Allah be upon him, say: “Whoever takes a path in pursuit of knowledge, Allah will make him follow a path to Paradise. The angels lower their wings in their great pleasure for the one who seeks knowledge, the inhabitants of the heavens and the earth and the fish in the deep waters ask forgiveness for the scholar. The superiority of the scholar over the devout worshipper is like that of the moon, on the night when it is full, over the rest of the stars. The scholars are the heirs of the Prophets, and the Prophets leave neither dinar nor dirham, but they leave behind knowledge, thus, he who acquires it has acquired an abundant portion”. [Sahih Abi Dawud 3641]

Respect and Appreciation For The Scholars

Harmony, respect and love between senior scholars

The different levels of the scholars of Ijtihad

Seeking out the most elderly and senior scholars

I have met the Mashayikh

https://salafidawah.uk/2021/07/31/basis-of-truth-is-not-attached-to-the-character-or-personality-we-love-choose-or-prefer/

https://salafidawah.co.uk/2025/04/20/nobility-determined-based-on-adherence-to-truth-and-not-due-to-the-level-of-ones-intellect-or-status/

https://salafidawah.co.uk/2025/04/22/one-of-the-great-blessings-bestowed-upon-teacher-and-student/

https://salafidawah.co.uk/2025/04/20/recalling-discussions-with-inquisitive-pupils/

https://abukhadeejah.com/differing-where-there-is-room-for-ijtihad-should-not-damage-our-unity/

https://salafidawah.uk/2019/12/07/from-the-sunnah-is-that-you-do-not-help-anyone-in-disobedience-to-allaah-by-imaam-al-barbahaaree-rahimahullaah/

Strive for Knowledge: Shaykh Ibn Baz’s Call to the Seekers of Truth

Written by abuaisha on . Posted in Articles, Da'wah - Calling To Islam, Islamic Jurisprudence - 'Fiqh', Methodology - 'Manhaj', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge.

Advice on Striving in the Pursuit of Islamic Knowledge and Attending Gatherings of Knowledge – Shaykh Ibn Baz

There is no doubt that circles of knowledge hold a tremendous status. The Messenger of Allah (ﷺ) used to sit with the companions, teaching them and reminding them at various times. They would gather around him, listening and learning. This was the way of the Companions — and after the passing of the Messenger of Allah (ﷺ), they too would hold gatherings of knowledge and teach the people. Likewise, in our time, the scholars and students of knowledge continue this noble tradition.

The benefits of these sittings are immense. The student of knowledge attends and listens attentively, while the common person also participates and benefits. The student brings his book to record the benefits, and through this, the benefit is preserved — for had he not written it down, it might have been lost. As for the common attendee, they listen and ask questions about matters that concern or trouble them, seeking guidance. All of this is from what Allah loves.

Imam Ahmad, al-Tirmidhi, and others narrated on the authority of Anas ibn Malik (رضي الله عنه) that the Messenger of Allah (ﷺ) said:
“When you pass by the gardens of Paradise, then feast.”
They asked, “What are the gardens of Paradise?”
He replied, “The circles of remembrance.”

Additionally, in the Sahihayn, it is narrated that one day the Prophet (ﷺ) was in the masjid, and the companions were gathered around him as he was reminding them. During this gathering, three people entered. One of them came forward and joined the gathering. The second sat at the back. The third turned away and left. When the Prophet (ﷺ) had finished speaking, he said:
“Shall I inform you about these three?”
The companions replied, “Of course, O Messenger of Allah.”
He (ﷺ) said:
“As for the first, he sought refuge with Allah, so Allah granted him refuge. The second felt shy, so Allah was shy towards him. As for the third, he turned away, so Allah turned away from him.”

The statement regarding the third person — that Allah turned away from him — is a severe warning. It highlights the danger of arrogantly turning away from or abandoning the gatherings of knowledge and the pursuit of understanding.

It is also reported on the authority of Mu’awiyah (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said:
“Whomever Allah intends good for, He grants him understanding of the religion.”
This hadith shows that one of the signs of true happiness is understanding the religion. If Allah grants a person knowledge and comprehension of the religion, it is a sign that He intends good for that individual. In contrast, a sign of a person’s loss and destruction is being deprived of this understanding — that one turns away and remains negligent of the importance of attaining knowledge and its gatherings.

The Prophet (ﷺ) also said:
“Whoever treads a path seeking knowledge, Allah makes easy for him the path to Paradise.”

Thus, seeking knowledge is one of the greatest and most important means of drawing closer to Allah, the Most High.

My sincere advice to every Muslim — male and female — is to be diligent in acquiring an understanding of the religion, to study earnestly, and to pursue knowledge by every possible means.
–
Summarised and Slightly Paraphrased from Shaykh Ibn Baz’s “Advice on Striving in the Pursuit of Islamic Knowledge and Attending Gatherings of Knowledge.

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali 82

Written by abumuaawiyah on . Posted in Basics, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

In The Name of Allah, The Mosr Merciful, The Bestower of Mercy.

The Advice of Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, on the first days of Eid al-Adha in the year 1441 AH

بسم الله الرحمن الرحيم

All praise is due to Allah, and peace and blessings be upon the Messenger of Allah, as well as upon his family and companions. To proceed:

I advise (or enjoin upon) myself and all of you with fearing Allah, the Mighty and Majestic, to be sincere to Allah in every statement and action, and to be diligent in the pursuit of knowledge- being diligent in spreading Dawah Salafiyyah with utmost striving, strength, and strong determination; striving to spread this great Dawah, (which is) the Dawah of the prophets – peace and blessings be upon them. Let us illuminate through the paths of the prophets, peace and blessings be upon them, by giving concern to this Dawah and spreading it to every place where this Dawah can reach. I ask Allah for Tawfeeq for everyone in what is beloved and pleasing to Him, and for steadfastness in adhering to the Book of Allah and the Sunnah of Allah’s messenger, peace and blessings of Allah be upon him. May Allah grant everyone what is beloved and pleasing to Him.

والسلام عليكم ورحمة الله وبركاته

From the Shaikh Telegram Channel