Nasir-Ayaan

An Explanation That

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ  الفاتحة: ٦

« Guide us to the Straight Way » to the End of the Soorah is a Refutation of the Rafidah

By

Shaykh ul –Islaam

Ibn Qayyim al-Jawziyyah as-Salafi

-Rahimullaah-

From his book

 ‘Madarij as-Salikeen’

Translated by

Abbas Abu Yahya

The point which refutes their statement is that:

Allaah -Subhana wa Ta’ala - has divided the people into three categories:

1 - Those أَنْعَمْتَ عَلَيْهِمْ «on whom You have bestowed Your Grace»  who are the people of as-Siraat al-Mustaqeem (the Straight Way), those who knew the truth and followed it.

2 -  الْمَغْضُوبِ عَلَيْهِمْ  «Those who earned Your Anger»  they are those who knew the truth and rejected it.

3 - الضَّالِّينَ «Those who went astray» they are those who were ignorant of and made mistakes in the truth.

So everyone who knows the truth and follows it; then he is foremost on the Siraat al-Mustaqeem (the Straight Way).

There is no doubt that the Companions –RadhiAllaahu anhum- of the Messenger of Allaah -sallAllaahu alayhi wa sallam- are more befitting of this description than the Rawafidah.  This is since it is not possible that the Companions –RadhiAllaahu anhum- of the Messenger of Allaah -sallAllaahu alayhi wa sallam- were ignorant of the truth while the Rawafidah knew it, or that the Companions –RadhiAllaahu anhum- rejected the truth while the Rawafidah held fast to it.

We have indeed seen the signs showing which of the two groups are the people of truth.

So, we have seen the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam.  They were granted victory over the lands of the Kuffar which then became lands of Islaam and they were granted victory over the hearts with the Qur’aan, knowledge and guidance.  So, their signs show that they are the people of as-Siraat al-Mustaqeem.

However, we have seen the opposite of this with the Rafidah in every time and place.  There was never ever an enemy of the Muslims, outside of the Rafidah, except that they would help them against Islaam.

How much evil of affliction and calamity did they inflict upon Islaam and its people?

Did the swords of the Mushrikeen, the idol-worshippers -from the military of Hulakoo (Ghengis Khan) and those who were with him from the Tartars - not wreak havoc except under the leadership of the Rafidah?

Were the Masajid not destroyed and Musaahif (Qur’aans) notburnt, the leaders of the Muslims, their scholars, their worshippers and their Khaleefah not killedexcept due to the Rafidah and their foolish followers?

Their support for the Mushrikeen and the Christians is well-known amongst the learned and lay people and their influence in the Deen is well-known.

So which of the two groups has more right to the Siraat al-Mustaqeem and which one of them has earnedthe right to anger and misguidance if you do but know?

This is why the Salaf explained that the Siraat al-Mustaqeem and its people are Abu Bakr, Umar and the Companions –RadhiAllaahu anhum- of Allaah’s Messenger -sallAllaahu alayhi wa sallam- and its Tafseer is just as they said. This is because the Siraat (Path) that they were upon was their path, the exact, same path of their Prophet. They were the ones upon whom Allaah bestowed His Grace while He was Angry with their enemies and He ruled that their enemies were upon misguidance.

Abul-Aaliyah Rufeea’ ar-Reeyahee- and al-Hasan al-Basaree - from the most noble of the Tabi’een said:

‘As-Siraat al-Mustaqeem is the Messenger of Allaah -sallAllaahu alayhi wa sallam- and his two Companions.’

Abul Aaliyah also said about the saying of Allaah  صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ « The Way of those on whom You have bestowed Your Grace » ‘they are the family of the Messenger of Allaah -sallAllaahu alayhi wa sallam- Abu Bakr and Umar.’

That is the truth as his family, Abu Bakr and Umar were upon one way and there was no difference between them, they had loyalty towards one another. The Companions praised Abu Bakr and Umar and waged war against those who warred against these two and there is safety for the one who honours these two.  This is well-known amongst the Ummah, to both the learned and the layperson.

Zayd bin Aslam said: ‘Those on whom Allaah has bestowed His Grace; they are the Messenger of Allaah -sallAllaahu alayhi wa sallam- Abu Bakr and Umar.’

There is no doubt that those who are blessed are those who follow the Messenger.

As for those who have anger upon them, then they are those who do not follow him.

Those who followed and obeyed the Messenger -sallAllaahu alayhi wa sallam- from the Ummah, were his Companions and his family.

Those who followed the Messenger -sallAllaahu alayhi wa sallam- the most from his Companions; who were regarded as his sight and hearing were Abu Bakr and Umar.

Those who are the severest in opposition to the Messenger -sallAllaahu alayhi wa sallam- are the Rafidah.  Their opposition to him is well-known amongst all the sects of the Ummah.

This is why the Rafidah hate the Sunnah and its people, they have enmity towards it and its people so, they are the enemies of his -sallAllaahu alayhi wa sallam Sunnah.

The Messenger’s -sallAllaahu alayhi wa sallam- family and those from their children who follow them are perfect heirs, rather they are his true heirs.

So it becomes clear that the Siraat al-Mustaqeem is the path of the Messenger’s -sallAllaahu alayhi wa sallam- Companions and his followers.

The path of the people who have the Anger of Allaah upon them and are upon misguidance, is the path of the Rafidah.

In this exact, same way the Khawarij are refuted, since their enmity towards the Companions is well known.

Taken from ‘Madarij as-Salikeen’ Volume 1, p.93-95

All Praise belongs to Allaah, may His peace

and blessings be upon our final

Prophet Muhammad, his

family, his companions

and all those who

follow his

guidance.

Shaikh Saalih al-Fawzaan, stated in an article in the newspaper, “ar-Riyaadh” dated 21/3/1424H, corresponding to 22nd May 2003:

It is rather a foreign ideology and the Prophet (sallallaahu alaiihi wa sallam) has encouraged the killing of its proponents, he said, “Wherever you come across them, then kill them”.

And he promised a great reward for whoever killed them. And the one [who is to] fight them is the leader in charge of the affair of the Muslims, just as the Companions fought them [the khawarij, the Revolters] under the leadership of the Chief of the Believers, Alee bin Abi Taalib (may Allaah be pleased with him).

Some of the hypocrites and ignoramuses claim that the Muslim schools taught them this ideology, and that the teaching methodologies (curriculums) comprise such a deviated ideology, and they request change in the methodologies of teaching.

We say (in response): Indeed, the proponents of this ideology (of terrorism) did not graduate from the Muslim schools, nor did they take knowledge from the Muslim scholars because they (themselves) declare as unlawful studying in these schools, institutes and faculties. And they belittle the Muslim scholars, declaring them to be ignorant, and describe them as “paid workers of the sultans”. Rather, they learn from the ideologues of the deviant ideology, and the youthful in age, foolish-minded who are like them - just as their predecessors (upon this deviant ideology) declared the scholars amongst the Companions to be ignorant and declared them as disbelievers.

Shaikh al-Fawzaan also stated in another article published in “al-Jazeerah”, no. 11343, dated 26/11/1424H, corresponding to 19th January 2004:

And from those whom they admitted being influenced by are Abu Muhammad al-Maqdisee, and Abu Qatada, and the book “In the Shade of the Qur’an” of SayyidQutb. These admissions have left no room for doubt that our methodologies (curriculums) - and all praise is due to Allaah - are free in every way from those corrupt ideologies, and that (our curriculums) teach goodness, a healthy belief and attitude in behaviour, and they encourage the adherence to the jamaa’ah (to unity and solidarity), and the obligation of hearing and obeying (those in authority).

The reality of the affair is that the extremists and terrorists consider all Muslim states to be apostate states, and thus judge that studying in any of the state run schools, or under whom they call “state scholars” is prohibited. Thus, they never took their extremist ideologies from state schools or from the scholars in the Muslim lands.

The real sources of their extremist ways lie in the books and ideas of Sayyid Qutb and the influence ofQutb upon subsequent political movements and activist figureheads. This includes people like Ayman az-Zawahiri, Abu Qatada, Abu Muhammad al-Maqdisi (otherwise known as Isaam al-Barqaawee) and Abu Mustafa al-Haleemah, and all those who are poisoned with their poison.

Source: Quotations are from “Fikr at-Takfeer, Qadeeman wa Hadeethan”, (The Ideology of Takfir, Past and Present) by Abdus-Salam bin Saalim bin Rajaa as-Sihimi, Dar al-Imaam Ahmad, 1426H (2005CE). Translation by IslamAgainstExtremism.Com

http://www.islamagainstextremism.com/articles/sghkb-shaikh-al-fawzaan-terrorists-did-not-learn-their-ideologies-from-schools-or-from-scholars.cfm

Sheikh As – S’adee (may Allah have mercy on him) said in some beautiful advice to the Muslim Ummah;

All the praise is for Allah, the one that opened up the gates of good for His awliyah. He poured his favors and gifts upon them. He is the one that humiliated those who were in opposition to His awliyah and left them misguided .

I bear witness that nothing has the right to be worshiped other then Allah, The Originator of the earth and the heavens, The One that is not in need of anything and The One that gives to all of the creation.

I bear witness that Muhammad is His Slave and Messenger.

Oh Allah send prayers and peace on Muhammad, on his family, his companions.

As to what comes next;

Oh mankind, fear Allah inwardly and outwardly. Try your hardest to gain a closeness to your Lord by way of good intentions as well as good actions.

Allah said in His book,

{ قَدْ أَفْلَحَ مَن زَكَّاهَا * وَقَدْ خَابَ مَن دَسَّاهَا}  

{Indeed he succeeds who purifies his ownself (i.e. obeys and performs all that Allah ordered, by following the true Faith of Islamic Monotheism and by doing righteous good deeds). (9) And indeed he fails who corrupts his ownself (i.e. disobeys what Allah has ordered by rejecting the true Faith of Islamic Monotheism or by following polytheism, etc. or by doing every kind of evil wicked deeds). (10)}

[Ash-Shams: 9-10]

As well He said,

{قَدْ أَفْلَحَ مَن تَزَكَّىٰ * وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ}

{Indeed whosoever purifies himself (by avoiding polytheism and accepting Islamic Monotheism) shall achieve success, (14) And remembers (glorifies) the Name of his Lord (worships none but Allah), and prays (five compulsory prayers and Nawafil additional prayers). (15)}

[Al-‘Alaa: 14-15]

He tied achieving success, to one’s purifying their soul and cleansing their hearts from bad mannerisms and actions. As well He tied it to remembering the name of ones Lord along with adorning oneself with different types virtues. Then He explained that the feelings of regret and loss are connected with one that corrupts his own soul and leaves it in bad situation.

Success was not tied to purifying ones soul for any other reason except that it is something that is very important as well as its being somewhat difficult. So when the slave does this, then he will receive all kinds of good.

May Allah have mercy on the slave that corrects the situation of his heart, and purifies it by way of truth and sincerity. This is done by refraining from being amazed by oneself and being arrogant. Also by not being of those that cheat the people and look down on others. Rather the successful individual is one that beautifies it by wanting good and sincerity for everyone. He tries to stop it from leaning toward  and desiring disobedience, always following it’s desires, and having doubt.

He corrects and beautifies it by an intellect which leans toward the good and being determined to stay away from those things that Allah has made forbidden. This is the type of individual that runs after beneficial knowledge and coming across authentic proofs and evidences.

This is how this individual will find a cure from the different desires and whims. By way of this, they will be successful in becoming of those who are guided. This does not happen except that Allah has written for this individual success and aide.

Allah said in Surah an Nur verse 21;

وَلَوْلَا فَضْلُ اللَّـهِ عَلَيْكُمْ وَرَحْمَتُهُ مَا زَكَىٰ مِنكُم مِّنْ أَحَدٍ أَبَدًا وَلَـٰكِنَّ اللَّـهَ يُزَكِّي مَن يَشَاءُ ۗ وَاللَّـهُ سَمِيعٌ عَلِيمٌ

 And had it not been for the Grace of Allah and His Mercy on you, not one of you would ever have been pure from sins. But Allah purifies (guides to Islam) whom He wills, and Allah is All-Hearer, All-Knower.

[An - Nur : 21]

The Prophet () used to humble himself before his Lord when asking for Taqwah (the fear of Allah), as well as purifying the soul from all bad things. He (صلى الله عليه و سلم) used to say,

 ”اللّهُمَ ، آتِ نَفْسِى تَقْوَاهَا ، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا ، انْتَ وَلِيُّهَا وَمَوْلاهَا”
” “

“Oh Allah give my soul it’s share of taqwah, and purify it as you are the best to purify it. You are the one that is it’s protector and its owner.”

(Related by Imam Muslim)

So that which is upon you, oh Worshiper of Allah, is to try to be serious about trying to purify your soul so that you can be successful. You must seek Allah’s aide in trying to correct your hear, because He is Al-Jawaad, Al-Fattaah. Allah does not look at your shapes or actions, but rather He looks at the purified hearts and the truthfulness of the actions.

[Taken from The Compilation of Sermons of  As Sheikh Abdur Rahman As S’adee]

[Translated by Abu Abdillah Abdul Lateef]

“Your friend is the one who tells you the truth, not the one who simply agrees with you, and your enemy is the one who simply agrees with you.”

(Shaikh Muqbil (rahimahullaah) in a tape called ‘What i have witnessed in the Kingdom of Saudi Arabia’)

(source: tape from the old salafiaudio.com)

From Abu Darda-radhiallaahu anhu-who said: ‘The first Nifaaq (hypocrisy) a person commits is when he criticizes and attacks his leader.’ [Collected by al-Bayhaqi in ‘Shu’ab al-Emaan’ 7/48]

#89 - Owais Al-Hashimi - 19/02/2013

Ibn Qayyim Al-Jawzīyah, Al-Fawā`id 1:84,85

The loftiest aspiration in seeking knowledge is to seek knowledge of the Book and the Sunnah, to understand from Allāh and His Messenger what was actually meant, and to know the limits [set out] by revelation. The most despicable intent of the student of knowledge is to restrict his concerns to picking out odd issues, what was not revealed, or what is hypothetical; or to concern oneself with finding out about differences of opinion and the views of others, without being concerned with what is correct amongst those opinions. Such a person seldom benefits from his knowledge.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

وَبَشِّرِ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ ۖ كُلَّمَا رُزِقُوا مِنْهَا مِن ثَمَرَةٍ رِّزْقًا ۙ قَالُوا هَٰذَا الَّذِي رُزِقْنَا مِن قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ وَلَهُمْ فِيهَا أَزْوَاجٌ مُّطَهَّرَةٌ ۖ وَهُمْ فِيهَا خَالِدُونَ

And give glad tidings to those who believe and do righteous good deeds, that for them will be Gardens under which rivers flow (Paradise). Every time they will be provided with a fruit therefrom, they will say: “This is what we were provided with before,” and they will be given things in resemblance (i.e. in the same form but different in taste) and they shall have therein Azwajun Mutahharatun (purified mates or wives), (having no menses, stools, urine, etc.) and they will abide therein forever. 2:25

All praise is for Allaah, Lord of all the Worlds, who ordered us to follow His Messenger (sallallaahu ‘alayhi wa sallam) and to call to His Way, and may Allaah send praises and blessings of peace upon our Prophet Muhammad (sallallaahu ‘alayhi wa sallam), and upon his family, his Companions, and those who truly follow them until the Day of Judgment.

[Audio|English] ”Hallmarks Of The People Of Sunnah” From the Shaykh Ahmad an Najmee‘s introduction to the Explanation of Usool as Sunnaah

By

Abu Khadeejah Abdul Waahid [hafidhahullaah]

courtesy : www.audio-islam.com

Abu Mariyah Junaid Bin Munawar Bin Ali Al- Hindi

haqkidawat@gmail.com

Blog : http://haqkidawat.wordpress.com

Twitter : @haqkidawat

From Abu Abdullah Nassar Hussain (Riyadh, KSA)

The Nikah is from the ways of Allah with regard to his creation, between the children of Adam, male and female.

With it there are great benefits, from them: chastity of the two spouses, one to the other; to fulfill what is required from the husband towards his wife; the husband taking care of his wife; and protecting her. From it is also the fulfilling of the desires of both sexes and from it is having children. There are many benefits from Nikah…

The most important thing is that it keeps you chaste from adultery, from fornication and the loss of lineage, and from the corruption of moral uprightness. There is the protection of one’s health.

As for adultery and fornication then their end place is in epidemics and in lethal illnesses, as is well-known.

With it there is the loss of lineage, the spread of illnesses, the loss of modesty and chastity. With it there are great harms; fornication, we seek refuge with Allah, what an evil way. The harms of fornication are not limited.

With Nikah, there is a protection from fornication and from its harms, and all praises are due to Allah. Nikah produces offspring. As for fornication then it is a loss. The offspring from fornication have no father and no lineage, and we seek refuge with Allah. Lost… This is from the disadvantages of fornication.

He (Allah) didn’t say don’t fornicate, he said don’t come close to it, ‘don’t come near to it’, i.e. stay away from the means that lead to fornication. Such as: looking, the seclusion with a man, the traveling of the woman by herself, her showing off her beauty. These are means that lead to falling into fornication. Allah has not allowed them, he has prohibited them.

If there is leniency in these means then fornication will take place. If there is leniency in these means then fornication will take place, because the desires are present.  Desires are present between men and women.  If they sat together and mixed then fornication is close. Shaytaan is present, if a man secluded himself with a woman, then shaytaan is the third one amongst them.

They say you have bad thoughts and that you are pessimists. We are not pessimists, this is the reality. This is the reality and if these means that Allah has prohibited are violated, then fornication will occur, no doubt.

Even the righteous man, the religious one, there is a danger upon him from the woman. Especially if she was beautiful and he secluded himself with her or traveled with her or she joined him at work. Or if she sat with him in the classroom, or in an exam, or in meetings. Or if she sat with him on the television, or on the radio, as his colleague, i.e. a presenter next to him, and she is beautified and he is a youth. Far is Allah from all imperfections.  Do you bring petrol next to fire? Petrol is by itself and the fire is by itself. You bring her next to him! This is like that; no it is worse than petrol and fire.

Desires… we seek refuge with Allah, desires are strong. So for this reason Allah (the Exalted, Most High), has placed barriers that prevent falling in to fornication. If they are preserved, fornication is lessened or cut-off.  If they are lost, then fornication will occur without a doubt.  No matter what, even if they are religious or modest, the children of Adam are not saved from fornication except by the means that prevent it.

Taken from the last class on the explanation of the book, Mukhtasar Zaadul Ma’aad.

Shaikh Salih al-Fawzan (حفظه الله تعالى).

Sunday, 15^th Rabee’ Al-Awwal 1434.

Here are some easy phrases of thikr (remembrance) for after the prayer, especially for children who are learning to pray:

1 – Saying: Subhaan Allaah (10x), al-Hamdulillaah (10x),Allaahu akbar (10x) after the prayer.

سُبْحَانَ اللهِ – الْحَمْدُ لِلَّهِ – اللهُ أَكْبَرُ

This is something very easy that few people do that would wipe away 2,500 sins a day (combined with one other act)!

On the authority of ‘Abdullaah ibn ‘Amr ibn al-’Aas (may Allaah be pleased with him and his father), the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said (what means):

“There are two traits that no Muslim servant guards over except that he will enter Paradise (by way of them) – Nay, they are so easy, yet those who do them are few – :

(a) Glorifying Allaah (saying “Subhaan Allaah“) after each prayer ten times, praising Him (saying “al-Hamdulillaah“) ten times, and declaring His Greatness (saying “Allaahu akbar“) ten times – that is 150 on the tongue and 1,500 in the Scale -

(b) Declaring Allaah’s Greatness (saying “Allaahu akbar“) 34 times when laying down, praising Him (saying “al-Hamdulillaah“) 33 times, and glorifying Him (saying “subhaan Allaah“) 33 times – that is 100 on the tongue and 1,000 in the Scale -

And which one of you does 2,500 bad deeds in one day?!” This hadeeth was collected by Imaam Ahmad, the four compilers of the Sunan, and others.  Shaykh Al-Albaanee called it “saheeh” inSaheeh al-Jaami’ (#3230).

2 – Saying “Astaghfirullaah” (3x), and then ”Allaahumma antas-Salaamu wa minkas-Salaamu tabaarakta thal-Jalaali wal-Ikraam“

أَسْتَغْفِرُ اللهَ أَسْتَغْفِرُ اللهَ أَسْتَغْفِرُ اللهَ

اللهُمَّ أَنْتَ السَّلاَمُ وَمِنْكَ السَّلاَمُ تَبَارَكْتَ ذَا الْجَلاَلِ وَالإِكْرَامِ

On the authority of Thowbaan (may Allaah be pleased with him): The Messenger of Allaah (sallallaahu ‘alayhe wa sallam) used to seek Allaah’s Forgiveness (saying “Astaghfirullaah“) three times when finishing his prayer, and then he would say (what means):

“Allaahumma antas-Salaamu wa minkas-Salaamu tabaarakta thal-Jalaali wal-Ikraam” (“O Allaah you are as-Salaam – the One who grants peace – and from You alone is peace, blessed be You, O Possessor of Majesty and Grace!”) It was collected by Imaam Muslim in his Saheeh (#591).

3 – “Allaahumma a’in-nee ‘alaa thikrika wa shukrika wa husni ‘ebaadatika”

اللهُمَّ أَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكَ وَحُسْنِ عِبَادَتِكَ

Mu’aath ibn Jabal (may Allaah be pleased with him) said: One day, the Prophet (sallallaahu ‘alayhe wa sallam) took my hand and said (what means):

“O Mu’aath! Verily I love you!”

Mu’aath replied, “(I would ransom) my father for you, and my mother, O Messenger of Allaah! And I love you!”

The Messenger of Allaah then said (what means):

“I advise you – O Mu’aath – not to leave off saying after each prayer: Allaahumma a’in-nee ‘alaa thikrika wa shukrika wa husni ‘ebaadatika (“O Allaah! Help me to remember you, thank you, and worship you in a good way!”)” It was collected by Imaams Ahmad, Aboo Daawood, al-Haakim and others. It was authenticated by al-Haakim in al-Mustadrak, and also by Shaykh al-Albaanee in Saheeh Sunan Abee Daawood (#1362).

This hadeeth is just beautiful!  From the most important benefits of it is that true love for the sake of Allaah (may Allaah bless us with it) causes those who love each other to advise each other with things that please Allaah.

FOR ADDITIONAL BENEFIT:

More than one person has asked me about the thikr said 10 times after the prayer: What about 33 times? Is that wrong?

The answer: Not at all. There are many different ways to make thikrafter prayer. Saying them 33 times each is an authentically established Sunnah, collected by both al-Bukhaaree and Muslim.

So they are both Sunnah. However, the objective of this article is to highlight some of the easiest phrases for children when they first learn to pray. I suggested this one instead of the 33 times, because it’s easier and some children at age seven may have difficulty in counting to 33.

And Allaah knows best.

I was also asked about what some people claim is established inSaheeh Muslim, that eleven times each is also established.

The answer: This is based on a misreading of a narration inSaheeh Muslim (#595).  Imam Muslim was identifying a misunderstanding added to the hadeeth by one of the narrators, Suhayl ibn Abee Saalih.  He mistakenly understood that the hadeeth of saying these phrases 33 times meant in total, and so we should say each of the three eleven times each.  The scholars (beginning with Imaam Muslim) have identified this as a personal mistake of Suhayl, and something not to be taken as part of the hadeeth itself.

Al-Haafith Ibn Hajr concludes: “It is more apparent that the meaning is each of them get that (33 times) seperately.” (Fat-hul-Baaree, 2/328)

Shaykh Muhammad ibn ‘Alee ibn Aadam al-Ityoobee said, “This (11x) was the misunderstanding of Suhayl when explaining the meaning of 33 times, he assumed that the 33 times should be divided over the three phrases.  What is correct is that each of the three phrases are to be said 33 times each, Subhaan Allaah (33), al-Hamdulillaah (33), and Allaahu akbar (33), 99 all togther, not 33 all together.” (al-Bahr al-Muheet ath-Thajjaaj, 13/239)

And Allaah knows best.

Written by: Moosaa Richardson

http://www.bakkah.net/en/easy-thikr-after-prayer.htm

by Shaykh Abdul-Azeez Ibn Abdullah Ibn Baaz (May Allah Have Mercy Upon Him).

Here I will mention for you some of the authentic ahaadith which have been narrated concerning this subject. I will also mention the sayings of some of the scholars concerning these ahaadith. I will also make clear the correct position in this issue, Allah Willing! 

1.      In the two Saheehs (al-Bukhaaree and Muslim), on the authority of Abu Hurairah (may Allah be pleased with him), who said: the Messenger of Allah (peace and blessings of Allah be upon him)said: “Allah, the Most High, said: Who is more a wrongdoer than one who tries to create creation like My creation. Let him create a small ant (dharrah) or a grain of wheat or that of barley.” This wording is from Muslim [Al-Bukhaaree 7/541, no.837; Muslim 3/1162, no.5275. ]. 

2.      Also in the two “Saheehs”, on the authority of Ibn Mas’ood (may Allah be pleased with him), who said: the Messenger of Allah (peace and blessings of Allah be upon him) said: “The most severely punished people on the Day of Resurrection would be the image-makers (al-musawwiroon)” [Al-Bukhaaree 7/540, no.834; Muslim 3/1161, no.5272, 5270.] 

3.      In the two “Saheehs”, on the authority of Ibn ‘Umar (may Allah be pleased with them both), who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Those who make these images (suwar) will be punished on the Day of Resurrection, and it will be said to them, Make alive what you have created.” This wording is from al-Bukhaaree [Al-Bukhaaree 7/541, no.835; Muslim 3/1160, no.5268.]

4.      Al-Bukhaaree has reported, on the authority of Abu Juhaifah (may Allah be pleased with him), that: “The Prophet (peace and blessings of Allah be upon him) prohibited taking money from the sale of blood and dogs, as well as the earnings of a prostitute. He (peace and blessings of Allah be upon him) also pronounced the CURSE of Allah upon the one who takes ribaa (interest), the one who gives it, the one who tattoos others, the one who gets tattooed and the IMAGE-MAKER (al-musawwir) “ [Al-Bukhaaree 7/546, no.845.]

5.      On the authority of Ibn ‘Abbaas (may Allah be pleased with them both), who said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) saying:: “Whoever makes an image (soorah) in this world would be compelled to breathe a soul (rooh) in it on the Day of Resurrection, but he would not be able to do so.” Agreed upon by Al-Bukhaaree and Muslim [Al-Bukhaaree 7/547, no.846; Muslim 3/1162, no.5273.]

6.      Muslim has reported, on the authority of Sa’eed ibn Abu’l-Hasan, who said: A man came to Ibn Abbaas (may Allah be pleased with them both) and said: I am a person who makes these images (suwar); give me a religious verdict (fatwa) about them. He (Ibn Abbaas) said to him: come near me. The man then came near to him. Then he (Ibn Abbaas) said again: come near me. So, he came nearer to him, until he placed his hand on the man’s head and said: I am going to inform you of what I heard from Allah’s Messenger (peace and blessings of Allah be upon him). I heard him (peace and blessings of Allah be upon him)say: “Every image-maker (musawwir) will be in the Fire of Hell. A soul will be made for him for every image which he has made, and it will punish him in the Hell-Fire.” Ibn Abbaas (may Allah be pleased with them both) said:” If you must do it (i.e. make these images), then make (images of) trees and lifeless things” [Muslim 3/1161, no.5272.] Al-Bukhaaree has reported his (Ibn Abbaas) saying: “If you must do it…”, at the end of the Hadeeth which is before this one, with what is similar to what Muslim has mentioned [Al-Bukhaaree 3/235, no.428 . It’s wording is:” …If you insist on making images, I advise you to make images of trees and any other inanimate objects”.]

7.      At-Tirmidhee has reported in his book al-Jaami [the Sunan of at-Tirmidhee] , on the authority of Jaabir (may Allah be pleased with him) that he said: “The Messenger of Allah (peace and blessings of Allah be upon him) prohibited the POSSESSION of images (soorah) in the house; he also prohibited the MAKING of them.” [Sunan at-Tirmidhee 4/202, no.1749 [Ahmad Shakir’s Edition]; 2/149, no.1430 [Al-Albaanee’s Saheeh Sunan at-Tirmidhee]. ] 

8.      On the authority of ‘Aa’isha (may Allah be pleased with her), who said: The Prophet (peace and blessings of Allah be upon him) entered (my room) and I had placed a curtain (qiraam) of mine having images (tamaatheel) in it, over (the door of) a chamber of mine. When he (peace and blessings of Allah be upon him) saw it, he tore it apart and his face changed colors, and he (peace and blessings of Allah be upon him) said: “O ‘Aa’isha, the people who will receive the severest punishment on the Day of Resurrection will be those who try to make the like of Allah’s creation.” She said: ‘So, we turned it (the curtain) into one or two cushions (pillows).’ Reported by Muslim [Muslim 3/1159, no. 5261.] 

9.      On the authority of ‘Aa’isha (may Allah be pleased with her), who said: Allah’s Messenger (peace and blessings of Allah be upon him) returned from a journey when I had placed a curtain (qiraam) of mine having images (tamaatheel) over (the door of) a chamber of mine, “When Allah’s Messenger (peace and blessings of Allah be upon him) saw it, he tore it apart and said: The people who will receive the severest punishment on the Day of Resurrection will be those who try to make the like of Allah’s creation.” She said: ‘So, we made it (the curtain) into one or two cushions (pillows).’ Reported by Al-Bukhaaree and Muslim; Muslim’s narration has the additional words, after the saying - “he tore it apart” - ” his face changed colors” [Al-Bukhaaree 7/542, no.838; Muslim 3/1159, no.5261.]

10.  It has also been narrated from her (‘Aa’isha) (may Allah be pleased with her) that she said: The Prophet (peace and blessings of Allah be upon him) returned from a journey, while I had hung up a thick curtain (durnook) having images (tamaatheel) on it. “He (peace and blessings of Allah be upon him) commanded me (to remove it). So, I pulled it down.” Reported by Al-Bukhaaree. Muslim has narrated it with the wording:…and I had screened my door with a thick curtain (durnook) having (images) of winged horses on it. ” He (peace and blessings of Allah be upon him) commanded me (to remove it). So, I pulled it down” [Al-Bukhaaree 7/542, no.839; Muslim 3/1158, no.5256.] 

11.  On the authority of al-Qaasim ibn Muhammad, from ‘Aa’isha (may Allah be pleased with her), that she said: I bought a cushion (numruqah) having images (tasaaweer) on it. “When Allah’s Messenger (peace and blessings of Allah be upon him) saw it, he stopped at the door and did not enter. I noticed the signs of strong disapproval on his face. She said: ‘O Allah’s Messenger! I turn to Allah and His Messenger (peace and blessings of Allah be upon him) in repentance. What sin have I committed?’ He said: “What is this cushion for?” I said: ‘I bought it for you to sit on and recline on.’ Allah’s Messenger (peace and blessings of Allah be upon him) said: “The makers of these images (suwar) will be punished (severely) on the Day of Resurrection and it will be said to them, Make alive what you have created.” He (peace and blessings of Allah be upon him) added: “Angels do not enter a house in which there are images (suwar).”” Reported by Al-Bukhaaree and Muslim [Al-Bukhaaree 7/545, no.844; Muslim 3/1159, no.5266.] 

Muslim reported another narration from Ibn al-Maajishoonee, that she (‘Aa’isha) (may Allah be pleased with her) said: So, I took it (the cushion) and made it into two arm-rests (mirfaqatain) , and he (peace and blessings of Allah be upon him) used to lean on them in the house [Muslim 3/1160, no.5267.]

12.  On the authority of Ibn Abbaas (may Allah be pleased with them both), who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “The angels do not enter a house which has in it a dog, (nor the house which has in it) an image (soorah)” Reported by Al-Bukhaaree and Muslim. This (particular) wording is from Muslim [Al-Bukhaaree 4/339, no.539 - [From Ibn Abbaas, from Abu Talha (radiyallahu anhum)]; Muslim 3/1157, no.5249-5251.] 

13.  Muslim has reported, on the authority of Zaid ibn Khaaled, from Abu Talha (may Allah be pleased with him) - attributing it to the Prophet (peace and blessings of Allah be upon him) that he said: “The angels do not enter a house which has in it a dog or images (tamaatheel).” [Muslim 3/1158, no.5254.]

14.  Al-Bukhaaree has narrated in his book “As-Saheeh”, on the authority of Ibn Umar (may Allah be pleased with them both), from the Prophet (peace and blessings of Allah be upon him) that Jibreel (Gabriel) (alayhi’s-Salaam) said: “Verily, we (angels) do not enter a house which has in it a dog or an image (soorah).” Muslim has reported (a Hadeeth) similar to it, on the authority of ‘Aa’isha and Maimoonah (may Allah be pleased with them both) [Al-Bukhaaree 7/545, no.843 [It’s wording is: “…an image or a dog”]; Muslim 3/1157, no.5246 [From ‘Aa’isha (may Allah be pleased with her)] and no.5248 [From Maimoonah (may Allah be pleased with her)].] 

15.  Muslim reported, on the authority of Abu’l-Hayyaaj al-Asadee, who said:” ‘Alee ibn Abu Taalib (may Allah be pleased with him) said to me: Shall I not send you on the same mission as Allah’s Messenger (peace and blessings of Allah be upon him) sent me? Do not leave an image (timthaal) without obliterating/ effacing it, nor a grave which is raised above the ground without leveling it to the ground” [Muslim 2/459, no.2115.]

16.  Abu Daawood has reported, with a good (jayyid) chain of narrators, on the authority of Jaabir (may Allah be pleased with him):” that the Prophet (peace and blessings of Allah be upon him) commanded Umar ibn al-Khattaab (may Allah be pleased with him) in the time of the conquest of Makkah, while he was at “al-Bat-haa”, to go to the Ka’bah and to remove (yamhoo) every image (soorah) found in it. The Prophet (peace and blessings of Allah be upon him) did not enter (the Ka’bah) until every image (soorah) in it was removed” [Abu Daawood 2/472, no.4156; al-Albaanee’s Saheeh Sunan Abu Daawood 2/783, no.4156/3502. A similar hadeeth is reported by al-Bukhaaree 4/366, no.571, on the authority of Ibn Abbaas (may Allah be pleased with them both).]

Abu Daawood at-Tayaalisee reported in his ‘Musnad’, on the authority of ‘Usaamah (may Allah be pleased with him), that he said: I entered upon the Messenger of Allah (peace and blessings of Allah be upon him) while he was in the Ka’bah and he had seen (in it) images (suwar). He (peace and blessings of Allah be upon him) asked for a pale of water, so I brought it to him. Then he (peace and blessings of Allah be upon him) began removing (erasing) the images and saying: “May the curse of Allah be upon a people who make images of that which they are not able to create.” al-Haafiz Ibn Hajar said: Its chain of narrators is good (jayyid) [Musnad Abu Daawood at-Tayaalisee, page.87, no.623; as-Saheehah 2/731, no.996.] 

·         He said: ‘Umar ibn Shabbah [ibn Abu ‘Ubaidah, who died in the year 262 Hijrah] has reported, by the chain of narrators: ‘Abdur-Rahmaan ibn Mihraan, from ‘Umair, the mawlaa of Ibn ‘Abbaas (may Allah be pleased with them both), from ‘Usaamah (may Allah be pleased with him), that the Prophet (peace and blessings of Allah be upon him) entered the Ka’bah, then commanded me (to bring water). I then brought to him some water in a bucket. He (peace and blessings of Allah be upon him) began to wet a cloth (thawb) and beat the images (suwar) with it [to remove them], saying: “May Allah curse a people who make images of that which they did not - nor can they – create.” [Tareekh al-Madeenah, by Umar Ibn Shabbah.]

·         Al-Bukhaaree has reported, in his book ‘As-Saheeh’, on the authority of ‘Aa’isha (may Allah be pleased with her), that: The Prophet (peace and blessings of Allah be upon him) never left in his house anything which has crucifixes (tasaaleeb) in it, without removing or effacing it”. Al-Kashmeehinee reported it with the wording “images” (tasaaweer) [in place of crucifixes - tasaaleeb]. Al-Bukhaaree (rahimahu’llah) has entitled the heading for this Hadeeth: ‘Chapter: Removal/Effacing of Images (suwar)’. Then he narrated this Hadeeth [Al-Bukhaaree 7/541, no.836. See: Fath al-Baaree 10/398-399 for discussion of this hadeeth.] 

·         In the two “Saheehs”, al-Bukhaaree and Muslim, on the authority of Busr ibn Sa’eed, from Zaid ibn Khaalid, from Abu Talha (radiya-llahu anhum) that the Prophet (peace and blessings of Allah be upon him) said: “Angels do not enter a house where there are images (soorah).”  Busr [ibn Sa’eed, who narrated this Hadeeth from Zaid ibn Khaalid, who narrated it from Abu Talha] added: Then Zaid fell ill and we paid him a visit. Behold! There was hanging at his door, a curtain with an image (soorah) on it. I said to ‘Ubaidullah al-Khawlaanee, the foster-son of Maimoonah (radiya-llahu anhaa), the wife of the Prophet (peace and blessings of Allah be upon him): “Didn’t Zaid tell us about images (suwar) the day before yesterday?” Ubaidullah said, ‘Didn’t you hear him saying: except a design/inscription in a cloth (illa raqman fi thawb)?’” [Al-Bukhaaree 7/543; no.841.] 

In another narration from Al-Bukhaaree and Muslim, whose chain of narration includes ‘Amr ibn al-Haarith, from Bukair al-Ashajj, from Busr who said: I said to ‘Ubaidullah al-Khawlaanee: Didn’t he narrate to us [the Hadeeth] about images (tasaaweer)? He (‘Ubaidullah) said: ” Verily, he said: ‘…illa raqman fi thawb (except designs/inscription s in a cloth)” Didn’t you hear him? I [Busr] said: No. He [‘Ubaidullah] said: Yes, in fact, he did mention that [Muslim 3/1158; no.5253.] 

·         In the Musnad [of Imam Ahmad] and the Sunan of an-Nasaa’ee, on the authority of ‘Ubaidu’llah ibn ‘Abdullah, [it is mentioned] that he entered upon Abu Talha al-‘Ansaaree (may Allah be pleased with him) to visit him, and he found Sahl ibn Hunaif (may Allah be pleased with him) with him. Abu Talha (may Allah be pleased with him) ordered someone to remove a pillow which was under him. 

Sahl (may Allah be pleased with him) asked him: Why are you removing this? He said:” It is because it contains images (tasaaweer) and you already know what the Messenger of Allah (peace and blessings of Allah be upon him) has said about that. He (Sahl) said: Didn’t he (peace and blessings of Allah be upon him) say: illa raqman fi thawb - except designs/inscription s in a cloth? He (Abu Talha) answered: Yes, he did say so. But, (removing it) is more pleasing to my soul” . 

Its chain of narrators is good (jayyid). Also, at-Tirmidhee reported it with this wording, and said that it is a good and authentic Hadeeth (hasan saheeh) [Musnad Imaam Ahmad 3/486; an-Nasaa’ee, Kitaab az-Zinaa (48), Baab Tasweer (111) [al-Albaanee’s Saheeh Sunan an-Nasaa’ee 3/1082 no.4942]; at-Tirmidhee 4/202, no.1750 [Arabic Edition of Kamaal Yoosuf al-Hoot]. Al-Albaanee said: It’s chain of narrators is authentic according to the conditions of Al-Bukhaaree and Muslim. See: Ghaayah al-Maraam page.83 , no.134.] 

·         Abu Daawood, at-Tirmidhee and an-Nasaa’ee have reported, with a good (jayyid) chain of narrators, on the authority of Abu Hurairah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Jibreel (Gabriel) came to me and said: ‘I came to you last night and was prevented from entering simply by the fact that there were images/statues [See: as-Silsilah as-Saheehah 4/554, no.1921, where Shaykh al-Albaanee mentions the Hadeeth of Abu Hurairah (may Allah be pleased with him) — during his comments on Hadeeth no.1921 — and says: “…in it are the words: ‘So, order that the head of the ‘timthaal’ be cut off…’. This is a clear statement to the effect that the cutting of the head of the image (soorah) i.e. “AT-TIMTHAAL AL-MUJASSAMAH (the image which has a body - three dimensional) , makes it to be as though it is not an image at all…”. [End of quote from al-Albaanee].] (tamaatheel) at the door, and there was in the house a curtain with images/pictures (tamaatheel) [It is clear, in this sentence, that the meaning of “tamaatheel” here is not statues, since they were here images in a curtain.] on it; and there was a dog in the house. So, order that the head of the statue (timthaal) which is in the house be cut off so that it may become like the form of a tree; order that the curtain be cut up and made into two cushions spread out on which people walk; and order that the dog be put out.” The Messenger of Allah (peace and blessings of Allah be upon him) then did so.’”

The dog belonged to al-Hasan or al-Husain (radiya-llahu anhuma) and was under their couch (nadad). So, he ordered it to be turned out, and it was done. The wording is from Abu Daawood. The wording of at-Tirmidhee is similar to it. 

The wording of an-Nasaa’ee is: “Jibreel asked permission from the Prophet (peace and blessings of Allah be upon him) (to enter).” He (peace and blessings of Allah be upon him) said: ‘Enter.’ Jibreel said: “How can I enter while there is a curtain in your house which has in it images (tasaaweer)? You must either cut off the heads (of the images), or make it into a carpet which is walked upon. Verily, we - the assembly of angels - do not enter a house which has in it images (tasaaweer)” [Abo Daawood 3/1549 no.4146; at-Tirmidhee [al-Albaanee’s Saheeh Sunan at-Tirmidhee 2/366, no.2970/2250] ; an-Nasaa’ee [Arabic Edition with “Sharh” of as-Suyootee, and “Haashi’ah” of as-Sindee, First Printing 1411 A.H.] 8/607, no.5380.]

Modified from the original posting found: here

It is reported that Al-Ahnaf b. Qays – Allāh have mercy on him – said: I find it amazing how anyone who passed through the urinary tract twice could ever be arrogant and haughty! [Al-Dhahabī, Siyar A’lām Al-Nubalā` 4:92]

Source: http://www.sayingsofthesalaf.net/#ixzz2IoFYcDl4

– Moosa ibn John Richardson

Extracts from Salafitalk.net postings…

1) A Scholar (‘Aalim) is someone who has knowledge quite simply, allathee ya’lam. Since knowledge is only recognized by people who have it, then the people of knowledge are the ones who can identify who has it and who doesn’t. Common people without more than basic knowledge are incapable of assessing people’s levels of knowledge… all they can say is: he has more knowledge than me, which doesn’t equate to anything, and thus is a useless tazkiyah. so it is a scholar who can identify scholarship. 

2) The Word “Shaykh” is commonly used by people today as a synonym for scholar.  sometimes they intend those less than scholars from the students of knowledge. 

this seems to be an acceptable “haqeeqah ‘urfiyyah” (customary usage) for the West.  it is a little more specific than the customary use of the word shaykh in many Arab lands. 

as for a haqeeqah shar’iyyah (legal usage of the term), then the meaning of that is: how is the word ‘shaykh’ used in the texts of the Book and the Sunnah.  

…..

Linguistically: 

   [1] “Shaykh” refers to the one who has become clearly old and begins to grey. 

   [2] It has been said that a shaykh is from 50 years and on. 

   [3] Others said a shaykh is from 51 to the end of his life.   

   [4] Others said from 50 to 80. 

   [5] The ‘Arabs also refer to a married man as “our shaykh”, even if he is a youth. 

   [6] A “shaykh” is also a kind of tree that grows in ar-Riyaadh and al-Quryaan. 

An old woman may also be called a “shaykhah”.  A young or little shaykh is called a “shuyaykh”, and not a “shuwaykh” according to al-Jawharee [in as-Sahaah].  However, al-Fayrooza’abaadee [in al-Muheet] refuted him (refutations even in books of the ‘Arabic language!) and said that “shuwaykh is actually used (rarely), but al-Jawharee didn’t know about it!” 

The first meaning is supported by a hadeeth in al-Bukhaaree: 

حَدَّثَنَا عِصَامُ بْنُ خَالِدٍ حَدَّثَنَا حَرِيزُ بْنُ عُثْمَانَ أَنَّهُ سَأَلَ عَبْدَاللَّهِ بْنَ بُسْرٍ صَاحِبَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَرَأَيْتَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ شَيْخًا قَالَ كَانَ فِي عَنْفَقَتِهِ شَعَرَاتٌ بِيضٌ 

‘Aasim ibn Khaalid narrated to us that Hareez ibn ‘Uthmaan asked ‘Abdullaah ibn Busr, the Companion of the Prophet (sallallaahu ‘alayhe wa sallam): Inform me about the Prophet (sallallaahu ‘alayhe wa sallam), was he a shaykh?  He said: He had some grey hairs on his chin (below his lower lip). 

Saheeh al-Bukhaaree (#3546) 

The fifth meaning, the married man, is supported by the Verse of the Qur’aan: 

الشيخ والشيخة إذا زنيا فارجموهما ألبتة 

“The shaykh and the shaykhah if they make zinaa (adultery) then stone them both, absolutely.” 

This verse used to be in Soorah al-Ahzaab.  The verse’s recitation was abrogated (thus it is not in the mushaf anymore), however its ruling remains in effect, meaning the married zaanee and zaaniyah are to be stoned to death, and the unmarried zaanee and zaaniyah are to be lashed. 

Refer to Ibn Maajah (#2553), al-Albaanee called it saheeh. 

Plurals for “shaykh” are: 

Ash-yaakh 

Sheekhaan 

Shuyookh 

Shiyookh 

Shiyakhah 

Sheekhah 

Mash-yakhah 

Masheekhah 

Mish-yakhah 

Mash-yookhaa’ 

Mash-yukhaa’ 

And the scholars of the language differed over the existence of the follwing two plurals: 

Mashaayikh 

Ashaayikh 

[from Lisaan al-‘Arab, Mu’jam Tahtheeb al-Lughah, as-Sahaah, al-Muheet] 

This is in the ‘Arabic language.  However, when the ‘ulamaa’ refer to ash-Shaykhaan, the two shaykhs, they are not referring to any two old men, they are referring to al-Bukhaaree and Muslim, so this shows us the need to distinguish between the linguistic meaning and the meaning that the scholars use in reference to people. 

From their use of the word:  A person’s “shaykh” is the one who he takes his hadeeth from.  Based on this, you find the ‘ulamaa’ listing a narrator’s shuyookh and talaameeth, meaning his shaykhs, those he took from, and his students, those who took from him.  This refers to a person’s status compared to another and is not a title, nor does it refer to age at all. 

What we need is someone to make tahqeeq of the usage of the word “shaykh” as a laqab (title) to someone’s name like “ash-Shaykh Fulaan”… 

……..

point for students: these are the three ways that we speak about terminology: 

a) haqeeqah lughawiyyah b) haqeeqah shar’iyyah c) haqeeqah ‘urfiyyah - khaassah (known as a mustalah in a specific science) and ‘aammah (the one primarily being questioned about here, however there is some khusoos that plays into it) 

3) The “Ijaazah” that is typically referred to as some kind of academic qualification is actually just a chain of narration. Meaning someone with an ijaazah can mention a chain for books through the one who gave him the ijaazah. It doesn’t mean he has knowledge, fiqh, or the ability to teach.  It is absolutely not an academic qualification. So to say that someone has an Ijaazah from a qualified scholar is useless by itself as a qualification, unless it is coupled with something that clarifies his level of knowledge. 

it was the custom of the scholars of the past to get ijaazahs at the beginning of their search for knowledge, as they used to say that someone who seeks knowledge without an ijaazah is like someone who goes to battle without weapons!  so they would get ijaazahs for their children at young ages, especially to get a “short chain” (sanad ‘aalee, meaning to get the oldest shaykh’s chain while the child is young).  one widespread book of ijaazahs called the “mashyakhah baghdaadiyyah” is a record of one scholars ijaazahs that he got when he was four years old! 

So let us kill the idea promoted by the soofees and the ash’arees like nooh keller and hamza yusuf that ijaazahs are the real academic qualifications (!!) and university degrees are worthless or of little value compared to them.  this is a trick to convince ignorant people that they are really and truly authentically bonified people of traditional knowledge!!

……

A general ijaazah that is not coupled with specific mention of the person’s level is only a chain for the books mentioned.  It does not mean anything about a person’s level of knowledge, nor does it give a person authority to teach.  Many of the scholars of the past received ijaazahs when they were children, as young as four years old.  It has been the customary practice for generations to get ijaazahs before beginning one’s studies. 

Thus, unless there is something coupled with a general ijaazah, then it is not to be taken as an academic qualification.  Those who use it as an academic qualification are either ignorant themselves about the significance of the ijaazah or trying to pull the wool over people’s eyes. 

..…

However, it is understanding of Allaah’s Deen that qualifies an individual to speak on behalf of the Deen, not ijaazahs or certificates.  May Allaah grant us understanding in His Deen.

…. 

and Allaah knows best.

Moosaa ibn John Richardson 

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Continuity of Chains of Transmission from the Prophet until the Present Time 

Sixth question from Fatwa No. (3816): 

Q 6: Can any of the present scholars trace back their chain of narration to the Prophet (peace be upon him) or to the main books of the great hadith scholars? May you give us their names and addresses to seek Hadith knowledge from them? 

A: There are some scholars chains of narrations traced back to the books of Sunnah but they are worthless because of the long chain and the anonymity of many narrators in terms of reliability and accuracy. 

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

Permanent Committee for Scholarly Research and Ifta’ 

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

http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=1239&PageNo=1&BookID=7 

by Embody Islam

As-Salaamu ‘Alaykum,

Question: “Is it obligatory upon the scholars to clarify to the youth and the common people the danger of partisanship, splitting, and groups?”

Answer: Shaykh Saalih al-Fawzaan, may Allah protect him, said:

Yes, it is obligatory to clarify the danger of partisanship and dividing and splitting. Clarifying these affairs is to be done so that the people can be upon insight and understanding, because even the common people are being deceived.

Look at the multitude of common people in this time that have been fooled by some of the groups because they believe that they are upon the truth.

Thus, it is a must that we clarify to the people, the learned and the common people, the danger of these parties and sects, because if they remained silent [i.e. the scholars], then the people would say, ‘The scholars were aware of this, and they remained silent.’ And due to this, innovation would enter upon them. So, it is necessary to clarify these matters when these things appear.

The danger for the common people is greater than the danger [posed] to the learned, because if the scholars remain silent, the common people will think that these false paths are correct, and that they are the truth. [End of Shaykh Fawzaan’s Speech](1)

An important note is that the methodology of the Ikhwaan al-Muslimoon (2) (i.e. the Muslim Brotherhood), a group declared to be misguided by Imam Ibn Baaz, is to deter from refutations. See more on this topic here.

__________

(1) Saalih al-Fawzaan, al-Ajwibah al-Mufeedah, 139

(2) [TN]: In America, the methodology of the Ikhwaan al-Muslimoon is present in organizations such as: ISNA, ICNA, CAIR, and MSA.

By: the Eminent Shaykh Abdul-Azeez bin Baaz

Question:

The questioner asks concerning the language of the jinn, O Eminent Shaykh?

Answer:

That which is apparent is that they are like humans, in that they have various languages. Amongst them there is the English (jinn), amongst them there is the French, amongst them there is the American and amongst them there is the non-Arab and the Arab; (there are various) races amongst them. Because Allah has said concerning them:

“There are among us some that are righteous and some that are contrary; we are groups having different ways.”  (Al-Jinn 72: 11)

And they are upon different sects. He, Glorified be He, has said: “And some of us are Muslims and some of us are Qaasitoon (disbelievers).”  (Al-Jinn 72:14)

So they are of different groups and sects. Amongst them there is the pure and amongst them there is the impure. Amongst them there is the Jahmee (follower of the teachings of the Jahmiyyah), amongst them there is the Sunnee (follower of the Sunnah), amongst them there is the Raafidhee (from the extreme Shee’ah), amongst them there is the Christian, amongst them there is the Jew and amongst them there is other than that. (They are of) various groups and sects: “There are among us some that are righteous and some that are contrary; we are groups having different ways.”  (Al-Jinn 72: 11) His statement: “…some that are contrary…”, is general including (all) other groups.

Translated By: Raha Azeezuddeen Batts
http://www.binbaz.org.sa/mat/10420

Narrations of the Salaf part 5

Compiled & Translated by

Abbas Abu Yahya

1 - Imam Shaafi’ee (d.199 A.H.) -Rahimullaah- said:

‘The first of manners which should be followed is that which the Messenger of Allaah  –sallAllaahu alayhi wa sallam- did.’

[Taken from: ‘al-Adab’ by al-Bayhaqi (300) / ‘Tawjee al-Muqtasid’ p.5]

2 - Abul Abbas bin ‘Atta said:

‘Whoever adheres to the manners of the Sunnah then Allaah enlightens his heart with the light of knowing his –sallAllaahu alayhi wa sallam- Sunnah.  There is no station/status more noble than following the beloved –sallAllaahu alayhi wa sallam-in his commands, actions, his manners and in following his manners in statements and actions and intentions.’

[Taken from: Zuhud al-Kabeer by al-Bayhaqi (287) / ‘Tawjee al-Muqtasid’ p.5-6]

3 - Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘Know that it is obligatory upon every mature, intelligent person from mankind and the Jinn to testify that none has the right to be worshipped except Allaah, and that Muhammad is His slave and Messenger.

Allaah sent him with the guidance and the religion of the truth to make it uppermost above all religions, and Allaah is sufficient as a witness. Allaah sent him to all of creation, mankind and Jinn, the Arabs and the non-Arabs, the Persians and the Indians, the Barbars and the Romans, and all the different types of non-Arabs, black and white.  What is meant by non-Arabs is those who do not have the Arab language, amongst all their different languages.

So Muhammad –sallAllaahu alayhi wa sallam- was sent for every single person from the humans and the Jinn, whether they are from those who follow a revealed Book or not. He was sent for every single person in relation to his Deen, from the inward matters and outward ones, regarding his beliefs, realities, methods and his legislations.

So there is no ‘Aqeeda/belief except the Messenger’s –sallAllaahu alayhi wa sallam-‘Aqeeda, and there is no reality except his reality, and there is no method except his method, and there is no legislation/Sharia’ except his Sharia’/legislation.

No one from the creation can reach to Allaah, and to His pleasure, and His Paradise, and to His Generosity, and His Guardianship except by following the Messenger –sallAllaahu alayhi wa sallam- inwardly and outwardly, and in sayings and actions inwardly and outwardly, in statements of the heart and its beliefs, and the conditions of the heart and its realities, and the statements of the tongue and the actions of the limbs.’

[Taken from: ‘Majmoo’ Fatawa’ 10/430-431]

4 - Imam Abu Muthaffar Samaani (d.489 A.H.) -Rahimullaah- said:

‘Indeed we have been ordered with following and have been recommended to it, and prohibited from innovating and rebuked for it.  The sign of the Ahl-ul-Sunnah is that they follow the Salaf as-Salih, and that they leave everything that is innovated and a novelty.’

[Taken from: ‘al-Inteesar li Ahl-ul-hadeeth’ p.69]

5 - Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘As for the beliefs (al-‘Iteeqad) then it is not taken from me nor from someone more senior than me, rather it is taken from Allaah and His Messenger –sallAllaahu alayhi wa sallam- and that which the Salaf of the Ummah were gathered upon.’

[Taken from: ‘Majmoo’ Fatawa’ 3/161]

6 - al-Hasan al-Basari (d.110 A.H.)  said:

‘A statement is not correct except with action, and a statement and action are not correct except with intention, and a statement and action and intention are not correct except with the Sunnah.’

[Taken from: ‘Sharh Asool I’teeqad’ 1/57]

7 - Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘Following the Prophet –sallAllaahu alayhi wa sallam- is a proof and evidence that the follower loves Allaah –Azza wa Jal – and what indicates to that is the saying of – Jala wa ‘Ulaa - : «Say (O Muhammad): ‘If you (really) love Allaah then follow me, Allaah will love you and forgive you of your sins.» [Aal’Imraan:31]

[Taken from: ‘Majmoo’ Fatawa’ 1/334]

8 - Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘What is necessary to comprehend is that Allaah Subhanahu said in His Book: «Say (O Muhammad): ‘If you (really) love Allaah then follow me, Allaah will love you and forgive you of your sins.» [Aal’Imraan:31]

A group from the Salaf said: there were a people at the time of the Messenger of Allaah –sallAllaahu alayhi wa sallam- who claimed that they love Allaah, so Allaah revealed this Ayaah: «Say (O Muhammad): ‘If you (really) love Allaah then follow me, Allaah will love you and forgive you of your sins.» [Aal’Imraan:31]

So Allaah explained that His love obligates following the Messenger –sallAllaahu alayhi wa sallam- which in turn obligates the love of Allaah for His slave.  Allaah tested those who claim to love Allaah by this specific love, and indeed this issue has many claimants and those who are dubious in their love for Allaah.’

[Taken from: ‘Majmoo’ Fatawa’ 10/81]