A lecture conducted over paltalk (online) explaining how to escape fitnah By Abu 'Abdullaah Hasan as-Sumaalee.
Play Audio
Source: Troid
Saturday, January 30, 2010
Tuesday, January 26, 2010
South Manchester Mini Conference
Speakers:
Abu Sufyan Abdul Kareem
Abu Junaid Yusuf Bowers (To be confirmed)
31st January 2010 from 5pm-10pm
Venue:
Pakistani Community Centre, Stockport Road, Longsight, Manchester M12 4NN
Refreshments For Sale - Islamic Books, Perfumes & Incense
Please contact Abu Abdir Razaaq on 07974 002 780 or email
info@salaficentre.co.uk
info@learnaboutislam.co.uk
Source: The Salafi Centre of Manchester & Learn About Islaam
Monday, January 25, 2010
Mocking The Hijab
Question:
What is the ruling on someone who mocks a Muslim woman wearing the proper Islamic Hijab (veil) or describes her as being a ghost or a moving tent and other such insulting words?
Answer:
Anyone who mocks a Muslim man or woman for adhering to the Islamic Shari‘ah (Law) is a Kafir (disbeliever). This is regardless of whether they are making fun of a Muslim woman wearing the proper Islamic Hijab or any other matter of the Shari‘ah. ‘Abdullah ibn ‘Umar (may Allah be pleased with them both) narrated: During the campaign of Tabuk a man said in an assembly,
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
Source: Al Ifta
What is the ruling on someone who mocks a Muslim woman wearing the proper Islamic Hijab (veil) or describes her as being a ghost or a moving tent and other such insulting words?
Answer:
Anyone who mocks a Muslim man or woman for adhering to the Islamic Shari‘ah (Law) is a Kafir (disbeliever). This is regardless of whether they are making fun of a Muslim woman wearing the proper Islamic Hijab or any other matter of the Shari‘ah. ‘Abdullah ibn ‘Umar (may Allah be pleased with them both) narrated: During the campaign of Tabuk a man said in an assembly,
‘I have never seen anyone like these Qur’an readers of ours. They have the biggest bellies, the most lying tongues and they are the most cowardly when encountering the enemy.’ Another man said, ‘You are lying, and you are a hypocrite. I will most certainly tell the Messenger of Allah (peace be upon him) [what you have said].’ The news was reported to the Messenger of Allah (peace be upon him), then the Qur’an was revealed (concerning this incident). ‘Abdullah ibn ‘Umar said, ‘I saw him (that man) hanging onto the saddle of the she-camel of the Messenger of Allah, (peace be upon him), stumbling over the stones while saying, ‘O Messenger of Allah, we were just jesting and playing.’ The Messenger of Allah (peace be upon him) was reciting the Qur’anic Ayah (verse):Surah At-Tawbah, 9: 65
Was it at Allâh (Exalted and Sublime), and His Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger (peace be upon him) that you were mocking? Surah At-Tawbah, 9: 66
Make no excuse; you have disbelieved after you had believed. If We pardon some of you, We will punish others amongst you because they were Mujrimûn (disbelievers, polytheists, sinners, criminals.)So ridiculing the believers was equated with ridiculing Allah, His Signs and His Messenger.
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
Source: Al Ifta
Sunday, January 24, 2010
Five Pillars Umrah in April 2010. Five-Star Package!
Organised by Five Pillers Umrah Tours - Book Now to Avoid Dissapointment.
Source: Salafi talk
The Prohibition on Abbreviating the Salaah and Salaams upon the Prophet sallallahu 'alayhi wa sallam
An important clarification on abbreviating the salaah and the salaams upon the beloved Prophet, sallallahu 'alayhi wa sallam and the impermissibility of it. A compilation of statements from the scholars of the past and present on this erroneous action.
In the Name of Allaah, may the Salaah and Salaam of Allaah be upon His Final Messenger, to proceed:
Muslims are obliged to send Allaah's Salaah [1] and Salaam [2] upon Muhammad (sallallaahu 'alayhe wa sallam) when his name is mentioned. Allaah has commanded us [3]:
And the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said:
And the Prophet (sallallaahu 'alayhe wa sallam) had described the one who does not send salaah upon him when he is mentioned as "the stingiest of people." [5] And he exclaimed "Aameen!" to Jibreel's supplication,
So here is the issue that needs to be clarified: Many people use the abbreviation "SAW" or "PBUH" to fulfill this obligation in their writing. Is this something that fulfills the obligation of sending the salaah and salaam on the Messenger? Let us look now to some of the statements of the scholars regarding this practice.
Bakr Aboo Zayd said, "The safe practice, the way of true love, (seeking) reward (from Allaah), respect and honor for the Prophet of this nation is to send the salaah and salaam upon him when he is mentioned (sallallaahu 'alayhe wa sallam), carrying out the order of Allaah and the guidance of his Prophet (sallallaahu 'alayhe wa sallam). For this reason, written abbreviations or symbols used to represent salaah and salaam upon the Messenger (sallallaahu 'alayhe wa sallam) are prohibited. Some examples of these are: SAAD (ص), SAAD-'AYN-MEEM (صعم), SAAD-LAAM-'AYN-MEEM (صلعم), SAAD-LAAM-MEEM (صلم), SAAD-LAAM-YAA'-WAAW (صليو), and SAAD-LAAM-'AYN." [7]
These example are all used in some 'Arabic books. The English equivalents of these abbreviations would be: SAAWS, SAW, PBUH, and the likes.
'Abdul-Qaadir Al-Maghribee said, "As for SAAD-LAAM-'AYN-MEEM (صلعم), it seems as if it was invented in the 9th century after Hijrah. In the explanation of the Alfiyyah of Al-'Iraaqee, a book about the sciences of Hadeeth, the author says, "Abbreviations must be avoided, as well as neglecting it." This means that one should stay away from symbols and not abbreviate it by removing some of its letters, rather he should employ it ("sallallaahu 'alayhe wa sallam") fully in his speech and writing.
The author, Shaykh Zakariyyaa Al-Ansaaree, then mentioned that Imaam An-Nawawee related that there is consensus among those who are relied upon that it is legislated to send salaah upon the Prophet (sallallaahu 'alayhe wa sallam) in speech as well as writing. So therefore, it not from the Sunnah to use symbols or abbreviations in place of it.
Then Shaykh Al-Ansaaree mentioned that the first one to use a symbol for it, his hand had been cut off, and Allaah's Refuge is sought…" [8]
Ibn Hajr Al-Haythamee said, "The word "SAAD-LAAM-'AYN-MEEM" (صلعم) is not permissible. Rather, it is binding on us to send the salaah and the salaam." [9]
Al-Fayrooza-abaadee said, "It is not appropriate to use symbols or abbreviations to refer to salaah and salaam, as some of the lazy ones do, as well as some ignorant people and even some students of knowledge - they write 'SAAD-LAAM-'AYN-MEEM' instead of writing 'sallallaahu 'alayhe wa sallam.'" [10]
Ahmad Shaakir said, may Allaah have mercy on him, "It is the absurd tradition of some of the later generations that they abbreviate the writing of 'sallallaahu 'alayhe wa sallam.'" [11]
Wasee Allaah 'Abbaas, may Allaah preserve him, said: "It is not permissible to abbreviate the salaams in general in one's writing, just as it is not permissible to abbreviate the salaah and salaam on the Prophet (sallallaahu 'alayhe wa sallam). It is also not permissible to abbreviate either of these in one's speech." [12]
Some of the ignorant nussaakh who were just paid to copy books (by writing) used to abbreviate the salaah and salaam on the messenger with "SAAD-LAAM-'AYN-MEEM" (صلعم) in a connected way so that it looked like a word in 'arabic: SAL'AMA (صلعم). So then some of them began to guess at its meaning, thinking it was a 4-lettered verb (rubaa'ee), ie. "kaan An-Nabiyyu sal'ama fee baytihi..." guessing at the meaning: "it must be a word for sitting with a certain posture" etc. wallaahul-musta'aan.
And Allaah knows best. May the most perfect and complete salaah and salaam be upon our beloved Messenger, and upon his noble family and companions.
Footnotes:
[1] Sending salaah on the Prophet (sallallaahu 'alayhe wa sallam) means that one invokes Allaah to praise him and mention his high status to the angels. See Jalaal Al-Afhaam (p.253) of Ibn Al-Qayyim, Fat-hul-Baaree (11/179-197) of Ibn Hajr, or Ibn Katheer's tafseer to verse 33:56.
[2] salaam: security
[3] the meaning of Soorah Al-Ahzaab (33):56
[4] an authentic hadeeth collected by Ibn Hibbaan in his Saheeh (#906, 3/187) on the authority of Aboo Hurayrah (may Allaah be pleased with him). Al-Albaanee declared it to be saheeh in Silsilatul-Ahaadeeth As-Saheehah (#3359, 7/1080).
[5] from a hasan hadeeth collected by Ibn Abee Ad-Dunyaa in As-Salaah 'Alan-Nabee (p.30-31) on the authority of Aboo Tharr (may Allaah be pleased with him). Hamdee As-Salafee called it hasan in his checking of the book.[6] from an authentic hadeeth collected by At-Tabaraanee in Al-Mu'jam Al-Kabeer on the authority of Jaabir ibn Samurah (may Allaah be pleased with him). Al-Albaanee authenticated it in his checking of Al-Munthiree's At-Targheeb wat-Tarheeb (#1677,2/298).[7] Mu'jam Al-Manaahee Al-Laf-thiyyah (p.188)[8] Mu'jam Al-Manaahee Al-Laf-thiyyah (p.188-189)
[9] Al-Fataawaa Al-Hadeethiyyah (p.168)
[10] from his book As-Salaatu wal-Bushr, as quoted in Mu'jam Al-Manaahee Al-Laf-thiyyah (p.351)
[11] the Musnad of Imaam Ahmad (#5088, 9/105)
[12] from a handwritten answer given to me by the shaykh (I have it on file #AAWA004 dated 1423/6/24)
[13] Original Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=138
Compiled by: Compiled by Moosaa ibn John Richardson
Source: Troid
Original Source: Salafi Talk
In the Name of Allaah, may the Salaah and Salaam of Allaah be upon His Final Messenger, to proceed:
Muslims are obliged to send Allaah's Salaah [1] and Salaam [2] upon Muhammad (sallallaahu 'alayhe wa sallam) when his name is mentioned. Allaah has commanded us [3]:
(إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا ﴿٥٦
“Verily Allaah and His Angels send salaah on the Prophet. O you who believe! Invoke salaah upon him, as well as a complete salaam!” (33:56)
And the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said:
"For each time someone invokes salaah upon me, Allaah writes for him ten good rewards because of it." [4]
And the Prophet (sallallaahu 'alayhe wa sallam) had described the one who does not send salaah upon him when he is mentioned as "the stingiest of people." [5] And he exclaimed "Aameen!" to Jibreel's supplication,
"May Allaah repel the one who hears mention of you and does not invoke any salaah upon you!" [6]
So here is the issue that needs to be clarified: Many people use the abbreviation "SAW" or "PBUH" to fulfill this obligation in their writing. Is this something that fulfills the obligation of sending the salaah and salaam on the Messenger? Let us look now to some of the statements of the scholars regarding this practice.
Bakr Aboo Zayd said, "The safe practice, the way of true love, (seeking) reward (from Allaah), respect and honor for the Prophet of this nation is to send the salaah and salaam upon him when he is mentioned (sallallaahu 'alayhe wa sallam), carrying out the order of Allaah and the guidance of his Prophet (sallallaahu 'alayhe wa sallam). For this reason, written abbreviations or symbols used to represent salaah and salaam upon the Messenger (sallallaahu 'alayhe wa sallam) are prohibited. Some examples of these are: SAAD (ص), SAAD-'AYN-MEEM (صعم), SAAD-LAAM-'AYN-MEEM (صلعم), SAAD-LAAM-MEEM (صلم), SAAD-LAAM-YAA'-WAAW (صليو), and SAAD-LAAM-'AYN." [7]
These example are all used in some 'Arabic books. The English equivalents of these abbreviations would be: SAAWS, SAW, PBUH, and the likes.
'Abdul-Qaadir Al-Maghribee said, "As for SAAD-LAAM-'AYN-MEEM (صلعم), it seems as if it was invented in the 9th century after Hijrah. In the explanation of the Alfiyyah of Al-'Iraaqee, a book about the sciences of Hadeeth, the author says, "Abbreviations must be avoided, as well as neglecting it." This means that one should stay away from symbols and not abbreviate it by removing some of its letters, rather he should employ it ("sallallaahu 'alayhe wa sallam") fully in his speech and writing.
The author, Shaykh Zakariyyaa Al-Ansaaree, then mentioned that Imaam An-Nawawee related that there is consensus among those who are relied upon that it is legislated to send salaah upon the Prophet (sallallaahu 'alayhe wa sallam) in speech as well as writing. So therefore, it not from the Sunnah to use symbols or abbreviations in place of it.
Then Shaykh Al-Ansaaree mentioned that the first one to use a symbol for it, his hand had been cut off, and Allaah's Refuge is sought…" [8]
Ibn Hajr Al-Haythamee said, "The word "SAAD-LAAM-'AYN-MEEM" (صلعم) is not permissible. Rather, it is binding on us to send the salaah and the salaam." [9]
Al-Fayrooza-abaadee said, "It is not appropriate to use symbols or abbreviations to refer to salaah and salaam, as some of the lazy ones do, as well as some ignorant people and even some students of knowledge - they write 'SAAD-LAAM-'AYN-MEEM' instead of writing 'sallallaahu 'alayhe wa sallam.'" [10]
Ahmad Shaakir said, may Allaah have mercy on him, "It is the absurd tradition of some of the later generations that they abbreviate the writing of 'sallallaahu 'alayhe wa sallam.'" [11]
Wasee Allaah 'Abbaas, may Allaah preserve him, said: "It is not permissible to abbreviate the salaams in general in one's writing, just as it is not permissible to abbreviate the salaah and salaam on the Prophet (sallallaahu 'alayhe wa sallam). It is also not permissible to abbreviate either of these in one's speech." [12]
Some of the ignorant nussaakh who were just paid to copy books (by writing) used to abbreviate the salaah and salaam on the messenger with "SAAD-LAAM-'AYN-MEEM" (صلعم) in a connected way so that it looked like a word in 'arabic: SAL'AMA (صلعم). So then some of them began to guess at its meaning, thinking it was a 4-lettered verb (rubaa'ee), ie. "kaan An-Nabiyyu sal'ama fee baytihi..." guessing at the meaning: "it must be a word for sitting with a certain posture" etc. wallaahul-musta'aan.
And Allaah knows best. May the most perfect and complete salaah and salaam be upon our beloved Messenger, and upon his noble family and companions.
Footnotes:
[1] Sending salaah on the Prophet (sallallaahu 'alayhe wa sallam) means that one invokes Allaah to praise him and mention his high status to the angels. See Jalaal Al-Afhaam (p.253) of Ibn Al-Qayyim, Fat-hul-Baaree (11/179-197) of Ibn Hajr, or Ibn Katheer's tafseer to verse 33:56.
[2] salaam: security
[3] the meaning of Soorah Al-Ahzaab (33):56
[4] an authentic hadeeth collected by Ibn Hibbaan in his Saheeh (#906, 3/187) on the authority of Aboo Hurayrah (may Allaah be pleased with him). Al-Albaanee declared it to be saheeh in Silsilatul-Ahaadeeth As-Saheehah (#3359, 7/1080).
[5] from a hasan hadeeth collected by Ibn Abee Ad-Dunyaa in As-Salaah 'Alan-Nabee (p.30-31) on the authority of Aboo Tharr (may Allaah be pleased with him). Hamdee As-Salafee called it hasan in his checking of the book.[6] from an authentic hadeeth collected by At-Tabaraanee in Al-Mu'jam Al-Kabeer on the authority of Jaabir ibn Samurah (may Allaah be pleased with him). Al-Albaanee authenticated it in his checking of Al-Munthiree's At-Targheeb wat-Tarheeb (#1677,2/298).[7] Mu'jam Al-Manaahee Al-Laf-thiyyah (p.188)[8] Mu'jam Al-Manaahee Al-Laf-thiyyah (p.188-189)
[9] Al-Fataawaa Al-Hadeethiyyah (p.168)
[10] from his book As-Salaatu wal-Bushr, as quoted in Mu'jam Al-Manaahee Al-Laf-thiyyah (p.351)
[11] the Musnad of Imaam Ahmad (#5088, 9/105)
[12] from a handwritten answer given to me by the shaykh (I have it on file #AAWA004 dated 1423/6/24)
[13] Original Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=138
Compiled by: Compiled by Moosaa ibn John Richardson
Source: Troid
Original Source: Salafi Talk
Thursday, January 21, 2010
Deviation is in Leaving the Sunnah
Abû Bakr Al-Siddîq – Allâh be pleased with him – said:
I will not leave anything Allâh’s Messenger – Allâh’s peace and blessings be upon him – did, except that I will also do it; for I fear that if I were to leave any of his commands and ways I would deviate.
Al-Bukhârî, Al-Sahîh 2:386 hadîth no. 3093; Ibn Battah, Al-Ibânah article 77, and others.
Notes
After recording this narration, Ibn Battah states:
This, my brothers, is the greatest Siddîq (true believer i.e. Abû Bakr), fearing that he would fall into deviation if he were to leave any of the commandments of his Prophet – Allâh’s peace and blessings be upon him. What then is to happen in a time in which people deride their Prophet and his commandments, and compete with each other and show off in contradicting him and mock his Sunnah? We ask Allâh to protect us from slipping and to save us from evil deeds.
Source: Sayings of the Salaf
I will not leave anything Allâh’s Messenger – Allâh’s peace and blessings be upon him – did, except that I will also do it; for I fear that if I were to leave any of his commands and ways I would deviate.
Al-Bukhârî, Al-Sahîh 2:386 hadîth no. 3093; Ibn Battah, Al-Ibânah article 77, and others.
Notes
After recording this narration, Ibn Battah states:
This, my brothers, is the greatest Siddîq (true believer i.e. Abû Bakr), fearing that he would fall into deviation if he were to leave any of the commandments of his Prophet – Allâh’s peace and blessings be upon him. What then is to happen in a time in which people deride their Prophet and his commandments, and compete with each other and show off in contradicting him and mock his Sunnah? We ask Allâh to protect us from slipping and to save us from evil deeds.
Source: Sayings of the Salaf
Monday, January 11, 2010
The scholars reply to Abu Usamah Khalifah's question against Shaykh Rabee' at Green Lane Mosque Birmingham December 2009
Alhamdulillaah Rabil 'Alameen wal 'aqibatul lilmutaqeen wa laa 'udwana illa 'ala dhaalimeen wa Ashadu anLaa ilaaha ilallaah wa Ashadu anna muhammadan rasoolullaah sallallaahu 'alahi wa sallam, Amma Ba'd:
The scholars reply to Abu Usamah Khalifah's question against Shaikh Rabee' at Green lane mosque conference Birmingham December 2009.
First, Abu Usama says: "some of the scholars and students of knowledge have REFUTED the honourable Sheikh Rabee' Al-Madkhali (hafidhahullaah) INCLUDING YOURSELF and is this true that he held the position of Irjaa?""
Sheikh Saalih Sadlan praised Sheikh Rabee' as being one of the scholars and like other scholars he is correct in some things and mistaken in others. He said that he advised him in his house to leave off speaking about the dead especially those who have works on Tafseer and knowledge from the scholars (most probably referring to Sheikh Rabee's refutations on Sayid Qutb and his books). Sheikh Saalih Sadlan also said that Sheikh Rabee' has something of this harshness.
Then Sheikh Saalih Sadlan compares Sayid Qutb to Ibn Hajar and he said that the scholars continue to benefit from Fathul Baaree of Ibnul Hajr even though he erred. Then Abu Usama Khalifah added in the translation that Sheikh Rabee' should stop "cursing the dead people... "due to a hadeeth of the Prophet salallaahu 'alaihi wa sallam mentioning this. This addition was not mentioned by Sheikh Sadlan in the Arabic so take note. Sheikh Saalih Sadlan ended by defending Sheikh Rabee' to not have Irjaa'
This was taken straight to some of the scholars for their reply:
1. After speaking to Sheikh 'Ubayd Al-Jaabiree and Sheikh Muhammad ibn Haadi and they heard the above speech, they both said that it is wrong to compare Sayid Qutb with Ibn Hajar rahimahumAllaah. As the latter was considered to be from the scholars even if he erred so his mistakes rejected and honour kept as for Sayid Qutb then he was ignorant of the deen and has vile speech against Musa 'alaihi wa sallam and the Companions radiallaahu 'anhum.
2. Secondly, Sheikh 'Ubayd Al-Jaabiree and Sheikh Muhammad ibn Haadi said that clarifying the errors of those who err openly even from those who died is from the methodology of the pious predecessors so that the Muslims do not follow them in their open errors.
3. Thirdly, Sheikh Muhammad ibn Haadi added that this is why we should stick to the books of the Pious Predecessors so that we know their methodology in refuting the mistakes of those who err.
Imam an-Nawawi rahimahullaah brings a chapter heading "The dead who are praised with good words or who are condemned with bad words" Then he mentioned the hadeeth of Anas bin Malik who said: A funeral passed by and it was praised with good. Upon this the Messenger of Allaah salallaahu 'alaihi wa sallam said: It has become certain, it has become certain, it has become certain. And there passed another funeral and it was condemned in bad words. Upon this the Messenger of Allaah salallaahu 'alaihi wa sallam said: It has become certain, it has become certain, it has become certain. 'Umar said: May my father and mother be ransom for you!
There passed a funeral and it was praised with good terms, and you said: It has become certain, it has become certain, it has become certain. And there passed a funeral and it was condemned with bad words, and you said: It has become certain, it has become certain, it has become certain. Upon this the Messenger of Allaah salallaahu 'alaihi wa sallam said: He whom you praised with good terms, Paradise has become certain for him, and he whom you condemned with bad words, Hell has become certain for him. You are Allaah's witnesses upon the earth, you are Allaah's witnesses upon the earth, you are Allaah's witnesses upon the earth. [Hadeeth no. 949 Saheeh Muslim, Saheeh al-Bukhaaree 1367, Majmu' Fataawa, 28/371, Saheeh al-Jaami'h 5950].
Imam an-Nawawi comments straight after this hadeeth saying, "If it was said how were the Companions allowed to condemn the funeral (of the evil one) when there is a hadeeth in Saheeh Al-Bukhaaree and other than in Al-Bukhaaree which forbid cursing the dead? The answer being that the forbiddance of cursing the dead is referring to other than the hypocrite and the rest of the disbelievers, and in other than the one who openly portrays his sin and innovation (bid'ah). As for these (ones) then it is not forbidden to mention them with bad words in order to warn against their path, against following their example and against imitating their manner. And this hadeeth clearly shows that the one they condemned with bad words was known to have hypocrisy or similar to what we have mentioned, this is what is correct in answering this matter and in understanding it well along with the hadeeth which prohibits cursing (the dead) and I have clarified this in detail with proof in Kitaab Al-Adkhaar." [7/2197-1/60]
4. In Saheeh Al-Bukhaaree, Imam Al-Bukhaaree has a chapter heading - Talking about the evil ones amongst the dead [no.1394].
Ibn Hajr rahimahullaah says: "this (condemnation) could benefit the deadý and if he is sinful openly portraying his sin then there is no gheebah for him (meaning that it is not considered backbiting when refuting him and his errors)ýAnd what is most correct in this affair with regards the dead amongst the disbelievers and sinners is that it is allowed to make mention of their errors to warn against them and to turn the people away from them. The scholars have UNANIMOUSLY AGREED in the allowance of criticizing those who are deserving of criticism regarding the narrators whether they are alive or dead." [Fathul Baari -3/1393 page 330,331 Dar Kutb al-Ilmiyyah]
5. After visiting Sheikh Rabee' ibn Haadi Al-Madkhali this weekend, he added that one should clarify to the people that he does not curse the dead (as Abu Usama khalifah added) and likewise to make mention that the scholars have always refuted the errors of those who have erred. Likewise, these refutations are a mercy for the dead so that people don't follow them in their errors.
6. Sheikh Ibn 'Uthaimeen rahimahullaah was asked about Sayid Qutb and he referred the questioner to Sheikh Rabee's refutations. And he himself said "were the Pious Predecessors quiet over the people of desires and innovation? No they were not quiet. Rather, when the people were trialed with desires, the scholars spoke out clarifying the truth." [Sharh Fath Rabi al-Bariyyah bi Talkhees al-Hamawiyah tape 1 side b].
7. When some of the mistakes of Sayid Qutb were read to Sheikh 'Abdulaziz ibn Baz rahimahullaah, such as saying Musa 'alaihi wa sallam has a fiery nature and that Mu'aawiyah ibn Abi Sufyaan and "Amr ibn 'Aas radiallaahu 'anhuma used deceit, hypocrisy, lies and treachery to get political positions, Sheikh 'Abdulaziz ibn Baz rahimahullaah said that this speech was vile against Musa 'alaihi wa sallam and the Sahaba radiallaahu 'anhum hence speaking about the dead from those who erred so as not to follow their error.
8. It is also known that Sheikh 'Abdulaziz ibn Baz rahimahullaah would refer questions on personalities to Sheikh Rabee' ibn Haadi al-Madkhali to give a ruling on them.
9. Sheikh Muhammad Nasrud-Deed Al-Albaani rahimahullaah specifically at the back of Sheikh Rabee's book 'Al-'Awasim mima radadtuhu 'ala Sayid Qutb minal Qawasim' which he had in his library that: "All what you have refuted Sayid Qutb with is truth and correctý so may Allaah reward with the best of good O brother (Rabee') with regards your effort in fulfilling the obligatory clarification and showing his ignorance and deviation from Islam."
10. Sheikh Saalih al-Fawzaan said that it is oppression to compare Sayid Qutb with Ibn Hajar and Nawawi rahimahullaah for the latter were scholars clearly showing that Sheikh Saalih Sadlan was mistaken. [Ajwiba al-Mufeeda 'anilManaahij al Jadeedah]
11. Sheikh Abdulmuhsin Al'Abbad warned against the books of Sayid Qutb 9/6/1421 in a letter printed in the book "Bara-at 'Ulamaa al-Ummah min Tazkiyati Ahlil Bid'ah wal Mudama of Esaam as-Sinani p. 135."
12. From these numerous evidences above, the aforementioned scholars (Sheikh Rabee' Al-Madkhali, Sheikh 'Ubayd Al-Jaabiree and Sheikh Muhammad ibn Haadi hafidhahumAllaah) are in agreement with the other scholars mentioned and see that Sheikh Saalih Sadlan was mistaken in what he said above and likewise it was incorrect of Abu Usama Khalifah to add to the words with a significant mistake portraying Sheikh Rabee' in a bad light and that needed to be clarified so that the people are not confused by his mistranslation. On top of that, he translated the answer Sheikh Sadlan gave on what is Irjaa' incorrectly as he said it means to have harshness whereas Sheikh Saalih Sadlan said it means the opposite being too easy and that is why they were considered to have opposed the Khawaarij since the Khawaarij were the ones who were harsh in calling Muslims disbelievers due to major sins. We ask Allaah, the All-Merciful, to shower us with His mercy and forgive us our shortcomings. Allaah knows best.
Abdulilah ibn Rabah Lahmami (25/1/1431)
Source: Salafi Talk
The scholars reply to Abu Usamah Khalifah's question against Shaikh Rabee' at Green lane mosque conference Birmingham December 2009.
First, Abu Usama says: "some of the scholars and students of knowledge have REFUTED the honourable Sheikh Rabee' Al-Madkhali (hafidhahullaah) INCLUDING YOURSELF and is this true that he held the position of Irjaa?""
Sheikh Saalih Sadlan praised Sheikh Rabee' as being one of the scholars and like other scholars he is correct in some things and mistaken in others. He said that he advised him in his house to leave off speaking about the dead especially those who have works on Tafseer and knowledge from the scholars (most probably referring to Sheikh Rabee's refutations on Sayid Qutb and his books). Sheikh Saalih Sadlan also said that Sheikh Rabee' has something of this harshness.
Then Sheikh Saalih Sadlan compares Sayid Qutb to Ibn Hajar and he said that the scholars continue to benefit from Fathul Baaree of Ibnul Hajr even though he erred. Then Abu Usama Khalifah added in the translation that Sheikh Rabee' should stop "cursing the dead people... "due to a hadeeth of the Prophet salallaahu 'alaihi wa sallam mentioning this. This addition was not mentioned by Sheikh Sadlan in the Arabic so take note. Sheikh Saalih Sadlan ended by defending Sheikh Rabee' to not have Irjaa'
This was taken straight to some of the scholars for their reply:
1. After speaking to Sheikh 'Ubayd Al-Jaabiree and Sheikh Muhammad ibn Haadi and they heard the above speech, they both said that it is wrong to compare Sayid Qutb with Ibn Hajar rahimahumAllaah. As the latter was considered to be from the scholars even if he erred so his mistakes rejected and honour kept as for Sayid Qutb then he was ignorant of the deen and has vile speech against Musa 'alaihi wa sallam and the Companions radiallaahu 'anhum.
2. Secondly, Sheikh 'Ubayd Al-Jaabiree and Sheikh Muhammad ibn Haadi said that clarifying the errors of those who err openly even from those who died is from the methodology of the pious predecessors so that the Muslims do not follow them in their open errors.
3. Thirdly, Sheikh Muhammad ibn Haadi added that this is why we should stick to the books of the Pious Predecessors so that we know their methodology in refuting the mistakes of those who err.
Imam an-Nawawi rahimahullaah brings a chapter heading "The dead who are praised with good words or who are condemned with bad words" Then he mentioned the hadeeth of Anas bin Malik who said: A funeral passed by and it was praised with good. Upon this the Messenger of Allaah salallaahu 'alaihi wa sallam said: It has become certain, it has become certain, it has become certain. And there passed another funeral and it was condemned in bad words. Upon this the Messenger of Allaah salallaahu 'alaihi wa sallam said: It has become certain, it has become certain, it has become certain. 'Umar said: May my father and mother be ransom for you!
There passed a funeral and it was praised with good terms, and you said: It has become certain, it has become certain, it has become certain. And there passed a funeral and it was condemned with bad words, and you said: It has become certain, it has become certain, it has become certain. Upon this the Messenger of Allaah salallaahu 'alaihi wa sallam said: He whom you praised with good terms, Paradise has become certain for him, and he whom you condemned with bad words, Hell has become certain for him. You are Allaah's witnesses upon the earth, you are Allaah's witnesses upon the earth, you are Allaah's witnesses upon the earth. [Hadeeth no. 949 Saheeh Muslim, Saheeh al-Bukhaaree 1367, Majmu' Fataawa, 28/371, Saheeh al-Jaami'h 5950].
Imam an-Nawawi comments straight after this hadeeth saying, "If it was said how were the Companions allowed to condemn the funeral (of the evil one) when there is a hadeeth in Saheeh Al-Bukhaaree and other than in Al-Bukhaaree which forbid cursing the dead? The answer being that the forbiddance of cursing the dead is referring to other than the hypocrite and the rest of the disbelievers, and in other than the one who openly portrays his sin and innovation (bid'ah). As for these (ones) then it is not forbidden to mention them with bad words in order to warn against their path, against following their example and against imitating their manner. And this hadeeth clearly shows that the one they condemned with bad words was known to have hypocrisy or similar to what we have mentioned, this is what is correct in answering this matter and in understanding it well along with the hadeeth which prohibits cursing (the dead) and I have clarified this in detail with proof in Kitaab Al-Adkhaar." [7/2197-1/60]
4. In Saheeh Al-Bukhaaree, Imam Al-Bukhaaree has a chapter heading - Talking about the evil ones amongst the dead [no.1394].
Ibn Hajr rahimahullaah says: "this (condemnation) could benefit the deadý and if he is sinful openly portraying his sin then there is no gheebah for him (meaning that it is not considered backbiting when refuting him and his errors)ýAnd what is most correct in this affair with regards the dead amongst the disbelievers and sinners is that it is allowed to make mention of their errors to warn against them and to turn the people away from them. The scholars have UNANIMOUSLY AGREED in the allowance of criticizing those who are deserving of criticism regarding the narrators whether they are alive or dead." [Fathul Baari -3/1393 page 330,331 Dar Kutb al-Ilmiyyah]
5. After visiting Sheikh Rabee' ibn Haadi Al-Madkhali this weekend, he added that one should clarify to the people that he does not curse the dead (as Abu Usama khalifah added) and likewise to make mention that the scholars have always refuted the errors of those who have erred. Likewise, these refutations are a mercy for the dead so that people don't follow them in their errors.
6. Sheikh Ibn 'Uthaimeen rahimahullaah was asked about Sayid Qutb and he referred the questioner to Sheikh Rabee's refutations. And he himself said "were the Pious Predecessors quiet over the people of desires and innovation? No they were not quiet. Rather, when the people were trialed with desires, the scholars spoke out clarifying the truth." [Sharh Fath Rabi al-Bariyyah bi Talkhees al-Hamawiyah tape 1 side b].
7. When some of the mistakes of Sayid Qutb were read to Sheikh 'Abdulaziz ibn Baz rahimahullaah, such as saying Musa 'alaihi wa sallam has a fiery nature and that Mu'aawiyah ibn Abi Sufyaan and "Amr ibn 'Aas radiallaahu 'anhuma used deceit, hypocrisy, lies and treachery to get political positions, Sheikh 'Abdulaziz ibn Baz rahimahullaah said that this speech was vile against Musa 'alaihi wa sallam and the Sahaba radiallaahu 'anhum hence speaking about the dead from those who erred so as not to follow their error.
8. It is also known that Sheikh 'Abdulaziz ibn Baz rahimahullaah would refer questions on personalities to Sheikh Rabee' ibn Haadi al-Madkhali to give a ruling on them.
9. Sheikh Muhammad Nasrud-Deed Al-Albaani rahimahullaah specifically at the back of Sheikh Rabee's book 'Al-'Awasim mima radadtuhu 'ala Sayid Qutb minal Qawasim' which he had in his library that: "All what you have refuted Sayid Qutb with is truth and correctý so may Allaah reward with the best of good O brother (Rabee') with regards your effort in fulfilling the obligatory clarification and showing his ignorance and deviation from Islam."
10. Sheikh Saalih al-Fawzaan said that it is oppression to compare Sayid Qutb with Ibn Hajar and Nawawi rahimahullaah for the latter were scholars clearly showing that Sheikh Saalih Sadlan was mistaken. [Ajwiba al-Mufeeda 'anilManaahij al Jadeedah]
11. Sheikh Abdulmuhsin Al'Abbad warned against the books of Sayid Qutb 9/6/1421 in a letter printed in the book "Bara-at 'Ulamaa al-Ummah min Tazkiyati Ahlil Bid'ah wal Mudama of Esaam as-Sinani p. 135."
12. From these numerous evidences above, the aforementioned scholars (Sheikh Rabee' Al-Madkhali, Sheikh 'Ubayd Al-Jaabiree and Sheikh Muhammad ibn Haadi hafidhahumAllaah) are in agreement with the other scholars mentioned and see that Sheikh Saalih Sadlan was mistaken in what he said above and likewise it was incorrect of Abu Usama Khalifah to add to the words with a significant mistake portraying Sheikh Rabee' in a bad light and that needed to be clarified so that the people are not confused by his mistranslation. On top of that, he translated the answer Sheikh Sadlan gave on what is Irjaa' incorrectly as he said it means to have harshness whereas Sheikh Saalih Sadlan said it means the opposite being too easy and that is why they were considered to have opposed the Khawaarij since the Khawaarij were the ones who were harsh in calling Muslims disbelievers due to major sins. We ask Allaah, the All-Merciful, to shower us with His mercy and forgive us our shortcomings. Allaah knows best.
Abdulilah ibn Rabah Lahmami (25/1/1431)
Source: Salafi Talk
Sunday, January 10, 2010
Hadeeth: The Kharijites Will Continue to Appear And Be Cut Off Each Time Until The Dajjaal (Anti-Christ) Appears Amongst Their Latter-Day Remnants
The Kharijites (Takfiris) Will Continue to Emerge Until the Appearance of the Dajjaal Amongst Them
Ibn Maajah brings under the heading "Chapter Concerning the Mention of the Kharijites" the hadeeth of Abdullah bin Umar that the Prophet (sallallaahu alayhi wasallam said:
And also:
This is reported by Ibn Maajah and declared Hasan by Shaykh al-Albaani in Saheeh Ibn Maajah (1/75-76, no. 144).
And in the Musnad of Imaam Ahmad there occurs in the hadeeth of Abdullaah bin Amr bin al-Aaas:
Ahmad Shakir in his tahqeeq of the Musnad declared this to be Saheeh (11/88).
There is also the hadeeth of Abdullah bin Umar in which he narrates that the Messenger (sallallaahu alayhi wasallam) said:
This hadeeth is graded Hasan by Shaykh al-Albaani in Saheeh al-Jaami' (no. 8171), and it is narrated by Ibn Majah from Ibn Umar.
The question inevitably arises:
If the Khawaarij will continue to re-emerge, then who are they today? Who are their figureheads. What are their books? If this is divinely revealed information, then surely, it is the truth, and surely, these Kharijites, their figureheads, callers, and books must be able to be identified, since the hadeeths clearly state that they will continue to be cut off each time they emerge. The answers to these questions form the basis of this website! Read and be upon baseerah!
Source: Takfiris.com
Ibn Maajah brings under the heading "Chapter Concerning the Mention of the Kharijites" the hadeeth of Abdullah bin Umar that the Prophet (sallallaahu alayhi wasallam said:
A people will emerge who recite the Qur'an but it will not go past their throats. Every time a faction of them emerges it will be cut off.
And also:
Ibn Umar said: I heard the Messenger of Allaah (sallallaahu alayhi wasallam) say, "Every time a faction of them emerges it will be cut off", more than twenty times [before saying] "until Dajjaal appears amongst them".
This is reported by Ibn Maajah and declared Hasan by Shaykh al-Albaani in Saheeh Ibn Maajah (1/75-76, no. 144).
And in the Musnad of Imaam Ahmad there occurs in the hadeeth of Abdullaah bin Amr bin al-Aaas:
I heard the Messenger of Allaah (sallallaahu alayhi wasallam) saying: "There will emerge a people from my Ummah from the East who recite the Qur'an but it does not go beyond their throats. Every time a faction amongst them emerges it will be cut off. Every time a faction amongst them emerges it will be cut off", until he said it ten times, "Every time a faction amongst them emerges it will be cut off, until the Dajjaal appears amongst their (later) remnants."
Ahmad Shakir in his tahqeeq of the Musnad declared this to be Saheeh (11/88).
There is also the hadeeth of Abdullah bin Umar in which he narrates that the Messenger (sallallaahu alayhi wasallam) said:
A group will emerge who recite the Qur'an but it does not go beyond their throats. Every time a faction amongst them emerges it will be cut off. Every time a faction amongst them emerges it will be cut off, until the Dajjaal appears amongst them.
This hadeeth is graded Hasan by Shaykh al-Albaani in Saheeh al-Jaami' (no. 8171), and it is narrated by Ibn Majah from Ibn Umar.
The question inevitably arises:
If the Khawaarij will continue to re-emerge, then who are they today? Who are their figureheads. What are their books? If this is divinely revealed information, then surely, it is the truth, and surely, these Kharijites, their figureheads, callers, and books must be able to be identified, since the hadeeths clearly state that they will continue to be cut off each time they emerge. The answers to these questions form the basis of this website! Read and be upon baseerah!
Source: Takfiris.com
Tuesday, January 5, 2010
Aadam supplicated: O Allaah, by the Haqq (right/status) of Muhammad, forgive me...?
The fabricated hadeeth implying that Aadam ('alayhi sallam) sought forgiveness from Allaah via Muhammad (sallallaahu 'alayhi wa sallam)
As regard to my question, story of aadam alai salam. People say that when Aadam alai sallam made a mistake he saw name of Mohammed (sallallaahu 'alayhi wa sallam) in sky ie some where in sky that i dont know properly) and Adam alai sallam took wasilah of same name ie Mohammed (sallallaahu 'alayhi wa sallam) to allah to forgive his mistake and Allah forgave him.
Jazaakum Allaahu khayran for clarifying the narration you were referring to. It was collected by al-Haakim in his Mustadrak (2/615), and others, by way of "Abdur-Rahmaan ibn Zayd ibn Aslam". Here is the exact wording:
Al-Haakim mistakenly called the hadeeth: saheeh! And this mistake has been the source of rebuttal ever since the book reached the people.
You may know that ath-Thahabee did a checking of al-Mustadrak, and he commented on al-Haakim's remarks about the narrations. About this narration specifically, and what al-Haakim said that it is saheeh, he said:
"RATHER IT IS FABRICATED (MAWDHOO'), 'Abdur-Rahmaan is WAAH (grossly erroneous)!"
Even al-Haakim himself had spoken against this narrator, despite his error here. He said about this narrattor: "He has narrated fabricated narrations by way of his father, and this is not hidden from anyone who knows this trade (Hadeeth) and ponders over it..." (al-Haakim's Madkhal 1/154)
Ibn Taymiyyah stated: 'Abdur-Rahmaan ibn Zayd ibn Aslam is dha'eef (weak) by way of scholarly agreement, he erred often." He then went on to list the scholars who declared him weak and/or abandoned him. (Qaa'idah Jaleelah, p182, al-Furqaan)
And about al-Haakim's error, Ibn Taymiyyah said: "This is something that the imaams of Hadeeth Sciences have rejected from him, and they have said: Verily al-Haakim declares some narrations to be saheeh, while they are fabricated lies, known to the people of knowledge of Hadeeth..." (qaa'idah jaleelah, p.183)
However you will find the people of desires, refuting the entire ummah of scholars to defend al-Haakim's mistake here, and this is one of the ways that ahlul-bid'ah are known: They base their positions on weak and fabricated narrations. This is just one clear example...
Here are some points to consider as well, regarding the meaning of the fabricated text, since fabricated narrations have signs within the text that they are indeed not from the speech of the messenger (sallallaahu 'alayhe wa sallam):
1 - "I ask you BY THE RIGHT/STATUS of Muhammad" The Prophet (sallallaahu 'alayhe wa sallam) taught us the ways to ask Allaah, and he did not teach us to ask in this manner.
2 - "had it not been for Muhammad, I would not have created you" Rather, Allaah had created Aadam, and all of his decendants, to worship Him as He has made clear in Soorah ath-Thaariyaat, what means: "And I have not created the jinn nor mankind but to worship Me."
This fabricated text would imply that Allaah created Aadam for the sake of Muhammad (sallallaahu 'alayhe wa sallam), and whatever could be understood from that.
And Allaah knows best.
Please pass this reply on, along with an encouragement to call on Allaah by the three ways mentioned in my previous reply to anyone you feel may benefit, especially those who mentioned that narration to you in the first place, may Allaah bless you and grant you success.
And please refer to these beneficial words from our scholars for further benefit on the topic of avoiding abbreviations when sending salaah and salaam on the messenger (sallallaahu 'alayhe wa sallam):
http://www.bakkah.net/articles/(sallallaahu alayhi wasallam).htm
Originally posted: http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=4609
Post Source: Troid
As regard to my question, story of aadam alai salam. People say that when Aadam alai sallam made a mistake he saw name of Mohammed (sallallaahu 'alayhi wa sallam) in sky ie some where in sky that i dont know properly) and Adam alai sallam took wasilah of same name ie Mohammed (sallallaahu 'alayhi wa sallam) to allah to forgive his mistake and Allah forgave him.
Jazaakum Allaahu khayran for clarifying the narration you were referring to. It was collected by al-Haakim in his Mustadrak (2/615), and others, by way of "Abdur-Rahmaan ibn Zayd ibn Aslam". Here is the exact wording:
"When Aadam had made his mistake, he said: O my Lord! I ask you by the right/status of Muhammad that you forgive me. He (Allaah) said: "And how did you come to know Muhammad?" He said: When you had created me with your Hand and blown into me from your Rooh, I raised my head and saw that it was written on the bases of the throne: Laa ilaaha ill-Allaah, Muhammadur-Rasool Allaah. So I knew that you would not place a name along with yours unless that was (the name of) your most beloved creation. He (Allaah) said: "You have spoken truthfully, O Aadam, and had it not been for Muhammad, I would not have created you."
Al-Haakim mistakenly called the hadeeth: saheeh! And this mistake has been the source of rebuttal ever since the book reached the people.
You may know that ath-Thahabee did a checking of al-Mustadrak, and he commented on al-Haakim's remarks about the narrations. About this narration specifically, and what al-Haakim said that it is saheeh, he said:
"RATHER IT IS FABRICATED (MAWDHOO'), 'Abdur-Rahmaan is WAAH (grossly erroneous)!"
Even al-Haakim himself had spoken against this narrator, despite his error here. He said about this narrattor: "He has narrated fabricated narrations by way of his father, and this is not hidden from anyone who knows this trade (Hadeeth) and ponders over it..." (al-Haakim's Madkhal 1/154)
Ibn Taymiyyah stated: 'Abdur-Rahmaan ibn Zayd ibn Aslam is dha'eef (weak) by way of scholarly agreement, he erred often." He then went on to list the scholars who declared him weak and/or abandoned him. (Qaa'idah Jaleelah, p182, al-Furqaan)
And about al-Haakim's error, Ibn Taymiyyah said: "This is something that the imaams of Hadeeth Sciences have rejected from him, and they have said: Verily al-Haakim declares some narrations to be saheeh, while they are fabricated lies, known to the people of knowledge of Hadeeth..." (qaa'idah jaleelah, p.183)
However you will find the people of desires, refuting the entire ummah of scholars to defend al-Haakim's mistake here, and this is one of the ways that ahlul-bid'ah are known: They base their positions on weak and fabricated narrations. This is just one clear example...
Here are some points to consider as well, regarding the meaning of the fabricated text, since fabricated narrations have signs within the text that they are indeed not from the speech of the messenger (sallallaahu 'alayhe wa sallam):
1 - "I ask you BY THE RIGHT/STATUS of Muhammad" The Prophet (sallallaahu 'alayhe wa sallam) taught us the ways to ask Allaah, and he did not teach us to ask in this manner.
2 - "had it not been for Muhammad, I would not have created you" Rather, Allaah had created Aadam, and all of his decendants, to worship Him as He has made clear in Soorah ath-Thaariyaat, what means: "And I have not created the jinn nor mankind but to worship Me."
This fabricated text would imply that Allaah created Aadam for the sake of Muhammad (sallallaahu 'alayhe wa sallam), and whatever could be understood from that.
And Allaah knows best.
Please pass this reply on, along with an encouragement to call on Allaah by the three ways mentioned in my previous reply to anyone you feel may benefit, especially those who mentioned that narration to you in the first place, may Allaah bless you and grant you success.
And please refer to these beneficial words from our scholars for further benefit on the topic of avoiding abbreviations when sending salaah and salaam on the messenger (sallallaahu 'alayhe wa sallam):
http://www.bakkah.net/articles/(sallallaahu alayhi wasallam).htm
Originally posted: http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=4609
Post Source: Troid
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