Eesaa Ibn Yoonus (rahimahullaah) said: ”We have neither seen the likes of Al-Amash in our time nor amongst the generation before us. We have never seen the wealthy and the rulers being more lowly in a gathering than a gathering of Al-Amash, even though he was in need of Dirham (i.e. money) [Hilyatul Awliyaa: 5/47-48]
It was reported from Al-Hasan Al-Basri (rahimahullaah) who said: ”Ayyoub is the leader of the youth of Basra.” [Hilyatul Awliyaa: 3/3]
When Ayyoub (rahimahullaah) used to narrate a hadeeth to Ibn Seereen (rahimahullaah), he (Ibn Seereen) would say: ”The truthful one has narrated to me.” [Hilyatul Awliyaa: 3/4]
Ibn Shawzab (rahimahullaah) said: When Ayyoub (rahimahullaah) used to be asked a question and he had nothing about it, he would say: ”Ask the people of knowledge.” [Tabaqaat Ibn Sad: 7/247]
بسم الله الرحمن الرحيم
The great effort and striving of the scholars to benefit people is an affair not hidden, rather all who accompany the scholars recognise the compassion to their students and the people as a whole, desiring that they may benefit. Examples of this compassion are found even in the smallest of statements of the great scholars, the likes of Mohammad bin abdul-Wahhab رحمه الله تعالى, for indeed the one who studies and reads his books finds how often the Shaikh makes du’a for the readers and his students with statements such as “رحمك الله” throughout his books.
One example of this desire to benefit the students is from Shaikh ‘Ubayd al-Jaabiry حفظه الله تعالى in approximately 2005 when he was teaching Kitab at-Tawhid. The lesson was a weekly affair after the ‘Isha prayer at the Shaikh’s then local masjid [approximately 10 minutes by taxi from the Haram at that time]. Typically speaking the duration of any given lesson is between 50minutes – 1 hour 15minutes, hence the Shaikh would begin in the particular chapter we had reached that week, once completing it he would move onto the next chapter too – that was not of surprise since it was completely feasible to complete 2 chapters in just over an hour.
However on several occasions, from the desire of the Shaikh to maximise the benefit of the gathering, knowing the attendees were students who would be able to burden that, he would continue and finish 3 chapters of the book in one sitting, perhaps extending the lesson to the region of 1 hour 45minutes on some occasions. No individual would have questioned the Shaikh if he concluded the lesson after 2 chapters, however from his own desire to benefit the people he continued.
An individual who is young and in the prime of his strength would not consider that an issue, however in the context of the Shaikh, a man in his older age, to sit for that period of time late after ‘Isha in one place is sufficient in of itself, however to also be consistently talking for that period of time is not an affair of great ease.
It was certainly a practical lesson regarding the well-known aspect of the importance of patience in seeking knowledge, and persistence and diligence. Indeed the desire of the scholars to benefit, educate and nurture the people is great….the question that arises is: how many have the will-power, patience and desire to take that benefit?
Regarding Abu al-Hasan al-Ma’ribee al-Ikhwani: Why Shaykh Rabee’ Was Correct and Shaykh Abdul-Muhsin al-Abbaad Was Wrong (Yet Both Are Rewarded) – Part 1
See Link:
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
A refutation of a doubt spread by the people of (religious) innovations who say: “Take the truth and leave the falsehood from the statements and the books of people of (religious) innovations!”
Sheikh Khâlid Dahwî Ad-Dufayrî refutes this doubt by saying:
“And from the means to be safe from tribulations is to keep away from the people of (religious) innovations, to be cautious of them and to warn against them. This is a salafi foundation stated by the people of knowledge and it has been indicated by the Qurân, the Sunnah and by the statements of the pious predecessors: the Companions, their successors and others.
The people of knowledge agree upon leaving people of (religious) innovations and keeping away from them and this consensus has been reported by many scholars.
They all agree upon keeping away from the people of (religious) innovations and not to read their books nor look into them, except for the one who[1] wants to refute them. As for the general people then they should not read nor listen to anything except from the people of knowledge and they should keep away from the people of desires; they listen to people of Sunnah and keep away from people of (religious) innovations and we do not utter that misguided and innovated rule which is: “Take the truth and leave the falsehood”.
There is no doubt that we have been commanded to take the truth and to leave the falsehood but we have not been commanded to seek the truth from the people of (religious) innovations and people of desires!
We take the truth from the pure sources and we take it from the place where there is neither doubt nor any (religious) innovation!
Translated by Abu Abdir-Rahmaan Mehdi Al-Maghribee with the assistance of Abul Husayn (Yusuf Mcnulty Al-Irlandee) and Abu Tasneem (Mushaf Al-Banghaalee)
Source:http://www.sahab.net/forums/index.php?showtopic=124793
[1] Trans. Note: This is for the scholars of Ahl As-Sunnah and its conditions have been explained by the scholars.
بسم الله الرحمن الرحيم
Indeed the great virtues of the scholars and their station is well-known to all who adhere to the blessed methodology of Salafiyyah and learn it; be them from the times of the early generations such as the muhaddith al-Imam al-Bukhary and the great Imam Ahmad – the one who is put forth as an example of courage and resoluteness -, or those who came later in history, the likes of the great Imam ibn Taymiyyah and his students ibn ul-Qayyim, ad-Dhahaby, ibn abdul-Hady and ibn Kathir amongst others, and recently the likes of the reviver al-Imam Mohammad bin abdul-Wahhab….until we arrive at our present generation with the likes of al-Imam ibn Baz, ibn al-Uthaymeen and al-Albany [رحمهم الله أجمعين], as well as the likes of those we are blessed with in our presence today, Shaikh al-Fawzaan, Shaikh Luhaydan, Shaikh Rabee’ bin Haady, Shaikh Zaid bin Haady, Shaikh ‘Ubayd al-Jabiry [حفظهم الله] amongst many others from the people of knowledge and virtue in our time.
Much admonition may be derived from the lives of such shining lights; in their behaviours and morals, in their dealings with the people – old and young, students of knowledge and otherwise -, in their gentleness and kindness, as well as their firmness when required.
The following series of articles will be narrations of actual events that occurred and were witnessed from our noble scholars during our years at the Islamic University of Madinah [2004 – 2010], in order that we may take lessons from their mannerisms – mannersims that eminate from a detailed understanding of the Qur’an and Sunnah.
Upon a visit to Makkah for the purpose of performing the ‘umra in approximately the year 2005, we approached the Shaikh whilst he was sitting at his usual location in al-Masjid al-Haram. We proceeded to greet the Shaikh and ask concerning his health and general well-being. The Shaikh had been sitting reciting the Qur’an prior to our arrival, however he had momentarily ceased his recitation to greet us…after a moment or two once the greetings had concluded, and perhaps a short question or two had been asked and answered, the Shaikh turned to us and said [paraphrased];
“Please excuse me, please excuse me but I need to return to the recitation of the Qur’an….I am an old man now….my days are nearing the end, the grave is close….please allow me to gather my deeds in this remaining opportunity by way of reciting the Qur’an, for indeed every letter recited is 10 rewards……”
By Allah, the softness of the voice in which he spoke and the expression upon his face, a man of the Sunnah in his 90’s “requesting” from a group of youth some 60 years younger than him permission to continue reciting the Book of Allah, it was sufficient for every individual to embrace silence and leave the Shaikh in peace to continue upon his worship….whilst at the same time contemplating our own state of affairs in our worship and our shortcomings.
So indeed, the one who wishes to contemplate will certainly find admonishment in the example of one of the slaves of Allah – the noble Shaikh Mohammad bin abdul-Wahhab al-Banna – at an age only years from a century – remaining firm upon his obedience and finding the energy and strength to perform his worship, not desiring that any moment be taken from that time.
Certainly, this is the same as the example of the Salaf us-Salih, for indeed the one who contemplates their biographies recognises the value and importance of time. This religion, is indeed, knowledge and actions.
Layth Ibn Sad (rahimahullaah) said: If I saw a man of innovation walking upon water, I (still) would not accept from him. So Shaafi’ee (rahimahullaah) said: Indeed, he (layth) has fallen short (in his statement); if I saw him (i.e. a man of innovation) walking in the air, I (still) would not accept from him. [Talbees Iblees of Ibn Jawzee: page: 20]
Hanbal (rahimahullaah) said: Muhammad Ibn Daawood Al-Haydaanee (rahimahullaah) said: I said to Sufyaan Bin Uyaynah (rahimahullaah): Indeed this one (i.e. Ibraaheem bin Abee Yahyah) speaks with the (innovated speech about Allaah’s pre-decree). So Sufyaan (rahimahullaah) said: Let the people know about his affair and ask Allaah to grant me wellbeing. [Talbees Iblees of Ibn Jawzee: page: 18]
Recueil précieux de mises en garde contre des propos fallacieux et pernicieux ou Mise en garde contre Rachid Abou Houdayfah et Nader Abou Anas
http://www.sahab.fr/recueil-precieux-de-mises-en-garde-contre-des-propos-fallacieux-et-pernicieux/
Precious compilation of warnings against fallacious and pernicious statements
A warning against Rachid Abu Hudeyfah and Nader Abu Anas
@mehdimaghribi
All praise be to Allaah, and may His salaah and Salaam be upon our Prophet Muhammad, his family and companions. To proceed:
Allaah (The Most High) said:
يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ”
”O you who believe! Avoid much suspicion, indeed some suspicions are sins’’
Reader: When one refers to the explanation of this ayah, he finds the likes of Imaam as-Saa’di (rahimahullaah) reminding us that Allaah has forbidden much evil suspicion towards the believers, because when evil suspicion settles in the heart, it may lead one to utter that which is unbefitting and impermissible.
Brother Okasha makes a claim without providing tangible evidences
He said: The Majority of what we call Salafiyyah is nothing else but Philadelphia, and that is Ainul Hizbiyyah (hizbiyyah in actuality), and you are not accepted if you are not part of it
In the lecture of brother Okasha Abdallaah titled Aqeedah Salafiyyah, he threw this above accusation at his adversaries in Philadelphia; however he provided no tangible proofs to back up his claims. He stated that the majority of what is called Salafiyyah is nothing else but Philadelphia and that is hizbiyyah in actuality, and you are not accepted if you are not part of it. He also stated that if you bring a scholar from overseas and he is not from the country that people expect, they reject him; and this Salafiyyah is a kind of hizbiyyah; and that if we do not know this scholar, they are not part of it.
Reader: Firstly: The Messenger (sallal-laahu-alayhi-wasallam) said: “The burden of proof is upon the claimant’’. Shaikh Saaleh Al-Fawzaan (hafidha-hullaah) says that if this door of making claims without proof were left open, then corruption and transgression would have appeared amongst the people, and everyone who desires something from an another person would make a claim.”
Indeed it was incumbent upon him to make a mention of those individuals, groups and organizations guilty of such hizbiyyah in Philadelphia with proofs; because he made a general statement that included everyone who ascribes him/herself to Salafiyyah in Philadelphia.
It is incumbent upon brother Okasha to provide clear proofs to make manifest the affair of those guilty of the grave crime of that Ainul hizbiyyah in Philadelphia; because there are those brothers who are well-known for their clarity upon the Manhajus Salafi.
It is incumbent upon brother Okasha to clarify and detail, as Imaam Ibnul Qayyim (rahimahullaah) stated in An-Nooniyyah that one must detail and distinguish, because unrestricted and general speech devoid of clarification and distinction has caused corruption and led the views and intellects astray in every era.
Shaikh Saaleh Al-Fawzaan (hafidha-hullaah) said that there has to be detailed explanation and the one who is not proficient in detailing (an affair) should keep quiet, because benefit is not acquired from his speech. And every time error occurs its cause is due to an absence of detailed explanation between truth and falsehood. So there has to be detailed explanation and distinction and an absence of mixing up (affairs). Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so all of it is neither deemed to be false nor truth, rather a distinction is to be made between its truth and falsehood. Therefore, all of it is neither rejected nor accepted; rather a distinction is made between truth and correctness and the falsehood and error in it. And if you are not proficient in detailing (an affair), then you should not enter into this arena. [For further details see: At-Ta’leeqaat Al-Mukhtasar Alaa Al-Qaseedah an-Nooniyyah: Vol: 1 (page: 216)]
Therefore, brother Okasha has to detail, explain and distinguish. He has to produce tangible evidences to support his claims; otherwise his general and unrestricted statements about Salafiyyah in Philadelphia will be viewed as statements that are tantamount to evil suspicion, false accusation, oppression and slander against all those brothers in Philadelphia who are well-known for their clarity upon the Manhaj—those brothers at Masjid As-Sunnah An-Nabawiyyah that have links with the Salafi Mashaa-yikh, such as the likes of Shaikh Rabee, Shaikh Zaid, Shaikh Ubaid, Shaikh Ramzaan and others—those brothers who are visited by the Salafi students and callers, such as the likes of Ustaadh Abu Khadeejah, Ustaadh Amjad Rafiq, Ustaadh Abu Idrees, Ustaadh Anwar Wright, Ustaadh Kashif Khan, Ustaadh Taalib Abdullaah and others.
Secondly: The Salafi mashaayikh who are known to have a strong connection with the Salafi Masaajid and Centres in the West do not know of any hizbiyyah from those brothers at Masjid As-Sunnah An-Nabawiyyah.
Those brothers are not known to be upon the methodology of the false claimants to salafiyyah, such as the likes of the Qutubiyyah, the Surooriyyah and the Haddaadiyyah. Likewise, they are not known to be upon the methodology of the Mubtadia such as the likes of Abul Fitan Al-Maribi, Muhammad Al-Maghraawi, Ali Halabi and others.
Those brothers are not known to cooperate with the people who are known for their erroneous views, such as the likes of Bilaal Philips, Abu Muslimah, Abu Usaamah, Shadeed Muhammad, Ali Tameemi, Zaraboozo and others.
Those brothers do not co-operate with ahlul bidah wal-ahwaa. They do not promote the innovated principles of Hasan al-banna and ikhwaan al muslimeen;
They do not uphold the false Manhaj of Muwaazanah; they do not defend Sayyid Qutb the abuser of the Sahaabah; They do not reject the Jarh Mufassar of the scholars in order to defend figureheads and personalities of bidah.
They do not endorse the false principles: “we do not disparage but we only correct mistakes’’ and “Let’s not make our differing about someone else a reason for differing amongst ourselves.’’
They do not hold onto the mistakes and wrong Ijtihaadaat of the scholars in order to maintain allegiance to a hizb or to reject evidences.
They do not bring doubts in the narrations of the trustworthy narrators; they do not make a differentiation between Aqeedah and Manhaj when the scholars pass judgements against the people of bidah.
They do not call to political parties and they do not hold the evil and false view that the salaf differed in Aqeedah.
They do not revile the scholars of ahlus Sunnah in this time and make the people flee from them; they do not defend those who call the Sahaabah ghuthaa-iyyah.
They do not rush to include the misguided sects, parties and organizations into the arena of ahlus Sunnah; they do not call to the unity of religions, democracy and elections.
Yaa Okhasha! It is incumbent upon you to give details, distinguish and clarify, otherwise your general statements about salafiyyah in Philadelphia are nothing else but statements that are tantamount to speculation, oppression, lies, slander, exaggeration and evil suspicion.
Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said:
“Speech about the people has to be with knowledge and justice, and not by way of ignorance and oppression.’’ [Minhaajus Sunnah: 4/337]
Likewise, your speech is very vague and implies the following:
(a) That all those who ascribe to salafiyyah in Philadelphia are hizbiyyoon
(b) Those who share the same methodology with those whom you have declared to be upon hizbiyyah are also hizbiyyoon.
So therefore, you should clarify who you intend by your statements so that people are not confused.
Indeed, the Messenger (sallal-laahu-alayhi-wasallam) said: “A person is upon the deen of his friend, so let each of you look at whom he befriends’’ [Al-Ibaanah: 2/439]. Therefore Yaa Okasha! Clarify whether those people visited by the salafi Mashaayikh at Masjid As-Sunnah An-Nabawiyyah are included in your statements or not!
Ibn Mas-ood (radiyallaahu-anhu) said: Indeed a person walks alongside and accompanies the one he loves and who is like him’’ [Al-Ibaanah: 2/476]. Therefore Yaa Okasha! Clarify whether those people visited by the salafi Mashaayikh at Masjid As-Sunnah An-Nabawiyyah are included in your statements or not!
Al-A’mash (rahimahullaah) said: ‘’They (salaf) did not used to ask anything more about a person after having asked about three affairs: Who he walks with, who he enters upon (i.e. visits) and who he associates with amongst the people.’’ [Al-Ibaanah: 2/478]. Therefore Yaa Okasha! Clarify whether those people visited by the salafi Mashaayikh at Masjid As-Sunnah An-Nabawiyyah are included in your statements or not!
If you do not clarify, distinguish, detail and provide tangible evidences for your statements and claims with regards to this affair, then know that your statements and claims are tantamount to slander, lies, exaggeration, fabrication, speculation, evil suspicion and defamation!
And Allaah knows best
Next topic: Brother Okasha said:
If you bring a scholar from overseas and he is not from the country that people expect they reject him, and this Salafiyyah is a kind of hizbiyyah, and that if we do not know this scholar, they are not part of it