Abdullaah Ad-Daylamee (rahimahullaah) said:
”Indeed the disappearance of the religion will firstly be (by way of the) disappearance of one Sunnah (after) another Sunnah; just as a rope loses strength (after) strength.”
[Quoted by Shaikh Jamaal Al-Fareehaan al-Haarithee in Durar al-Manthoor page: 20. The Shaikh reference this statement of Ad-Daylamee to Ad-Daarimee:97, Ib Wadaah, No:73 and Laalikaa’ee, No:127]
Question:
Our Shaykh may Allah preserve you- is it understood that the order of the prophets in the heavens (as in Hadith of the isra – see Sahih bukhari) is in accordance to their virtue over (another) ?
Answer:
No. No, this is not understood (from the Hadith). As for Ibraaheem and Moosaa this is indicated; but as for other than them, then no. For indeed Eesaa is from the ulul azam and he was in the second (heaven), whilst Idris and Yoosuf are lesser than him in virtue. This (Hadith) does not indicate a specific/strict order.
[Source: Fataawa Fil Aqeedah Wal-Manhaj]
Translated by: Abu Abdir-Razzaaq Amjad
Mu-aadh Ibn Jabal (radiyallaahu-anhu) said:
Knowledge is obligatory upon you, for indeed seeking it is worship; learning it for the sake of Allaah is a good deed; giving it freeing to its people is a seeking to get close to Allaah; teaching it to the one who does not know about it is charity; researching it is Jihaad and revising it is glorification (of Allaah).
[Quoted by: Shaikh Jamaal al-Fareehaan al-Haarithee in Ad-Durar Al-Manthoor Minal Qawl Al-Ma’thoor: page: 67. The Shaikh referenced the original source of this statement of Mu-aadh (radiyallaahu-anhu) to Ad-Daylamee No: 2237; Tazkiratus Saami: 35 and Majmoo Al-Fataawaa: 4/42]
Imaam Ahmad (rahimahullaah) said:
”I never wrote down a hadeeth except that I acted on it at least once, so that it may not be a proof against me.”
[Quoted by: Shaikh Jamaal al-Fareehaan al-Haarithee in Ad-Durar Al-Manthoor Minal Qawl Al-Ma’thoor: page: 34. The Shaikh referenced the original source of this statement of Imaam Ahmad to Adabul Imlaa Wal-Istimlaa (323), Manaaqib Ahmad (179) and other sources]
بسم الله الرحمن الرحيم
The position and status of Shaikh al-Albany رحمه الله is well recognised and known, despite the failed attempts of many to discredit the Shaikh. Regarding this rank and status Allah سبحانه و تعالى bestowed upon Shaikh Al-Albany, Shaikh Rabee’ حفظه الله تعالى stated [paraphrased], “…then when I graduated from the Masters and Phd and went to teach Post-Graduate studies at the Islamic University of Madinah, and I used to return to the books of ad-Daaraqutny and others from the early scholars like Abu Hatim for researching the affairs of hadith, and I would return to books such as “talkhees al-kabeer” and “nasb ar-raaya” from the earlier scholars relative to our current time.
I would however not return to the books of Al-Albany considering that perhaps his level would be lower than them, but I read into the book “silsilatul ahaadith ad-da’eefa” and amazingly it was as if I was reading into ibn Abi Hatim and ad-Daaraqutny and the likes of these mountains….[Al-Albany] is truly a scholar firmly grounded in the affairs of hadith and their wordings…an amazing affair…so by Allah I was shocked at how this man had reached this level of knowledge in our time and so I used to say to the students, “benefit from Shaikh Al-Albany and his authentic books…he has indeed served the Sunnah of the Prophet صلى الله عليه و سلم.”
One from amongst the countless testifications to the status of the noble Shaikh al-Albany رحمه الله تعالى. May Allah guide all those who attempt to discredit the Shaikh.
It is not said that we claim the Shaikh was preserved from ever falling into error, as we do not claim that for any of the scholars, however as Shaikh ‘Abdullah al-Bukhary stated, the individuals who make such claims need to consider carefully their own level of knowledge [i.e. lack of it] before speaking concerning the Shaikh!
[via Sahab.net]
All praise is due to Allaah and may His salaah and salaam be upon our noble Prophet Muhammad, his family and companions. To proceed:
I [Abu Mu-aawiyyah (Abdullaah al-Gambi) asked Ustaadh Abdul Waahid Abu Khadeejah (may Allaah preserve him) about the state of affairs of Abdur-Raheem McCarthy Al-Amreekee after coming across his mixing haqq with Baatil, his exaggerations and defence of the people of hizbiyyah such as the likes of Abu Muslimah and the people to be treated the same as Ahlul Bidah such as Abu Usaamah; so he (Ustaadh Abu Khadeejah) said to me: ‘’Narrate from me that I heard Shaikh Muhammad Bin Haadee (may Allaah preserve him) saying: ‘’I warn against Abdur-Raheem.’’
Next topic Inshaa-Allaah:
The false claim of Abdur Raheem that the Salafis hide the commendation (Tadeel) given to certain scholars who were imprisoned and promote the Jarh against them. Indeed, we do not know whether to cry or laugh at this nonsense. Abdur-Raheem–the deceiver– neither mentioned the names of those so called scholars nor did he give details of the Tadeel for them and the Jarh against them. Indeed, we do not expect the likes of Abdur-Raheem to be brave enough to argue his position with Ilm, proofs and evidences; rather he utilised the methods of the Hizbiyyoon (i.e. general statements that can be utilised for both haqq and baatil, and then he chose to utilise them for baatil). Inshaa-Allaah, we will discuss this in the next post and also the affair of Saeed Rageah another deceiver who exaggerates and mixes haqq with baatil.
بسم الله الرحن الرحيم
Indeed the Qur’an was sent by Allah as a guidance to creation, it is as the prophet صلى الله عليه و سلم would say in the weekly Friday sermon, “Indeed the best of speech is the Book of Allah, and the best of guidance is the guidance of the prophet صلى الله عليه و سلم and the most evil of affairs are the newly invented, and every innovation is misguidance”. Indeed Allah revealed this Book in order that the people may be removed from darkness to light, from shirk to tawheed. The Qur’an that holds no contradictions but rather all of its information is true and correct, the Qur’an along with the Sunnah that is a clarification and guidance in all affairs.
Upon this point regarding the Qur’an being a guidance for all affairs al-‘Allama ibn ul-Uthaymeen رحمه الله mentioned a story regarding a christian scholar who questioned a muslim scholar whilst in a restaurant upon the specifics pertaining to the cooking of a particular meal! The shaikh mentioned in one of his khutab that a muslim person of knowledge was sat in a restaurant and a christian approached him and stated as a challenge to him, “You say that the Qur’an is a guidance in all affairs, so where in the Qur’an does it tell you how to cook this meal?” Allah سبحانه و تعالى inspired the person of knowledge to have insight in answering the question, and so he called over the chef, once the chef arrived he asked him how to cook the particular meal he was eating, and so the chef explained the process. Thereafter the person of knowledge said to him, “This is what the Qur’an has taught us “فاسأوا أهل الذكر إن كنتم لا تعلمون“….ask the people of knowledge if you do not know. In this way he explained that the manner of discovering the process of cooking the food was indeed taught in the Qur’an!
Shaikh ibn ul-Uthaymeen رحمه الله stated, “In this noble ayat is instruction on the manner of seeking knowledge of an affair that is unkown to you, and that is that you ask the one upon knowledge in that affair”.
This was an example the Shaikh presented to illustrate the point of returning to the people of knowledge in our religious affairs, since without doubt returning to the scholars is a matter of importance, and certainly we speak of the well grounded firm scholars in knowledge the likes of Shaikh al-Fawzan, Shaikh al-Luhaidan, Shaikh Zaid bin Haady, Shaikh Rabee’, Shaikh ‘Ubayd حفظهم الله and many others in our time now and all praise is due to Allah.
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Imaam al-Asbahaanee (d.535H) – rahimahullaah – said: “The sign of Ahlus-Sunnah is that they follow the Salafus-Saalih and abandon all that is innovated and newly introduced into the Deen.” [Al-Hujjah fee Bayaanil Mahajjah 1/364]
Abu Haneefah (d. 150H) (rahimahullaah) said: “Adhere to the athar (narration) and the tareeqah (way) of the Salaf (Pious Predecessors) and beware of newly invented matters for all of it is innovation” [Reported by As-Suyootee in Sawn al Mantaq wal-Kalaam p.32]
lbn Taymiyyah (d.728H) – rahimahullaah – said: “There is no criticism for the one who proclaims the way (madhdhab) of the Salaf, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (Ittifaaq) because the way (madhdhab) of the Salaf is nothing but the Truth (Haqq).” [Majmoo al-Fataawaa 4:149]
Imaam adh-Dhahabee (d.748H) – rahimahullaah – said: “It is authentically related from ad-Daaraqutnee that he said: There is nothing more despised by me than ‘ilmul-kalaam (innovated speech and rhetorics). I say: He never entered into ‘ilmul-kalaam, nor argumentation. Rather, was a Salafee (a follower of the Salaf).”[Siyar 16/457]
As-Sam’aanee (d.562H) said in al-lnsaab (3/273): “As-Salafi: this is an ascription to the Salaf and following their ways, in that which is related from them.” lbn al-Atheer (d.630H) said in al-Lubaab fee Tahdheebul-lnsaab (2/162), commenting upon the previous saying of as-Sam’aanee: “And a group were known by this ascription.” So the meaning is: that the term Salafi, and its ascription to them, was a matter known in the time of Imaam as-Sam’aanee, or before him.
[Source: www.salafipublications.com]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Sometimes a narration may come from someone from whom it is obligatory to accept, or from whom it is obligatory to reject, or from whom it is necessary to withhold from (until further clarification). And how foolish it would be, that that which is from the truth which the Seal of the Prophets conveyed from His Lord, the Mighty and Majestic and that which is from the falsehood that Allaah and His Messenger are free of, should be known by other than knowing the conditions of the narrators.
It is likewise for the various historical occurrences. In fact the need for knowing the condition of those who narrate them is even more severe, due to the prevalent neglect in the narration of such events and occurrences.
(And this is) in addition to the fact that being acquainted with condition of men is itself one of most important branches of history. So when it is necessary to be acquainted with the condition and state of the narrators, it is also necessary to make this known, so that everyone who knows the condition of a narrator should inform (others) about his condition, so that the people may know of it.
And this Ummah has (indeed) acted upon this obligation in the desired manner.
[Source: Ahimmiyatu Ilm ur-Rijal (translated Abu Iyaad Amjad Rafiq: for further details see: www.salafipublications.com article id: SLF020003]
Ibnul Mubaarak (rahimahullaah) said: There is no harm in Al-Mu-allaa Ibn Hilaal (rahimahullaah) as long as he does not narrate hadeeth. So a man from the soofiyyah said to him: O father of Abdur-Rahmaan! You backbite the righteous people? So he (Ibnul Mubaarak) became angry and said: Shut up, if we do not clarify the truth, then who will clarify it
He (rahimahullaah) said:
”Whoever is stingy with knowledge is put to trial with three: [1]Either with death, so his knowledge goes away; [2]Or forgetfulness; [3]Or put to trial by the ruler.
[Chapter: A mention of those who followed the followers of the companions: Source: Seeratus Salaf As-Saaleh by: Imaam Ismaaeel Bin Muhammad Bin Fadl Al-Asbahaanee (535AH)]