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Reflections from some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali [16 of 80]

Written by Abdullah Jallow on . Posted in Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

Indeed everyone and even the fish in the sea seek forgiveness for the scholar because he benefits the people. Even the fish in the sea benefits from him. He clarifies (distinguishes) between the lawful animals (that can be eaten) and (that which is) haraam, the manner to utilise a riding beast and how to deal with this animal, and how to slaughter an animal properly, thus, love is placed in the souls of everyone – in the heavens and the earth – who is beloved to Allah, so they seek forgiveness for the scholar. You are a Miskeen (i.e. one in complete need of Allah, weak, deficient etc) and Allah (favoured) you with these hosts (i.e. the righteous inhabitants of the heavens and the earth) who supplicate for you and seek forgiveness for you, and the angels humble themselves to you. So, after knowing this, you should increase in humility, love of Allah and eagerness for knowledge.

An Excerpt from “Marhaban Yaa Taalibal Ilm” page 253

Journey of gaining knowledge – By Al-Allamah Rabee and Imam Muhammad Ibn Salih Al-Uthaymin

Written by Abdullah Jallow on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Pearls of Wisdom, Purification of The Soul, Seeking Knowledge, Worship - 'Ibaadah'.

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

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

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

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

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

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

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

Then we study all the Sunan. We look into the books of Fiqh, the books of Tafsir, the books of Hadeeth-all of them are beneficial; but (one gives) specific concentration to these affairs [i.e. the creed and methodology], especially in these times because many deviations are (seen from) the people of innovated thought and politics- the Soofiyyah, the Rawaafid and other than them. These innovations, deviations and trials cannot be confronted except through knowledge that is acquired properly from the book of Allah, the Sunnah of Messenger of Allaah and the understanding of the Salaf. I ask Allaah to grant us and you understanding of His Religion and “Whoever Allaah wishes good for, He gives him understanding of the religion.’ [end of quote] [An Excerpt from ‘Fataawaa Al-Mar’atil Muslimah Page: 71-72]

Imaam Muhammad Ibn Salih Al-Uthaymeen [may Allah have mercy upon him] stated in Sharh Hilyati Taalibil Ilm- [see page 77 onwards, under the section: كيفية الطلب والتلقي]– that a person should learn the Usool and establish his knowledge on sound Usool- the Qur’aan and the Sunnah etc. A person should not approach knowledge, whilst intending to acquire everything at once because that is not possible; rather one should acquire knowledge little by little. Likewise, one should not rely solely on books and his personal efforts, rather one should have a reliable Shaikh- one who is reliable in his understanding and is trustworthy- because the Shaikh who teaches you has already studied, taught, revised and understood. The Shaikh also mentioned that students have different abilities and some may be able to study more advanced books -under a Shaikh- than others. Likewise, the path followed in the path of seeking knowledge under the scholars vary depending where a person is residing and the method adopted by the scholars of that country.

[a] Aqeedah: Thalaathatul Usool, Qawaa’idul Arba’ah, Kash Ash-Shubuhaat, Kitaab At-Tawheed. Tawheed Al-Asmaa Was-Sifaat: Aqeedah Al-Waasitiyyah, then Al-Hamawiyyah and then At-Tadmuriyyah.

[b] Arabic Grammar: Al-Aajurroomiyyah, then Mulhatul I’raab’ by Al-Haraaree, then Qatr An-Nadaa’ by Ibn Hishaam and then Alfiya’ by Ibn Maalik with the explanation of Ibn Aqeel.

[c] Hadeeth: Arba’een of Imaam An-Nawawi, then Umdatul Ahkaam and then Buloogh Al-Maraam. Shaikh Uthaymeen [rahimahullaah] said he prefers that one limits himself [or herself] to Buloogh al Maraam because Umdatul Ahkaam enters Buloogh al Maraam-the majority of the ahaadeeth in Umdatul Ahkaam can be found in Buloogh Al-Maraam. If one is not able to memorise Buloogh al-Maraam, he [or she] has Umdatul Ahkaam because it is short and most of its ahaadeeth are found in Bukhaari and Muslim, so one is not burdened with checking their authenticity. Then one moves to Al-Muntaqaa’ by Ibn Taymiyyah, which is much bigger than Buloogh al-Maraam but weaker in its grading of the ahaadeeth found in it. Then one moves to the Ummahaat As-Sitta [Al-Bukhaari, Muslim, Abu Daawud, At-Tirmidhee, An-Nasaa’ee and Ibn Maajah].

[d] Mustalah: Nukhbatul Fikr and then Al-Fiyyah’ by Al-Iraaqee

[e] Fiqh: Aadaabul Mashee ilas Salaah’ by Shaikhul Islaam Muhammad Ibn Abdil Wahhaab [rahimahullaah], then Zaad Al-Mustaqni or Umdatul Fiqh, then Al-Muqni to study the difference of opinions in the madhaahib and further higher studies of this subject matter in Al-Mughnee. Order: Al-Umdah, then Al-Muqnee, then Al-Kaafee and then Al-Mughnee.

[f] Usool Al-Fiqh: Al-Waraqaat and then Rawdah An-Naadhir. But Shaikh Uthaymeen [rahmahullaah] said that there are other good and concise books on Usool al-Fiqh that can suffice a person.

[g] Tafseer: Ibn Katheer

[h] Usool At-Tafseer: Al-Muqaddimah’ by Shaikhul Islaam Ibn Taymiyyah

[i] Seerah: Mukhtasar Seerah An-Nabiy’ by Shaikhul Islaam Muhammad Ibn Abdil Wahhaab [rahimahullaah]. The source of this work is based on Ibn Hishaam’s work and Ibn Qayyim’s Zaadul Ma’aad. Zaadul Ma’aad -in particular- contains Fiqh in relation to the Seerah, in Tawheed and the deeds [acts of worship, dealings, manners, etiquetes etc] of the Prophet (sallal-laahu-alayhi-wasallam)]. [End quote]

What Some of The Students and Beginners Have Stated Regarding Their Studies

We asked some of those brothers, who are on Shaikh Khalid’s online course and whose level in the Arabic language enables them to understand the teacher as well as the text they are studying (someone who has finished Madeenah books 2 and 3), so they mentioned the following subject matters: Qur’aan memorisation, Qawaa’id Al-Arba’ah, Usool Ath-Thalaatha, Usool As-Sitta, Fiqh Muyassar, Seerah, Manhajul Anbiyaa and Mudhakkarah Al-Hadeeth An-Nabawiyyah Fil Aqeedah Wal-Itti’baa (by Allaamah Rabee Bin Bin Haadi) etc Shaikh Khaalid [may Allaah protect him] studied under Al-Allaamah Rabee [may Allaah protect him] for over 20 years, and this is the likes of that which he has set up for those on his course. Alhamdulil laah, we know some of youth have made good progress – may Allaah bless them and their parents Aameen.

Ustaadh Abu Humaid Saalim [may Allaah preserve him] stated: I heard our Shaykhs Abdullah Al-Ghudayan, Salih Al-Luhaydan and Salih Al-Fawzan and others all being asked similar questions – about what to focus on as it relates to various sciences and in particular for the beginner – does he focus on Quran first, Arabic, Aqeedah or Fiqh etc – and all had a uniformed answer: a person is to learn the fundamentals of the religion first, tawheed, aqeedah and manhaj – if he is to able to do all at same time – meaning give each science an equal amount of time – no problem – but if not, and a person has limited time/ability – then he must learn that which keeps him upright in his religion and aids him to fulfil the fundamental obligations of the religion – so he has to learn Tawheed/the pillars of Eemaan/the general beliefs of the people of Sunnah in creed – as well as after learning the meaning of the Shahaadah (which would come into the aqeedah anyway) and what it necessitates, he would also need to learn the rulings of the prayer hand in hand with his ongoing study of the Aqeedah, because that us binding upon him immediately and from the greatest of obligation upon him. Thus learning Arabic and Quran and focusing on them so much that a person neglects the above matters, is incorrect and out of place. A person can be proficient in Arabic, even born with an Arabic tongue, haafidh of Quran, yet misguided in creed and methodology. On other hand, you have a person who has zero Arabic and little Quran, yet guided and upright in Aqeedah and manhaj. So, arabic and the mere memorisation of Quran do not prevent a person from being misguided but it is the acquiring of the fundamentals, be that via English or any other language that give the person the tools to deal with doubts and fitan. Without doubt learning the other sciences should not be done at the expense of these fundamental usool. Allāh preserve our 1st teacher and our Shaykh Abū Iyyād, truly a blessing for us here in the UK and West in general. Many students have graduated and sat with numerous scholars over many years yet haven’t benefitted the English speaking Salafi communities in the West in the way he has and continues to. This is the Fadl of our Lord, He gives it to whosoever He pleases. May Allāh grant him a long life upon His Obedience and preserve him upon the Sunnah and protect him from the haters.

Shaikh Abdul Wahid Abu Khadeejah [may Allaah preserve him] said: To solidify your foundations upon Salafiyyah from day one, begin your journey with the well-known books of Aqeedah and Manhaj. Start reading and studying the following: The three fundamental principles- explanations of Al-Allaamah Ubayd Al-Jaabiri, Al-Allaamah Al-Fawzan or Imaam Muhammad Ibn Saaleh Al-Uthaymeen, alongside this, the explanation of the Creed (Sharhus Sunnah) of Imaam Al-Barbahari with explanation of Al-Allaamah Saaleh Al-Fawzaan or Al-Allaamah Rabee. Kitaab at-Tawheed: Explanation by Al-Allaamah Ahmad An-Najmi or Al-Allaamah Saaleh Al-Fawzaan, alongside this: The Foundations of the Sunnah (Usulus Sunnah)- explanation of Al-Allaamah Ahmad An-Najmi or Al-Allaamah Rabee Bin Haadi. Aqeedah Al-Wasitiyyah- explanation by Imaam Muhammad Ibn Saaleh Al-Uthaymeen, alongside this to strengthen your methodology regarding the call of the Prophets, Manhaj Al-Anbiya Fid Dawah ilallaah (The Methodology of The Prophets in Calling to Allaah) by Al-Allaamah Rabee Al-Madkhali (introduction by Al-Allamah Saleeh Al-Fawzaan). The audio explanations of these books taught by the scholars, students of knowledge and Shaikhs are available at salafisounds.com for free download. Alongside this, you should not neglect the Book of Allaah; read it, memorise it and understand it with a reliable Tafsir such as Ibn kathir, As-Sadi, and Ibn Uthaumeen. Also study the books of Fiqh (from a hdith perspective) such as Buloogh Al-Maraam of Ibn Hajr and Umdatul Ahkaam etc [End of quote from this booklet pages 7-8: https://abukhadeejah.com/advice-to-those-who-have-turned-to-the-way-of-the-salafand-a-weapon-in-the-hands-of-the-salafi-against-those-who-throw-doubts-at-his-methodology/

One Should Not Be Disheartened

The questioner [may Allaah bless him] said to Al-Allamah Salih Aala Ash-Shaikh [may Allah preserve him]: “I have been seeking knowledge for a number of years, but despite this, neither have I consolidated the knowledge-based information (sought after) nor am I aware of the benefit (acquired from that). What do you advise me? May Allaah reward you”.

The Shaikh replied: Do not say that you are not aware of a benefit because a student of knowledge is (considered to be engaged) in worship. The aim behind seeking knowledge is that the person receives Allah’s [The Mighty and Majestic] Pleasure.

You all know about the man who went away to repent, so the angel of death came to him (i.e. took his soul); then the angels of mercy and the angels of punishment disputed about his affair- angels of mercy said, “He came along being repentant and remorseful in his heart in the presence of Allah” but the angels of punishment said, “He has done no good at all”. Then another angel came in the form of a human being in order to decide between them and said, “Measure between the two lands” (i.e. to find out which of them he was closer to). They measured it and found him nearer to the land where he intended to go (i.e. the land of the pious people), so the angels of mercy took him. This repentant man was forgiven because his steps (towards repentance) were recorded for him; therefore the steps of a student of knowledge towards knowledge are an act of worship similar to the steps of the repentant migrator towards the land of goodness. Seeking knowledge is better for you than supererogatory prayer or some of the supererogatory acts of worship; therefore there has to be a truthful intention (behind it). Then the benefit will (be acquired) bit by bit. And the aim is not to become a scholar or a student of knowledge initially; rather the aim behind your seeking knowledge is to remove ignorance from yourself-worshiping Allah [The Mighty and Majestic] with correct acts of worship and that your Aqeedah is sound, become submissive to Allah, safeguarded from doubtful affairs that are made to resemble the truth and from seeking fame. Allah (The Most High) said:

يَوۡمَ لَا يَنفَعُ مَالٌ۬ وَلَا بَنُونَ
إِلَّا مَنۡ أَتَى ٱللَّهَ بِقَلۡبٍ۬ سَلِيمٍ۬

The Day whereon neither wealth nor sons will avail; except him who brings to Allah a clean heart [clean from Shirk (polytheism) and Nifaq (hypocrisy)].

Allah (The Mighty and Exalted) said: [إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ إِنَّا لَا نُضِيعُ أَجۡرَ مَنۡ أَحۡسَنَ عَمَلاً – Verily! As for those who believe and do righteous deeds, certainly! We shall not suffer to be lost the reward of anyone who does his (righteous) deeds in the most perfect manner].

If you never benefited except yourself and your family, then there is great good in this.[الوصايا الجليّة للاستفادة من الدروس العلميّة للشيخ العلامة صالح آل الشيخ- Question 3. Page 24-25]

Finally, we remind ourselves of an important advice by Al-Allamah Rabee Bin Hadi [may Allah preserve him] when he stated as follows: When you embark on the path towards seeking knowledge- seeking (sound) understanding of it and acting upon it, this indeed is one of the signs that Allah wishes good for you. Therefore, receive glad tidings, have good thoughts about Allah and be sincere to Allah [The Blessed and Exalted] in your statements, deeds and knowledge. Neither be deceived (by yourself) – we seek Allah’s Refuge from self-deception – nor feel safe from Allah’s plan. [فَلَا يَأۡمَنُ مَڪۡرَ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡخَـٰسِرُونَ – None feels secure from the Plan of Allah except the people who are the losers]. [ Surah Al-A’raaf. Aayah 99]

A believer always fears that his situation will change. It has been reported from Aa’isha and Anas [may Allah pleased with them] that the Messenger [peace and blessings of Allah be upon him] often (supplicated), “يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ – O turner of the hearts (Allah)! Keep my heart firm upon your religion”. I [i.e. Aa’isha or Anas] asked, “O Allah’s Messenger! We believe in you and what has been revealed to you, so do you fear for us?” He said, “Yes, indeed the hearts are between two fingers among the fingers of Allah and He turns them how He pleases”. By Allah! This is (true) understanding – that a person does not feel safe about himself, for indeed Satan flows through the human being like blood. (a) Therefore, a person should guard his heart, intellect and deeds ardently more than the (manner in which) he guards his wealth and honour. Whoever is given authority to look after his own affairs, it is obligated on him to guard his heart before everything else.

[رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ – Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower]. [ Surah Aal Imraan’ Aayah 8] [An Excerpt from Marhaban Yaa Taalibal Ilm’ pages 75-76]

I warn my brothers against the Fitan (trials, temptations) and that they turn to Allah (for help) to keep them steadfast upon the Religion. They should supplicate a lot (just as Allaah taught the believers that they say),[رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ – Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower]. [Surah Aal Imran’ Aayah 8]

They should make this tremendous supplication often and the supplication which Allah’s Messenger used to make often. Anas said that Allah’s Messenger used to say a lot, “O Turner of the hearts, keep my heart firm upon your religion”. So the companions said, “O Allah’s Messenger! Do you fear for us?” He said, “Yes, indeed the hearts are between two fingers from the fingers of Allah, and He turns them however He wills”.

Therefore, the believer does not feel secure from Allah’s plan. [فَلَا يَأۡمَنُ مَڪۡرَ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡخَـٰسِرُونَ – None feels secure from the Plan of Allah except the people who are the losers]. [Surah Al-A’raaf, Aayah 99]

The believer always fears Allah – fears that Allah may not accept his deeds and he is not deceived by hope [i.e. hoping whilst not striving sincerely]. The spending carried out in the path of Allah and the strenuous effort made through acts of obedience to Allah is nothing in the eyes of the truthful believer, for they are not equal to the smallest blessing amongst the (uncountable) blessings of Allah. Allah’s Messenger said, “Glorified be You (O Allah) and free are You from all imperfections! I cannot fully praise you, for you are as you have praised yourself”. [Saheeh Muslim 486]

This was Muhammad [peace and blessings of Allah be upon him] – the one whose past and future sins were forgiven, but he feared Allah the most. He said, “I swear by Allah that I am the most fearful of Allah and the most conscious of Him than you”. He used to stand for so long that his feet became swollen. Aishah said, “O Allah’s Messenger! Why are you doing this when Allah has forgiven your past and future sins?” He said, “Should I not be a thankful slave?” [An Excerpt from Marhaban Yaa Taalibal Ilm. Pages 204-205]

—————————————————

Footnote a: The Jawaami [i.e. First category: Those books that gather different types of narrations on the subject matter of creed, rulings, affairs of the heart, manners of eating and drinking, travel, residence, subject matter of tafseer, history, affairs of trials and tribulations, signs of the hour, virtues of the companions etc]. Some Imaams who compiled these works and their titles include: Saheeh Al-Bukhaari; Saheeh Muslim; Al-Muwatta; Musnad Ahmad; Sunan An-Nasaa’ee; Sunan Abu Daawud; Sunan At-tirmidhee; Sunan Ibn Maajah; Sunan Ad-Daarimi; Saheeh Ibn Khuzaymah; Saheeh Ibn Hibbaan]; [Second category: Those are books whose authors intended to gather a large number of Prophetic Ahaadeeth, or gather Ahaadeeth of specific books, or gather different Ahaadeeth in a specific subject matter, such as ‘Jaami-ul Ahaadeeth of As-Suyooti; Jaami-ul usool Fee Ahaadeeth Ar-Rasool of Ibnul Atheer; Silsilah As-Saheehah of Albaanee; Sharh Mushkilah Al-Aathaar of Tahaawi; Al-Musnad Al-Jaami of Nawawi; Nailul Awtaar of Shawkaanee etc

NB: All these books mentioned by Al-Allamah Rabee Bin Hadee [may Allah preserve him] are to be studied under the scholars and students, and not merely reading and deriving one’s own understanding from them.

Who saw the shooting star last night?

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Seeking Knowledge, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Husayn Bin Abdir Rahmaan narrated: I was with Sa’eed Bin Jubair when he said, “Who amongst you saw a shooting star last night?” I said, “I did”. Then I said, “I was not in prayer, but was stung by a scorpion”. He said, “Then what did you do?” I said, “I performed Ruqyah…” [1]

Question: Why did Husayn Bin Abdir Rahman mention that he was not in prayer after informing Sa’eed Bin Jubayr that he saw the shooting star last night?!

Answer:

Imam Sa’di, may Allah have mercy upon him, said, “This is because the pious predecessors were far removed from praising a person for something he does not possess”. [2]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: He (Husayn) made this statement to prevent people from thinking that he was engaged in prayer, and thus he is praised for what he did not do. This is the opposite of what some people do, as they rejoice when others think they were praying. This behaviour reflects a deficiency in one’s Tawhid. Husayn’s statement is viewed as showing off, but rather as a virtuous deed. It is not comparable to someone who avoids acts of obedience due to the fear of showing off, as Shaytan manipulates them and convinces them to abandon good deeds due to fear of showing off. Instead, one should perform acts of obedience, but nothing should be in your heart that you desire to be seen by people. [3]

Al-Allamah Salih Aala Ash-Shaykh, may Allah preserve him, said, “He (Husayn) uttered these words due to his fear that those who were present may assume that he saw the shooting star during his prayer. Thus, he disclaimed any association with it. This highlights the virtue of pious predecessors, their eagerness for sincerity, distance from ostentation, and adorning oneself with something not possessed”. [4]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said: O my brothers! Sincerity is a mighty affair. It is obligated to a Muslim to protect it and self-reflect at all times. One of the pious predecessors: “I used to think that the hadith required an intention [i.e. sincerity when seeking hadith in general], but then I realised that every hadith requires an intention.” So, when you convey or speak, do you desire praise from the people or do you desire the Face of Allah? Do you desire that it is said, “He is a scholar, intelligent, a jurist”, or do you seek the pleasure of Allah and fulfill the duty you bear? [5]

Read: https://abukhadeejah.com/chapter-36-concerning-riya-showing-off-ones-good-deeds-kitab-at-tawheed-ibn-abdul-wahhab/

[1] Saheeh Muslim 220
[2] An Excerpt from “Al-Qawlus Sadeed Sharh Kitaab At-Tawheed”. page 77
[3] An Excerpt from “Al-Qawlul Mufeed Alaa Kitaab At-Tawheed”. 1/97
[4] An Excerpt from “Sharh Fat-hul Majeed Li-Sharh Kitaab At-Tawheed”. 1/162
[5] An Excerpt from “Marhaban Yaa Taalibal Ilm” pages 53-55

Reflections from some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali [15 of 80]

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Scholars of Islam, Seeking Knowledge, Shirk, Worship - 'Ibaadah'.

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

Ibn Abbas and Aa’isha, may Allah be pleased with them, stated: When the last moment of the life of Allah’s Messenger, peace and blessings of Allah be upon him, approached, he started putting his Khameesah (a woollen blanket) on his face and when he felt hot and short of breath he took it off his face and said, “May Allah curse the Yahud and Nasaaraa because they built the places of worship at the graves of their Prophets”. (The Prophet was warning against what those people had done).

They (i.e. companions) understood that the Messenger was issuing a warning message. Aa’isha and Ibn Abbas said, “He (the Prophet) was cautioning against what those people had done.” Therefore, given that the Yahud and Nasaaraa were cursed and incurred Allah’s intense wrath, (as indicated by the statement), “Allah’s severe wrath is upon a people who take the graves of their Prophets as places of worship,” despite their love for the Prophets and their construction of places of worship on their graves; so, what about those who defile (the purity) of the greatest religion (Islam) through acts of shirk, akin to the actions of the Yahud?! Therefore, it follows that Allah’s curse and intense wrath currently applies to them (those who engage in grave worship) when they adopt the graves of others as places of worship. When it is the case that Allah disapproved of the actions of the Yahud, who revered the Prophets and erected places of worship over their graves, how can this act be accepted from those who build places of worship over the graves of those who (hold a status) inferior to that of the Prophets?!

O brothers! This is a deviation from the meaning of [لا إله إلا الله – There is no deity worthy of worship except Allah. Therefore, we appeal to the students of knowledge and the callers to Islam not to betray this Ummah, and not to conceal this clarification and guidance that was revealed by Allah to Muhammad, peace and blessings of Allah be upon him- the explanation of Tawhid, the distinction between Tawhid and Shirk because if we lose this knowledge, all the other sciences will have no value. [An Excerpt from “Marhaban Yaa Taalibal Ilm”. 110-111]

white window curtain during daytime

The Struggle of a Lifetime -[How to Attain Sincerity While In Pursuit of Knowledge]

Written by Abdullah Jallow on . Posted in Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge.

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

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: If one says: “Through what can sincerity in seeking knowledge be (attained)?” We say that sincerity in seeking knowledge can be (attained) by making an intention for the following:

The fulfilment of Allah’s command because Allah, The Most High, commanded it. Allah says: [فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ- So know (O Muhammad) that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask forgiveness for your sin].[Surah Muhammad Ayah 19]

Allah, Glorified and Exalted be He, strongly urged (a person) towards acquiring knowledge, and strongly urging towards something necessitates having love for it, being pleased with it, and commanding it.

To preserve Allah’s Shariah because preserving Allah’s Shariah can be done by way of learning, memorisation, and writing.

To protect and defend the Shariah because had it not been for the scholars no one would have protected or defended the Shariah. Due to this, we find the likes of Shaikh Al-Islam Ibn Taymiyyahand others among the people of knowledge, may Allah have mercy upon them, repelling Ahlul Bidah and clarifying the falsity of their Bidah. We see that they attained a lot of good.

To follow Muhammad’s, peace and blessings of Allah be upon him, Shariah because it is not possible for you to follow his Shariah until you learn about it.

An Excerpt from “Sharh Hilyah Taalib Al’Ilm”. pages 16- 17

Utter good speech and feed the people

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

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

“Feed (people) and speak in a good manner”.

Al-Allamah zaid Bin Hadi al-Mad’khali, may Allah have mercy upon him, said:

The first matter is to provide food. This encompasses that which a person gives his family, which is regarded as a mandatory expenditure, and for which an individual receives reward. Then, others beyond the immediate family, including relatives, neighbours, companions, and those similar to them. An individual is rewarded for every endeavor undertaken in this regard.

The second matter pertains to good speech. This primarily involves teaching people and disseminating knowledge for the sake of Allah in an appropriate manner, (characterized by) truthfulness and sincerity. Additionally, giving sincere counsel—rooted in Shariah—to all those whom the Prophet, peace and blessings of Allah be upon him, instructed us to advise sincerely. This includes advice to adhere to the Book of Allah and the Sunnah of the Messenger, as well as offering sincere advice to both rulers and the general populace under their governance. [a]

Furthermore, enjoining good and forbidding evil constitutes an aspect of good speech, abundant remembrance of Allah through various (forms of authentic and legislated invocations and supplications). The pinnacle of this matter, and the most truthful speech —without exception—is the speech of Allah (the Qur’an), as well as other (legislated methods) of remembering Allah are encompassed within the righteous deeds that Allah has lauded and encouraged His servants to undertake. Allah stated:

 ٱلۡمَالُ وَٱلۡبَنُونَ زِينَةُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَٱلۡبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ خَيۡرٌ عِندَ رَبِّكَ ثَوَابً۬ا وَخَيۡرٌ أَمَلاً۬

Wealth and children are the adornment of the life of this world. But the good righteous deeds that last, are better with your Lord for rewards and better in respect of hope. [Surah Al-Kahf. Aayah 46] [1]

Hani, may Allah be pleased with him, said that when he came to Allah’s Messenger, peace and blessings of Allah be upon him, he said, “O Allah’s Messenger! What will necessitate entry into paradise?” He said, “Adhere to good speech and give food (to others)”.

Al-Allamah Zaid Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:

This hadith contains evidence that it is obligated to the one who lacks knowledge about a particular matter to seek knowledge regarding it, and that it is a duty to provide answers to the one who inquires, so that he becomes acquainted with Shariah knowledge, act and attain significant good in both this life and the Hereafter.

The scholars who adhere to the Qur’an, the Sunnah, and the path of the righteous predecessors of this Ummah are the heirs of the Messenger’s (knowledge), peace and blessings of Allah be upon him. It is obligated to them to be ready to address inquiries posed to them, and it obligated to those who ask questions to inquire about matters that they find challenging to comprehend concerning their religious matters, especially important deeds, such as Tawhid and its types, the implementation of Tawhid and its implications, as well as shirk, its types, and its dire consequences. This is what it should be for the the one who has reached the age of accountability to ask a scholar regarding issues pertaining to his religious affairs, which is the very purpose for which Allah created him, enabling him to gain understanding and act.

The question posed to the Prophet by this traveler, who journeyed from a distant location to seek knowledge on a significant issue, pertained to the requirements for entering paradise. Generally, the prerequisites for entry into paradise include the performance of various acts of obedience, such as fulfilling obligatory duties, striving to draw nearer to Allah through recommended acts of worship, and refraining from sinful actions out of a fear of Allah’s punishment. The Prophet, peace and blessings of Allah be upon him, used to address the questioners with different responses, each person given a response that was appropriate to their circumstances.

When this man inquired about that which would lead to entry into paradise, the Prophet directed him towards two noble deeds. The first is the practice of good speech, which encompasses all statements that are obligatory and recommended. The second deed is the act of providing food to others—both to those known to you and to those who are strangers, among the righteous members of the Ummah, regardless of their proximity. This is because the one who is blessed to engage in good speech and offer food will find that Allah guides him to fulfil other obligations and recommendations, as well as in refraining from prohibited and disliked actions. This serves as evidence that one should choose good speech that is pleasing to Allah and that brings about reward. Furthermore, this hadith underscores the importance of treating others kindly in various manners and at different levels, depending on the circumstances of the people. [2] [End of quotes]

We ask Allah: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well].

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Ref a: Manners of Advising The Rulers:

http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ16&articleID=MNJ160003&articlePages=1

[1] at-Taleeqaat al-Maleehah Alaa Silsilah Al-Ahadith As-Sahihah 1/321

[2] at-Taleeqaat al-Maleehah Alaa Silsilah Al-Ahadith As-Saheehah. 1/147-147

A Preposterous Assertion

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

Brief response to a preposterous assertion of a Journalist: “Saudi Arabia, The Birth Place of Islam and Site of Its Two Holiest Shrines!!!”

The Kabah is Not a Shrine

Why is it called Kabah? Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said that it is called Kabah because of its squared shape. Every building that is squared in shape and has four pillars is called kabah. [1] It is called Baytul Ateeq because it is very ancient, the best Masjid without exception. Freed from being captured by tyrants [2], (i.e. except during the end of time when it will be demolished by Dhul Suwayqatayn). It is called Masjid Al-Haraam [i.e. the sacred Masjid (3)] and a Masjid is where none is to be invoked or prayed to besides Allah. [4]

The late Mufti of Saudi Arabia Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, said: Shrines are graves and the Prophetic tradition regarding this affair is that graves are to be raised a hand span from the ground, so that they are recognised as graves and not degraded. This is why in the hadith of Sa’d Bin Abee Waqqas, may Allah be pleased with him, it is reported that the grave of the Prophet, peace and blessings of Allah be upon him, was raised a hand span and Sa’d also gave orders that the same should be done to his grave. As for building over them, taking them as Masaajid (mosques, places of worship) and building domes, this is not permissible. According to the people of knowledge, this is evil, innovation in religion and one of the means to Shirk. Due to this the Prophet, peace and blessings of Allah be upon him, stated in an authentic hadith: “The curse of Allah is upon the Jews and Christians [i.e. those Jews who deviated from the message of Prophet Musa and those Christians who deviated from the message of the Messiah and disbelieved in Muhammad], for they took the graves of their Prophets as places of worship”. In a hadith in Sahih Muslim, the Prophet forbade that graves should be plastered (made into permanent structures), used as sitting places and building over them. Therefore, it is not permissible to build over graves – neither mosques nor domes, nor other than them, and also they are not to be plastered because this is one of the means to Shirk – one of the means because it becomes exalted, invoked besides Allah and help sought from it, thus shirk occurs. Building over graves- placing domes, mosques and lamps over them are from the means to Shirk, and this is why the Prophet warned against it and cursed those who do so. [5]

Where Was The Grave of The Prophet, peace and blessings of Allah be upon him,?

Aa’isha, may Allah be pleaded with her, said: Allah’s Messenger, peace and blessings of Allah be upon him, said, “May Allah curse the Jews and Christians, for they took the graves of their Prophets as places of worship”. Then Aa’isha said, “Had that not been the case, his grave would be in an open place, but he feared that it would be taken as a place of worship”.[Al-Bukhari 1330]

After quoting this hadith, Imam Muhammad Naasiruddeen Al-Albaanee, may Allah have mercy upon him, stated in [تحذير الساجد من اتخاذ القبور مساجد – pages 14-15]: “The statement of Aa’isha, may Allah be pleased with her, clearly shows the reason why the Prophet, peace and blessings of Allah be upon him, was buried in his bedroom and that was to prevent the one who would build a Masjid over him. It not permissible to use this as evidence to bury others in a house and what supports this is that it is in opposition to the foundational Islamic practice because the Sunnah (legislates) that the deceased are buried in the graveyards. This is why Ibn Urwah, may Allah have mercy upon him, stated in Al-Kawaakib Ad-Daraaree, “To be buried in the graveyards of the Muslims was more pleasing to Abu Abdillaah – meaning Al-Imam Ahmad – than being buried in the houses because it poses lesser harm to those who are alive with regards to worshiping images [i.e. keep people away from worshipping the deceased], more resemblant to a place of the afterlife, (urges) for more supplication for the person and seeking forgiveness for him. The companions, the Tabi’in and those after them did not cease burying the deceased in the desert”. If it is said, “The Prophet’s grave is in his house as well as the graves of his two companions (i.e. Abu Bakr and Umar)”, we say, “Aaisha said, ‘Indeed, the Prophet, peace and blessings of Allah be upon him, asked to be buried in his house so that his grave is not taken as a place of worship because he used to bury his companions at Al-Baqee and his practice is more worthy to be followed than that of others. His companions knew that he- in particular – was to be buried in his house because he said, ‘The Prophets are to be buried where they die'”. This protects (the place they are buried from too much noise) and distinguish them from other people.

On page 78 – [تحذير الساجد من اتخاذ القبور مساجد] – Imam Al-Albani stated: As for the second doubt that the grave of the Prophet, peace and blessings of Allah be upon him, is located within his mosque, as is seen at present, and that if this were indeed prohibited, he would not have been buried in it! The response to this is that, while this is seen at present, it was not the case during the time of the Companions, may Allah be pleased with them because when he passed away, they buried him in his bedroom adjacent to his Masjid, separated by a wall that included a door leading to the Masjid. This is a well-established fact among scholars, with no disagreement on the matter. The Companions, may Allah be pleased with them, buried him in the house and they did so that no one after them would be able to take his grave as a masjid as previously clarified in the narration of Aisha and others (page 14-15). However, after them, something they would have never anticipated occurred! In the year 88AH, Al-Walid ibn Abd al-Malik ordered the demolition of the Prophet’s Masjid and the incorporation of the bedrooms of the Messenger’s wives into it, thus including the bedroom of Prophet – Aisha’s bedroom. As a result, the grave was was entered in the Masjid. At that time, there were no companions present in Madina, contrary to what some may assume. [End of quote]

Shaikh Abu Khadeejah, may Allah preserve him, quoted Al-Allamah Ahmad Bin Yahyah An-Najmi, may Allah have mercy upon him, who stated: The grave of the Prophet (salallāhu ‘alaihi wasallam) was initially outside of his Mosque in Madeenah – the fact is that his house was next door to the Mosque and that is where he was buried after his death. Later, in the time of the rule of Waleed Ibn Abdul-Malik he commanded that Mosque be expanded, and thus the house of the Prophet (salallāhu ‘alaihi wasallam) was included into the Mosque as it was extended. This occurred at the displeasure of the Scholars – and they hated it – from them, Sa’eed Ibn Al-Musayyib (died 94H).

As for the green dome that was erected high over the grave of the Prophet (salallāhu ‘alaihi wasallam), then it was built at the end of the 6th century – it was built by one of the kings of Egypt. So whoever uses the grave of the Prophet (salallāhu ‘alaihi wasallam) in the Mosque as a proof, or the presence of the green dome then, in reality, he has no proof at all. That is because these constructions and affairs were initiated by people ignorant and devoid of knowledge. They had authority and the people were not able to prevent them. So they did what they did due to their claim that they were expressing their love of the Prophet (salallāhu ‘alaihi wasallam) and respect for him”. (6)

The Origin of Grave Worship In The Ummah

Shaikh Shamsuddeen Al-Afghaanee, may Allah have mercy upon him, said:

Allah, The Most High, guided mankind through Muhammad, peace and blessings of Allah be upon him, and through what he brought of clear manifest evidences and guidance – a guidance that could not be described by those who were proficient in giving descriptions and surpassed the knowledge of those with great perception. So, through this guidance, Allaah [The Most High] opened the eyes of the blind ones, the ears of the deaf ones and the hearts of the heedless ones. Allaah [The Most High] united them upon one religion- the religion of pure Islamic monotheism; Prophet Ibraaheem’s [peace be upon him] religion of pure monotheism – after they had been in a state of complete disunity, enmity towards one another, destructive and corrupt creeds. Allaah united their hearts and they became true brothers in Islam by way of this great blessing. And thereafter everything that was worshiped besides Allaah- such as graves, trees, stones, graven images, idols etc- ceased to exist and all worship was carried out for Allaah (alone).

The people followed the true Religion of Islamic monotheism, worshipped Allah alone and established worship sincerely for Allaah, except those whom Allaah willed that they were to remain as people of polytheism, hypocrisy and followers of the altered and distorted previous scriptures. The darkness of shirk (polytheism) was dispelled and the banner of Tawheed (pure Islamic Monotheism) was raised in the lands amongst the Arabs and non-Arabs. The Messenger of Allah returned to his Lord, whilst Islam was established and in authority-superseding all other ways of life and creeds. Then the rightly guided khulafaa of the Messenger [AbuBakr, Umar, Uthmaan and Ali] continued upon this path until the two powerful and great nations at the time- Rome and Persia- ended up in humiliation, degradation and in a state of fear after they had been in a state of security, and thus Caesar was restricted and besieged, and khosrau was subdued and destroyed.

So when the enemies of Islam saw that they were unable to do away with this religion, they implanted their disbelieving agents within Islam, who pretended to be Muslims in order to foment confusion, trials and tribulations, and spread Shirk (polytheism) by exaggerating the status of the pious people – exalting their graves through (beliefs and practices) that were not ordained by Allaah. So, this Ummah was put to trial through the plots of the [atheist, heretic and hypocrite] Abdullaah Bin Saba, who claimed Uloohiyyah for Ali Ibn Abee Taalib [i.e. that Ali has the right to be worship]. Abdullaah Bin As-Sabah’s followers were known as the Saaba’iyyah, and later on they were known as the rawaafid (shiites), the ismaaliyyah (shittes), the nusayriyah (shiites) and other than them amongst the Baatiniyyah. They used to worship the graves and the dead, and built places of worship and domed (shaped) shrines upon these graves. So, by way of this they revived the practices of the Jews, the Christians and idol worshippers, and thus the practices of the worshippers of graves in this Muslim Ummah manifested itself in deeds of the rawaafid (shiites).

Secondly: The books of Greek philosophy that contained the ideas of grave and idol worship were translated into Arabic, so many of those who attributed themselves to Islam busied themselves with these books, such as the likes of Al- Faraabee, Ibn Sinaa Al-Hanafi, Naseer At- Toosee the advocator of disbelief and polytheism and other than them amongst those who played tricks with Islaam, just as Paul played tricks with Christianity. They were influenced by the ideas of the Greek Philosophers- the creed of grave worship, so they became callers to grave worship through Greek Philosophy.

Thirdly: A people appeared among the Muslims manifesting asceticism. These people were more dangerous to the masses and more severe in misguidance. They were a people who appeared in the garb of the righteous, with tearful eyes smeared with kohl, long flowing beards, elevated turbans, carrying rosary beads and pretending to be calling to the sunnah of the leader of Humankind [Muhammad], whilst secretly practicing the disgraceful acts inherited from the false and vanished religions. And from their plots was that they used to mix manifest lies with the authentic explanations of the Qur’aan and the authentic narrations in order to corrupt the clear proofs of the Qur’aan and the Sunnah. These deviant heretics were known as the holooliyyah, ittihaadiyyah Grave worshippers (I), such as the likes of al-hallaaj (309ah), ibnul faarid (632ah), ibn arabi (638ah), ibn sina (669ah) etc (7)

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Footnote (I): Hulooliyyah and ittihaadiyyah]: Hulool- Lit. “Entering” – Divine indwelling. The belief that Allaah dwells within a particular human. i.e. That Allaah dwells in a particular Soofi shaykh, a pious person, a Prophet – This belief is shared by Christians, certain Soofies, certain Shiites, Sikhs and others. Wahdaatul Wujood – Lit – Unity of Existence. The belief that all existence is a single existence and everything we see are only aspects of the Essence of Allah. This belief is also held by certain Soofies, Hindus and others.

Those who believe in hulool say that Allaah dwells and is incarnate in human beings, High is Allaah above and far removed from that. This was openly called to by some of the extreme Sufis, such as al-Husayn ibn Mansoor al-Hallaaj who was declared to be an unbeliever by the scholars. They ordered that he be executed and he was crucified in the year 309H. The following saying is attributed to him: “Glory to Him who manifested His human nature, Hiding the piercing brightness of His divinity: Till His creation saw Him openly, In the form of one eating and drinking” Attributed by al-Wakeel to the book at Tawaaseen of al Hallaaj (p. 130).

And his saying: “I am the one who loves and the One who is loved is me, We are two spirits who dwell in a single body. So when you see me you see Him, and when you see Him you see us both.”So al-Hallaaj was a believer in hulool and believed in the duality of the divine nature and that the Deity had both a divine and a human nature. Thus the divine becomes incarnate within the human so that the human spirit is the divine nature of the Deity and the body is its human form. Despite the fact that he was killed for his evil apostasy and although some of the Sufis declare themselves free of him, yet others count him as a Sufi, hold that his beliefs were correct, and write down his words. From them is Abdul-‘Abbaas ibn ‘Ataa al-Baghdaadee, Muhammad ibn Khaleef ash? Sheeraazee and Ibraheem an-Nasraabaadhee, as is reported by al-Khateeb al-Baghdaadee.

Wahdatul-Wujood, i.e. that all in existence is a single reality, and that everything we see is only aspects of the Essence of Allaah. The chief claimant of this belief was Ibn ‘Arabee al-Haatimee at-Taa’ee, who was buried in Damascus having died in the year 638H. He himself says about this belief in his book al-Fatoohaat-ul-Makkiyyah: “The slave is the Lord and the Lord is a slave, I wish that I knew which was the one required to carry out the required duties. If I were to say the servant then that is true, or if I were to say the Lord, then how can that be required for Him.” Al-Fatoohaat-ul-Makkiyyah as it is attributed by Dr. Taqiyyuddeen al-Hilaalee in his book al-Hadiyyatul-Haadiyah (p.43).

He also says in al-Fatoohaat: “Those who worshipped the calf worshipped nothing except Allaah.” Quoted as Ibn ‘Arabee’s saying by Ibn Tayrniyyah in al-Fataawaa (vol.11), who attributes it to the book al-Fatoohaat. Ibn ‘Arabee is called ‘al-‘Aarif billaah’ (The one having great knowledge of Allaah) by the Sufis, and also ‘al-Qutubul Akbar’ (The great pivot), ‘al-Miskul-Adhfar’ (the sweetest smelling musk), “al-Kibreetul-Ahmar’ (the reddest brimstone), despite his belief in wahdatul-wujood and other calamitous sayings. Indeed he praised Fir’awn (Pharaoh) and declared that he died upon eemaan! Furthermore he speaks against Haroon for his criticism of his peoples worship of the calf, thus directly opposing the text of the Qur’aan. He also held that the Christians were Unbelievers only because they made divinity particular to ‘Eesaa, whereas if they had made it general to all then they would not have been unbelievers. [Despite all the gross deviation of Ibn ‘Arabee and the fact that the scholars declared him to be an Unbeliever, yet he is revered by the Sufis and others who do not distinguish between the truth and falsehood, and those who turn away from accepting the truth even when it is as clear as the sun. But his books, which are filled with clear apostasy, such as al-Fatoohaatul-Makkiyyah and Fusoosul-Hikam are still circulated. He even has a tafseer, which he called at-Tafseerul-Baatin since he holds that there is an apparent and a hidden meaning for every Aayah, so the outer meaning is for the people of Ta’weel. From this group came Ibn Basheesh who said: “O Allaah rescue me from the mire of Tawheed, and drown me in the centre of the sea of unity, and mix me into the state of unity and oneness until I do not see, nor hear, nor sense except through it.” [8]

May Allah bestow His blessings upon the rulers of Saudi Arabia, for they not only uphold a state of peace and security in that blessed land, by the grace of Allah, but they are also adherents of Tawhid who hold a deep respect for scholars and the followers of Tawhid. They do not tolerate the practice of grave worship. Furthermore, may Allah empower all Sunni Muslim leaders, making them pillars of stability for the Ummah, and safeguard the Muslim Ummah from the Khawaarij, Rawaafid, and all those who pursue chaos and instability. Ameen.

[1] https://binothaimeen.net/content/10706

[2] Tafseer As-Sadi. Surah Al-Hajj. Aayah 29 – the meaning of Baytul Ateeq

[3] Surah Al-Baqarah Aayah 144

[4] Tafseer As-Sadi. Surah Al-Jinn. Aayah 18

[5]https://binbaz.org.sa/fatwas/16337/%D8%AD%D9%83%D9%85-%D8%A8%D9%86%D8%A7%D8%A1-%D8%A7%D9%84%D8%A7%D8%B6%D8%B1%D8%AD%D8%A9-%D8%B9%D9%84%D9%89-%D8%A7%D9%84%D9%82%D8%A8%D9%88%D8%B1 paraphrased

[6]https://abukhadeejah.com/decisive-proofs-against-the-sufis-who-take-graves-as-places-of-worship-the-condemnation-of-the-one-who-worships-allah-at-the-grave-of-a-righteous-man-so-how-much-worse-is-the-one-who-actually-worsh/

[7] Excerpt from Juhoodu Ulamaa Al-Hanafiyyah Fee Ibtaal Aqaa’id Al-Qubooriyyeen. 1/19-25

[8] http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=3528

My Imam is older, more well-known or more influential

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

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

The one who says he is a student of knowledge and that he is able to examine the statements of the scholars, but he says “I hold this view because my Imam is older, more well-known, more influential or he had a larger number of students” We remind him as follows:

Imam Ash-Shaatibi, may Allah have mercy upon him, stated:

Know that Allah has established this Shariah as proof against the creation (humankind and jinn) – the old and young alike, the obedient and the disobedient, the righteous and the wicked. He did not specify the proof against anyone in exclusion of another one. Also, all the other revealed laws were established as proof against all the nations to whom they were revealed. The Shariah is the judge- in general, and specifically- the judge on all those who have reached the age of responsibility. It is the path attached to (what Allah has ordained) and it is the Greatest Guide. Have you not heard the statement of Allah, The Most High:

وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَاۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allah’s religion of Islamic Monotheism). [Ash-Shura 52]

He (the Prophet) – peace and blessings of Allah be upon him- was the first to be guided to the Book and Iman, and then those who followed him. The Book is the Guide and also the Sunnah that was revealed to him explains that guidance (i.e. the Sunnah and the Qur’an explain each other). All the creation (mankind and Jinn) are guided through it. Therefore, when this is the case that the Shariah is worthy of being a decisive proof against them and a beacon by way of which they are guided to the truth, their nobility is determined by the extent to which they embrace its rulings- through acting upon them in speech, belief, and deeds– and not merely due to the level of their intellects or their nobility amongst their people. That is because Allah, The Most High, has determined nobility through Taqwa and no other than it. Allah, The Most High, says: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ- Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13] [1]

Imam Ash-Shawkani- may Allah have mercy upon him- said:

Know that when differing arise among Muslims regarding whether this thing (matter) is a Bidah or not a Bidah, (something) disliked or not disliked, prohibited, or not prohibited, or other than that, there is a consensus among Muslims (i.e. their scholars) —both the early generations and those that followed, from the era of the Companions to the present day, which is the thirteenth century since the advent of the Prophethood—that the obligation in any differing – in any issue among the issues of the religion – between Imams of Ijtihad is to refer back to the Book of Allah, the Exalted, and the Sunnah of His Messenger, as stated in Allāh’s Book:

فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ

And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger. [An-Nisa 59]

The meaning of referring back to Allah, the Exalted, is to refer to His Book, and the meaning of referring to His Messenger, peace and blessings of Allāh be upon him, is to refer to his Sunnah after his passing. This is a matter about which there is no differing among the Muslims.

If a Mujtahid among the Mujtahideen says that this (thing) is lawful while another says this (thing) is unlawful, neither is any of the two more entitled to the truth than the other, even if he possesses more knowledge, older, or closer to the (early era of Islam). This is because each of them is a servant of Allāh among the servants of Allāh, (required) to worship (Allāh) based on what is found in the pure Sharia- that which is found in Allāh’s Book and the Sunnah of His Messenger, and what is required of him is required of other than him among Allāh’s servants. His abundant knowledge, the attainment of the level of Ijtihad, or even surpassing it, does not exempt him from any of the religious laws legislated by Allah for His servants, nor do they exclude him from those who have reached the age in which one is held accountable for his actions among the servants (of Allāh). [2]

When asked about following the different Madhabs on different issues, Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, responded as follows:

If a person is a student of knowledge and adheres to the Hanafi Madhab in certain matters that are clear to him to be correct and his Madhab is stronger than other than it; then follows Ash-Shafi’i, Maliki’s, or Ahmad’s in in other matters where it is appears that their Madhab in those matters is correct based on the proofs, there is no harm in this because a believer wherever Allāh gives him knowledge, he follows the proof and looks to the proof. So, what is established with proof, it is obligatory to adhere to it, regardless of whether it aligns with the Madhab of Shafi’i, Abu Hanifa, Maliki, Ahmad, or any other scholars. The important thing is that it must agree with the proof – substantiated by a verse or a noble sound hadith from the Messenger of Allah, peace and blessings of Allāh be upon him. However, as for following whims or personal desires, then no. Playing about – sometimes this and other times that (arbitrarily between opinions), this is not permissible. But it is incumbent upon him to seek to know the proof and asking the people of knowledge regarding what is difficult for him. If he knows the proof, acquainted with the proof that this madhab in this issue is more valid while another is more valid in a different matter, there is no harm in this; otherwise, he should consult the scholars, seek their verdicts guidance, and act according to what they guide him to based on knowledge. [3]

So, what remains after this is to know that the people of knowledge are to be honoured as well as bearing in mind how to behave when they hold differences of opinion in matters of Ijtihad.

Must read article by Shaikh Abu Khadeejah- may Allāh preserve him:
https://abukhadeejah.com/tolerated-differing-and-impermissible-differing-in-islaam/

[1] Al-I’tisam 3/434

[2] Sharh As-Sudoor Bi-Tahreem Raf Al-Quboor pages 1-2

فاعلم أنه إذا وقع الخلاف بين المسلمين في أن هذا الشيء بدعة او غير بدعة ، أو مكروه او غير مكروه ، او محرم او غير محرم ، او غير ذلك ، فقد اتفق المسلمون : سلفهم وخلفهم ، من عصر الصحابة الى عصرنا هذا – وهو القرن الثالث عشر منذ البعثة المحمدية – أن الواجب الاختلاف في أي أمر من أمور الدين بين الأئمة المجتهدين : هو الرد الى كتاب الله سبحانه ، وسنة رسوله الناطق بذلك
الكتاب العزيز ( ٤ : ٥٩ فإن تنازعتم في شيء فردوه إلى الله والرسول ( ومعنى الرد الى الله سبحانه : الرد الى كتابه
ومعنى الرد إلى رسوله ال : الرد الى سنته بعد وفاته وهذا مما لا خلاف فيه بين جميع المسلمين . فإذا قال مجتهد من المجتهدين : هذا حلال . وقال الآخر : هذا حرام : فليس
أحدهما أولى بالحق من الآخر وإن كان اكثر منه علماً ، أو اكبر منه سنا ، او اقدم منه عصراً لأن كل واحد منهما فرد من أفراد عباد الله ، ومتعبد بما في الشريعة المطهرة، مما في كتاب الله وسنة رسوله ، ومطلوب منه ما طلب الله من غيره من العباد . وكثرة علمه وبلوغه درجة الاجتهاد او مجاوزته لها لا يسقط عنه شيئاً من الشرائع التي شرعها الله لعباده ، ولا يخرجه من جملة المكلفين من العباد

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

Reflections from some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali [14 of 80]

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:

The virtue of knowledge is very great indeed. It is obligated to the scholars to honour this knowledge, act upon it, be sincere to Allah about it, and the students of knowledge likewise. It is obligated to the scholars to give out the knowledge they possess; when they are asked, it is obligated to them to respond. Allah [The Most High] said:

 إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers. [Al-Baqarah 159]

Also, it is obligated to them to act. Allah said:

 يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ
كَبُرَ مَقْتًا عِندَ اللَّهِ أَن تَقُولُوا مَا لَا تَفْعَلُونَ

O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do. [As-Saff. 2-3]

If a scholar urges people towards knowledge, action and sincerity, it is obligated to him to be the first person to hasten towards righteous deeds, sincerity to Allah and to sanctify this knowledge, lest this statement of Allah applies to him: [ كَبُرَ مَقْتًا عِندَ اللَّهِ أَن تَقُولُوا مَا لَا تَفْعَلُونَ – Most hateful it is with Allah that you say that which you do not do].

Allah informed us that some of the Prophets said to their people: [وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَا أَنْهَاكُمْ عَنْهُ – I wish not, in contradiction to you, to do that which I forbid you]. [Hud. 88]. This was said by Shu’aib, peace be upon him, and every Prophet also said this. It is obligated to a scholar to refrain from desiring the worldly possessions of the people – neither desiring status nor position, neither authority nor to be put in charge of some workplace. [I] He should not desire anything through that knowledge except Allah’s Face.

It is obligated to him to call the people to the path of Allah and spread knowledge in the Ummah. Allah said:

  قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ

Say (O Muhammad): “This is my way; I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah). [Yusuf. 108]

Allah said: [  ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ – Invite (mankind, O Muhammad) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur’an) and fair preaching, and argue with them in a way that is better]. [An-Nahl.125]

Therefore, it is obligated to the scholar to be a caller to the path of Allah, The Blessed and Exalted. By Allah! Teaching is from the greatest means of calling to the path of Allah. The Messenger, peace and blessings of Allah be upon him, was the leader of the callers to the path of  Allah. The people used to come to him in the masjid and at his house. He was the greatest caller to the path of Allah and the greatest propagator of the religion (ordained) by Allah. It is obligated to us to convey. We are inheritors of the knowledge left behind by the Prophets. We are students of knowledge, and I do not say that we are from the scholars; but we have a share of what we have learnt from the inheritance of the Prophets; therefore, it is obligated to us to convey it. Let us be callers to the path of Allah – conveying from what Allah has revealed and from Allah’s Messenger, peace and blessings of Allah be upon him. Propagating the message necessitates speech and action – calling to the path of Allah with speech and action. This is obligatory, thus let us strictly adhere to it, act upon it and fulfil it, and beware of opposing your statements with your actions. [An Excerpt from Marhaban Yaa Talib Al-Ilm page 132-136]

[I] https://salafidawahmanchester.com/2019/10/sincerity-certificates-of-knowledge-and-the-purpose-behind-knowledge-by-shaikh-uthaymeen-rahimahullaah/

Reflections from some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali [11 of 80]

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

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

Al-Allamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, said:

Indeed, rejecting the statements of scholars through statements whose apparent meaning is sound, but those who utilise them intend falsehood and evil has become widespread nowadays. “I do not make Taqlid!!” Even though you find him (i.e. the utterer of this of statement) ignorant, understands nothing and is one among those who are greatly in need of making Taqlid of the scholars besides following them. There is Taqlid and Ittibaa. There is a person who is ignorant and he needs to make Taqlid. Taqlid is a necessity for this person, therefore it is incumbent upon him to make Taqlid of the scholars. The student of knowledge can understand based on the proofs that such and such scholar is correct and thus he follows the person with proof. This is a level above Taqlid and below the level of the Mujtahid.

Some of them may say: “I do not make Taqlid”, even though-in reality- he is a commoner, an evil doer or a malicious person who desires to speak ill against the scholars and keep the people away from them through these cunning ways. Therefore, let the youth be careful lest they fall into the trap of these fools – those who speak ill of the scholars in such a heedless manner. “I do not make Taqlid of such and such “. We say to him: Who commands you to make Taqlid if you are a student of knowledge?! However, if that scholar about whom you say, “I do not make Taqlid of him” has truth with him, is it permissible to reject the truth based on this illusion that you call Taqlid and intend falsehood by way of it?! I warn the youth against despicable behaviour. It has become rife amongst the common people and prevents them from good manners, (sound adherence to the) religion and (good) character.

An Excerpt from “Marhaban Yaa Talib Al-Ilm”. pages 61-62

The Prohibited and Permissible Forms of Taqlid
http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060005&articlePages=1
The Methodology of the Salaf Concerning Ijtihad and Taqlid
http://www.spubs.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060001&articlePages=1