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[1] O Abu Mussab Wajdi Akkari! This is Shaikh Rabee and the Scholars Praise of him

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

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This is a refutation of the doubt-mongers such as Abdullah al-Farsee, Abu Usaamah Khaleefah, Abu Mussab Wajdi Akkari and many others who use numerous methods varying in their sophistication to either make explicit accusations or to mere insinuations against Shaykh Rabee in particular and those scholars more generally who have played an instrumental role in exposing the many fake claimants to Salafiyyah who have emerged over the last two decades in order to further the cause of al-Ikhwan al-Muslimeen within Salafi audiences.

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Shaykh Rabee’ bin Haadee al-Madkhalee played an instrumental role in exposing the Heretical Ash’aris and Mu’tazilis who brought the poison of fikr into this Ummah, combining it with the methodologies of organizational secrecy such as those of Jamal al-Din al-Afghani al-Baatinee. Just as the Shaykh has an instrumental role in refuting the Raafidah, the Sufees, the Khawaarij, the Modernists and other than them from the variuos opposers to the Book and the Sunnah. He was supported by the other Major Scholars in all the major issues of aqidah and manhaj with respect to which he refuted those heretical innovators, their institutions, parties and organizations.

Those scholars include Imaam al-Albaani, Imaam Ibn Baz, Imaam Ibn Uthaymeen, Imaam Muqbil bin Haadee, Shaykh Saalih al-Fawzaan, Shaykh Ahmad al-Najmee, Shaykh Saalih al-Luhaydaan and many others. There are people present today whose hearts are filled with hatred and resentment because their symbolic figureheads were spoken of or because their organizations and institutions which harbour evil partisanship and have oppositions to the Salafi aqidah and methodology were spoken of. And thus every faction has a reason for hatred of this Shaykh because he refuted the Jahmite Ash’aris of Egypt, the Sufees, the Khawarij and Takfiris, the Modernists and Liberalists, the Ikhwanis, the Tablighis and the enemies of the da’wah of Tawhid in general.

These people try to spread doubts and misconceptions not unlike the doubts and misconceptions spread by the Jahmiyyah against Shaykh al-Islam Ibn Taymiyyah (rahimahullaah) – like for like (and that is the subject of an entire book). In this article we present another item of evidence indicating that Shaykh Rabee’ holds an honourable and praiseworthy position with other Scholars, in addition to the multitudes of other evidences on this website.

This is a refutation of the doubt-mongers such as Abdullah al-Farsee, Abu Usaamah Khaleefah, Abu Mussab Wajdi Akkari and many others who use numerous methods varying in their sophistication to either make explicit accusations or to mere insinuations against Shaykh Rabee in particular and those scholars more generally who have played an instrumental role in exposing the many fake claimants to Salafiyyah who have emerged over the last two decades in order to further the cause of al-Ikhwan al-Muslimeen within Salafi audiences. See article here: http://www.themadkhalis.com/md/articles/zdgbo-shaykh-saalih-al-fawzaans-support-and-praise-of-shaykh-rabees-refutation-of-hasan-al-maalikee.cfm

The Scholars praise of Shaikh Rabee

A Reminder for Abu Mussab, Abdullah Al-Farsee, Abu Usama and others. See link:

http://salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=5527

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To be continued…In-Shaa-Allaah

 

Shaikh Fawzaan says: This is what they want apparently [i.e. differing and excusing one another in Issues of Aqeedah] and this is not permissible!

Question:

This questioner says: Assalaamu akaykum wa rahmatullaahi wa barakaatuhu, some callers put forward a principle, they say that indeed it (brings about) unity: “We unite upon that which we agree and pardon each other in that which we disagree in.”

Answer:

If this agreement is (already) in Aqeedah, then yes (we can excuse each other in other issues besides Aqeedah) as differing may occur in the subsidiary issues. The Mujtahid’s (ijtihaad) is taken when he’s correct and (the ijtihad) is abandoned if he opposes what is correct. So if there is agreement on the Aqeedah and the differing is only in Fiqh and subsidiary issues then (this affair is looked at from another) an angle. [1]

However if this differing is in Aqeedah, then upon what can we agree?! We cannot agree on anything. This is what they want apparently (i.e. excuse one another in Aqeedah issues) and this is not permissible. [2]

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[1]http://salaficentre.com/2015/05/a-misunderstanding-regarding-the-statement-laa-inkaar-fee-masaail-al-khilaaf-there-should-be-no-repudiation-in-the-affairs-of-khilaaf-i-e-differing/

[2] http://www.alfawzan.af.org.sa/node/14191

Why Was Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) Unmarried throughout His Life? Shaikh Saaleh Al-Fawzaan clarifies

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

 Shaikh Saaleh Al-Fawzaan (may Allaah preserve him) was asked why Shaikhul Islaam Ibn Taymiyyah did not get married- was it due to [التبتل -intentionally staying away from marriage] and [التشدد -over stringency] and is his abstinence from marriage similar to the situation of the three Companions (may Allaah be pleased with them) mentioned in the following hadeeth:

[Anas ibn Maalik said: Three people came to the houses of the wives of the Prophet (peace and blessings of Allaah be upon him) asking about the worship of the Prophet (peace and blessings of Allaah be upon him). When they were told, it was as if they regarded it as too little. They said: Who are we in comparison to the Prophet (peace and blessings of Allaah be upon him)? Allaah has forgiven his past and future sins. One of them said: As for me, I will pray all night forever. Another said: I shall fast all my life and never break my fast. Another said: I shall keep away from women and never get married. The Messenger of Allaah (peace and blessings of Allaah be upon him) came and said: “Are you the ones who said such and such? By Allaah, I am the one who fears Allaah the most among you and I am the most pious, but I fast and I break my fast, I pray and I sleep, and I marry women. Whoever turns away from my Sunnah is not of me] [Bukhari 5063]

Answer:

If this questioner became like Shaikhul Islaam in his Jihaad and knowledge, and marriage would stop him from Dawah and Jihaad, then he is excused. Rather, indeed Shaikhul Islaam abandoned it (i.e. marriage) because he was a Mujaahid in the path of Allaah. And also he was troubled (i.e. by the people of Bidah), imprisoned and punished. He was not available for marriage (i.e. he had no time).

Listen to audio here:

Al-Allaamah Saaleh Al-Fawzaan and Al-Allaamah Muqbil Bin Haadi Spoke about Kitaab At-Tawheed; So Do Not Give Any Consideration to the Opinions of the Entertainers, Comedians and the People of Bidah Who Wish to Devalue the Status of Kitaab At-Tawheed

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Kitaab At-Tawheed Written by Imaam Muhammad Bin Abdul Wahhaab (rahimahullaah)

 

Al-Allaamah Saaleh Al-Fawzaan (may Allaah preserve him) said about Kitaab at-Tawheed:

This is from the most precious books that have been written in the subject matter of Tawheed because it is based on the Book (of Allaah) and the Sunnah of the Messenger (sallal-laahu-alayhi-wasallam). [1]

 

Al-Allaamah Muqbil Bin Haadi (rahimahullaah) said: From the upright books a Muslim cannot do without is Fat-hul Majeed Sharh Kitaab At-Tawheed. [2]

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[1] Source: I’aanah Al-Mustafeed Sharh Kitaab At-Tawheed 1/18]

[2] Source: Al-Muqtarah Fee Ajwibah Ba’di As’ilah Al-Mustalah’ page 138]

 

 

 

We will show them Our Signs in the universe, and in their ownselves….

Allaah (The Most High) said:

سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ ۗ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ

We will show them Our Signs in the universe, and in their ownselves, until it becomes manifest to them that this (the Qur’an) is the truth. Is it not sufficient in regard to your Lord that He is a Witness over all things? [41:53]

[سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ –  We will show them Our Signs in the universe]: The (Islamic) conquest of the furthest regions of the earth. [وَفِي أَنفُسِهِمْ – and in their ownselves]: The conquest of Makkah.

This is the statement of Al-Hasan, Mujaahid and Sadiy (rahimahullaah)

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[Source: Zaadul Maseer’ by Imaam Ibnul Jawzi (rahimahullaah)]

 

Breaking the fast at the Masjid; is it more virtuous?

Question to Shaikh Abdullaah Bin Humaid (rahimahullaah):

Is attendance at the Haram (in Makkah) and breaking the fast over there something desired in the Sunnah or not, for some people obligate that on themselves?

Answer:

It is not Sunnah; rather some people break their fast at the Haram in order to be present for Maghrib Salaah. That is because they will miss the Maghrib Salaah if they were to break their fast at home. And it is not the case that breaking the fast at a Masjid has a distinguished virtue; rather it is for the purpose of attending the congregational prayer.  So they (i.e. the people) break their fast over there in order to attend the congregational prayer and not miss it. As for merely breaking the fast, it contains the same reward whether the person does so in his house or at another place. They (i.e. the people) only choose it (i.e. the Masjid) because the Salaah is established over there, so that they can perform it at the Kabah and together with the Muslims as a group. This is the aim.

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[Source: Al-Fataawaa Wad-Duroos Fil Masjidil Haraam…pages: 528-529 Slightly paraphrased and abridged]

A Traveller Eating In the Late Afternoon In The Presence of the People during Ramadhaan – Shaikh Abdullaah Bin Humaid

Question to Shaikh Abdullaah Bin Humaid (rahimahullaah)

Some of the people come for Umrah and eat in the Haram because they are travellers; but they eat in the presence of the people. Is it permissible for them to do so?

Answer:

It is permissible for a traveller to eat, but the scholars have stated that he (or she) should not eat in the presence of the people. He (or she) should eat in private lest the people disapproved of him (or her) and say that this person is thoughtless or lest the sinful people blindly follow him (or her).

You have a (legislated) excuse because you are a traveler. But it is not befitting that you eat in the presence of the people because they will accuse you and a person is commanded to safeguard his (or her) honour. Also the sinful people will follow you when they see you eating, saying: ‘’Such and such a person eats so we will also eat like him.’’

And indeed the scholars from the Hanaabilah (i.e. the scholars of the Madhab of Imaam Ahmad (rahimahullaah) and other than them have stated that it is permissible for the traveller to eat during the day in Ramadhaan and there is no harm in doing so, except that it is not befitting for him (or her) to eat in the presence of the people, rather of he (or she) should eat in private.

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[Source: Al-Fataawaa Wad-Duroos Fil Masjidil Haraam…pages: 493-494]