س: حياكم الله هذا السائل أبو عبد الله يقول في السؤال الأول
إذا رأى الإنسان ما يعجبه فهل يقول
ما شاء الله تبارك الله،
أو ما شاء الله تبارك الله لا قوة إلا بالله،
أو ما شاء الله تبارك الله،
وهل كلها صحيحة؟
Questioner: May Allah extend your life! This is the questioner, Abu Abdullah, he says in the first question, If a person sees what amazes him, does he say Maashaa Allah Tabaarak Allah (As Allah wills, blessed is Allah!), or Maashaa Allah Tabaarak Allah Laa Quwwata illah billah (As Allah wills, blessed is Allah, there is no strength except with Allah) and are they all correct?
ج: الحمد لله رب العالمين،
وصلى الله وسلم على نبينا محمد وعلى آله وأصحابه ومن تبعهم بإحسان إلى يوم الدين،
Answer: All praises are due to Allah, Lord of the worlds and prayer and salutation upon our prophet, Muhammad, his family, his companions and those who follow them in goodness until the Day of Judgement.
إذا رأى الإنسان ما يعجبه في ماله
فليقل “ما شاء الله لا قوة إلا بالله”
كما في قصة صاحبي الجنتين
حين قال له صاحبه (وَلَوْلا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ لا قُوَّةَ إِلا بِاللَّهِ)
هذا إذا رأى الشيء في ماله،
If a person sees that which amazes (pleases) him, pertaining to his wealth, then he should say Maashaa Allah Laa Quwwata illa billah, just as in the story of the companion of the two gardens, when his companion said to him: It was better for you to say, when you entered your garden: That which Allah wills there is no power except with Allah. This is if he sees something amazing (pleasing) with his wealth.
إن رآه في غيره
فليقل “بارك الله عليه” أو كلمة نحوها
If he sees it in other than himself then he should say Barakallahu Alaihi (May Allah bless it for him) or a statement similar to it.
وإذا رأى ما يعجبه من أمور الدنيا
فليقل “لبيك إن العيش عيش الآخرة”
كما كان النبي صلى الله عليه وسلم يقوله
فيقول “لبيك”
أي إجابة لك
ثم يقول “إن العيش عيش الآخرة”
من أجل أن يوطن نفسه على أن الدنيا مهما كانت فهي زائلة ولا عيش فيها
وإنما العيش حقيقة في الآخرة.
نعم
الفتوي في أول الشريط رقم 321 أ من فتاوي نور على الدرب
And if he sees something that amazes (pleases) him from the matters of the Dunya (world) he should say: Labbaik, Innal Aish, Aishul Aakhirah, as the Prophet (صلى الله عليه و سلم) used to say. So he says Labbaik meaning an answer to you then he said verily the (real) life is the life of the hereafter. He makes it firm within himself at the same instance that the Dunya and whatever is within it does not remain and there is not any life in it but verily the real life is the life of the hereafter.
The Verdict on using the Left hand for Glorifying Allah
Shaykh Abdul Azeez bin Baaz 1420H (may Allah have mercy on him) was asked.
Question:
Is using the right hand for glorifying Allah a stressed Sunnah and using the left hand an innovation? Did the Prophet (peace and blessings be upon him) use both hands? And what is the proof?
هل التسبيح باليد اليمنى سنة مؤكدة, والتسبيح باليسرى بدعة، وهل كان النبي – صلى الله عليه وسلم- يسبح
باليمين, وما الدليل على؟ ذلك مأجورين
Answer:
In the name of Allah the Most Merciful and Most Compassionate. Praise belongs to Allah and may His peace and blessings be upon His messenger, his family, his companions and whoever follows their footsteps.
A Hadeeth has been authentically reported that shows its better to use the right hand for glorifying Allah. And its alright for a person to use his left hand or both hands for glorifying Allah.
Aisha (may Allah be pleased with her) said
كَانَ النَّبِىُّ – صلى الله عليه وسلم – يُعْجِبُهُ التَّيَمُّنُ فِى تَنَعُّلِهِ وَتَرَجُّلِهِ وَطُهُورِهِ وَفِى شَأْنِهِ كُلِّهِ .
The Prophet (peace and blessings be upon him) used to love begin with the right side for putting on shoes, brushing his hair and in making Wudu. [Bukhari (168).]
بسم الله الرحمن الرحيم، الحمد لله والصلاة والسلام على رسول الله وعلى آله وأصحابه ومن اهتدى بهداه أما بعـد: فقد ثبت عن النبي – صلى الله عليه وسلم – ما يدل على أن التسبيح باليمين أفضل ومن سبح باليسار فلا بأس، أو سبح بهما جميعاً باليمنى واليسرى كل ذلك لا بأس به، وقد ثبت عن عائشة رضي الله عنها قالت: كانت النبي – صلى الله عليه وسلم – يعجبه التيمن في تنعله وترجله وطهوره وفي شأنه كله، وجاء عنه – صلى الله عليه وسلم – أنه كان يعقد التسبيح بأصابعه بيده اليمنى، وقال للنساء: اعقدن بالأنامل باليسرى واليمنى جميعاً، فالأمر في هذا واسع، عقد التسبيح باليمين والشمال جميعاً أو باليمنى كله جائز، ولكن اليمنى أفضل
Shaykh Uthaymeen (may Allah have mercy on him) was asked,
What is the ruling on using both hands to count the praises of Allah? Some people say that there is no authentic proof that the Prophet (peace and blessings be upon him) used his left hand, is this correct? And what is the ruling for using the left hand for glorifying Allah?
Answer:
Yes, it is correct that nothing authentic has been reported that Muhammad (peace and blessings be upon him) used his left hand. The only thing reported correct is that he used his right hand. However this doesnt disallow a person to use the left hand. And we only say its Sunnah to use the right hand for Tasbeeh.
Shaykh Abdul-Azeez Bin Baaz’s Beneficial Answer to a Unique Question Regarding Backbiting:
The Questioner asked:
I talk to myself a lot, it is like this for me, and I cannot leave it off. Would it be Gheebah (backbiting) if I mentioned someone with what he dislikes and I am by myself? I do not mention it to anyone, rather it is to myself.
أنا كثيراً ما أتحدث لوحدي، طبيعة كذا، لم أستطع تركها فهل تعتبر غيبة إذا ذكرت إنسان بما يكره وأنا لوحدي، لم أذكره مع أحد من الناس، وإنما بيني وبين نفسي؟
Shaykh Ibn Baaz (rahimahullaah) answered:
The Prophet (Salallahu ‘Alaihi wa sallam) said: “Backbiting is saying about your brother that which he dislikes.” Therefore what is apparant from the speech of the Prophet (Salallahu ‘Alaihi wa sallam) is what is general and that whenever you mention about your brother that which he dislikes whether you are alone or with the people then this is all backbiting. Therefore the advice is to beware of this, and to get accustomed to silence when you are alone except when remembering Allah ‘azza wa jall. Don’t mention the people. Remember your Lord, keep busy with something from the rememberence of Allah. Subhan Allah, Al-Hamdu lillah, La ilaha ill Allah, Wallahu Akbar. Rabb ighfirli. Leave the people alone, you have enough to do (for yourself) from remembering Allah – Subhanahu Wa Ta’ala – asking his forgiveness and making suplications.
النبي -صلى الله عليه وسلم- قال: (الغيبة ذكرك أخاك بما يكره). فظاهر كلام النبي- صلى الله عليه ويسلم- العموم، وأنك متى ذكرت أخاك بما يكره سواء كنت وحدك أو عند الناس فهذا كله غيبة. فالوصية أن تحذر ذلك، وأن تعتاد السكوت إذا كنت وحدك إلا في ذكر الله عز وجل-، لا دخل لك في الناس، اذكر ربك، اشتغل بشيء من ذكر الله: سبحان الله والحمد لله ولا إله إلا الله، والله أكبر. اللهم اغفر لي. دع عنك الناس، عندك من الشغل ما يكفي، من ذكر الله واستغفاره، ودعائه سبحانه وتعالى -
Shaykh Saalih Al-Fawzaan, may Allah preserve him, was asked regarding the ruling on finding a wife on the internet through programs such asPaltalk for purpose of marriage.
أحسن الله إليكم صاحب الفضيلة ، وهذا سؤال عمت به البلوى في الإنترنت وهو : هل يجوز التعرف على النساء عن طريق برنامج محادثات يسمى بالبالتوك بنية الزواج منهن ، وهذا يكون عن طريق الإنترنت بالمحادثة أو بالمكاتبة ؟
Answer:
This is a cause to many harm & evil upon the people, due to the excuse that he is finding a person for marriage, so it is not permissible for a Muslim to enter in such affairs due to it being a cause of fitan & evil, (the issue) of the youth finding a mate (by the internet) could be a cause to many harm.
Audio taken from: http://www.alfawzan.ws/AlFawzan/FatwaaTree/tabid/84/Default.aspx?View=Page&NodeID=20752&PageID=4099
Shaykh Abdul Muhsin al-Abbaad on Jamaat at-Tableegh
Author: Shaykh ‘Abdul Muhsin al-’Abbaad
Source: Jama’at at-Tableegh – Pages 448 and 449
The Shaykh was asked: O eminent Shaykh, here we have newly invented groups, the Jamaah al-Ikhwaan (al-Muslimeen) and the Jamaat at-Tableegh and other than them. Are these groups from Ahlus Sunnah and what is your advice regarding this subject?
So the Shaykh said: These differing groups are newly invented, firstly. They are newly invented, their origins being in the 14th century (AH). And prior to the 14th century, they were not present and they had not originated; they did not exist.
As for the correct methodology and the straight path, then its birth and its origin are from the sending of the Noble Messenger (صلى الله عليه وسلم). The path which the Messenger (صلى الله عليه وسلم).and his Companions were upon since he was sent.
So whoever followed this, this truth and this guidance, then they are saved and victorious.
And whoever strays from this (path), has deviated to this sect or that group, thinking that they have with them some good and they have with them some mistakes.
But their mistakes are huge and tremendous so be warned about them and protect yourself by following the Jamaah, who are Ahlus Sunnah wal-Jamaah and they are upon the methodology of the Salaf (pious predecessors) of this Ummah. And they are dependant upon them (the Salaf) for what has been brought regarding Allaah and His Messenger (عليه السلام).
And (Ahlus Sunnah are) not dependant on the matters that came from fulaan (so and so) and fulaan (so and so) and upon the ways and the methodologies that were invented in the 14th century of the Hijraah. And these groups, or these two groups that were pointed out, they came about in the 14th century upon a way or upon a methodology that is well known.
As for Jamaat at-Tableegh, they have with them matters of evil, firstly. And it is a newly invented methodology. It originated in Delhi, and it did not originate in Makkah or in Madeenah. And its spring and its origin is in Delhi in India. And from what is know about India is that it is full of superstitions and full of innovations. Even though, there are many people from Ahlus Sunnah there, and they are upon the Sunnah and the correct way. For example the group Ahlul Hadeeth, those who are the best of people in this land.
The Shaykh also said: And the founders (of Jamaat at-Tableegh) are from the people of innovations and from the people who follow the ways of the Soofiyyah and they are deviated in aqeedah so it is a newly invented innovation found in this land. And it depends on these matters that have been established by its founders for this way. And they (the founders) are deviated in their aqeedah and in their methodology as well. They have with them aspects of Soofiyyah and aspects of Ashariyyah, those who are not upon the methodology of Ahlus Sunnah wal-Jamaah. Not in their aqeedah and not in their behavior.
Reading Materials on the deviated sect Jammat ut-Tabligh:
A grand expose of the extremely partisan, neo-soofee group known as ‘Jama’aatut-Tableegh’. The noble Shaykh, ‘Ubayd al-Jaabiree answers several questions about the Indian based group, their ‘aqeedah, manhaj, roots and goals. The answers illustrate the extremely hizbee nature of this group, their abomination of ‘ad-da’wah ilallaah’, destruction of the term ‘fee sabeelillaah’, corruption of the concept of tawheed, abandonment of the manhajul-anbiyaa’, deep roots in soofiyyah and foolish contempt with being attached to the party, devoid of seeking knowledge.
[Q1]: I am a youth who Allaah has guided at the hands of a few brothers. I travelled with them (jama’aatut-tableegh) for three days to Qatar. Then it was said to me by a student of knowledge that this type of action is not from the sunnah and is a bid’ah. So if a person goes out, for the sake of Allaah, for tableegh, is this a bid’ah?
[Q2]: Is this expression correct, ‘we are requested to strive and work, the guidance comes for Allaah, you move and work here and the guidance will descend, it might descend in America, it might descend in India, here, there or anywhere. The Prophet (sallallaahu ‘alayhi wa sallam) moved and worked in Makkah and guidance descended in Madinah.’ Is the expression correct?
[Q3]: What is the true understanding of the saying of Allaah, ‘And have Taqwaa of Allaah and Allaah will teach you’?
[Q4]: Did the Messenger (sallallaahu ‘alayhi wa sallam) go out for 4 months, 30 days or 3 days? What is the authenticity of the narration of ‘Umar (radiyallaahu anhu), ‘Why didn’t you complete 40 days’?
[Q5]: We went to Pakistan (with jama’aatut-tableegh) and we entered a braylawee (extremist soofee group) masjid and remained for 4 days praying behind a braylawee, our ameer knew that he was a braylawee. Then it was made clear to me after some time that the braylawiyyoon are mushrikoon. [The Shaykh interrupts stating, ‘I think your question is whether your salaat is valid]
[Q6]: What is the ruling of the one who interprets all of the ayaat on jihaad as being specific to jihaad of speech only?
[Q7]: Some ‘ulamaa generalise about some groups, and from them, jama’aatut-tableegh, that they are firaq (sects) and not jamaa’aat (groups) because the jamaa’ah is what the Prophet (sallallaahu ‘alayhi wa sallam) and his sahaabah were upon?
[Q8]: Is it affirmed that some youth from this country (Saudi Arabia) pledge allegiance to In’aamul-Hasan (modern-day leader of firqatut-tableegh) upon the Rubik chain of soofiyyah in India?
[Q9]: Some of the leaders of jama’aatut-tableegh in this country, when asked, ‘Why were graves entered in this centre for jama’aatut-tableegh in India’. They reply, ‘The people of India entered graves into the masjid in order to close the doors to shirk so that the people would not go to the cemetery and seek waseela to Allaah through the graves.’
[Q10]: They take as proof O Shaykh, and they say, ‘you placed this involvement upon us (the presence of graves at the main centre of the jama’aatut-tableegh in India), the grave of the Prophet (sallallaahu ‘alayhi wa sallam) is in the masjid in Madinah’. What do you say about this O Shaykh?
[Q11]: Some youth from this country (Saudi Arabia) spend various means to travel to the gulf and India, however money is not spent to travel to the ‘ulamaa of this country, and they act as if the ‘ulamaa of this land do not make da’wah. They describe the ‘ulamaa as ‘slaves of the dunyaa’. What do you say about this O Shaykh?
[Q12]: The ones affiliated with the jama’aah from the sons of this country (Saudi Arabia), what is their ruling? Do they vary in their nearness to bid’ah or are they the same? And what is the ruling on going out to Qatar, Kuwait or Pakistan and what is the ruling on the local khurooj that they do within this country?
What follows is the English Translation of the Q&A:
1:
2:
3:
4:
Fatwa of Shaykhul-Islaam Ibn Baz on Jammat ut-Tabligh:
Shaykh Abdur-Razzak al-Afeefee on the “khurooj” of Jammat ut-Tabligh:
Shaykh Saleh al-Fawzaan on Jammat ut-tabligh’s lack of concern with Tawheed:
Shaykh Saleh al-Fawzaan clarifies his stance on Jammat ut-tabligh:
Shaykh Ahmed Najmi Exposes the Slanderous Jammat ut-Tabligh:
Deranged Nut Case Muhammad Ilyas (founder of Tablighi jammat):
Shaykh Uthaymeen on Jammat ut-Tabligh:
Shaykh Abdullaah al Ghudayyaan says “do no accompnay them”:
Listen how Shaykh Muhammed Ibn Saalih Al ‘Uthaymeen (rahimahu Allaah) refers to the books of Shaykh Ad-Duwaish (rahimahu Allaah) and Shaykh Rabee’ Al Madkhalee (hafidahu Allaah) concerning Sayyid Qutb.
Listen how Shaykh ‘Abdul ‘Aziez Ibn Baz (rahimahu Allaah) replies on the following statements of Sayyid Qutb:
A section of the book “Kutub wa Shakhsiyaat” (p.242) was read out to the Shaikh and in which Sayyid Qutb accuses of Muawiyah and Amr Ibn al-Aas of lying (kadhib), deception (ghish), treachery or trickery (khadeeah), hypocrisy (nifaaq), and taking bribes (rishwah).
The Calamity Of Zakir Naik Upon The Ummah- these are questions from India asked to Shaykh Al-Muhaddith Yahya bin Alee Al-Hajooree (may Allah preserve him) , to gain clarification on Zakir Naik. They were asked around the year 2006, 1427 Hijriyyah.
All Questions and Answers are translated into English.
1) Question regarding Takfir wa Tabdee
2) Does seeking knowledge come in conflict with giving dawah?
3) Distinguishing between legislated politics & modern day politics
4) Question on obeying the rulers
5) Did the dawah of the Mujadid Muhammad Abdul Wahab cause fitnah?
6) Question Regarding Sufism
7) The deviated dawah of the ikhwan-ul muslimeen & hasan al-banna:
Part 1:
Part 2:
8) Can someone be a “salafi-sufi”?
9) Question RegardingThe Kingdom of Saudi Arabia
10) Ruling on “islamic” nasheeds
Biography:
1349H-1416H: Shaykh Muhammad Amaan bin ‘Alee Al-Jaamee
His Name and Birth:
His name was Muhammad Amaan bin ‘Alee Jaamee ‘Alee; and he went by the nickname Abu Ahmad. He was born and raised in Ethiopia in the district of Harer, town of Taga Tab. According to his official documents, he was born in 1349H.
His Early Studies:
The Shaikh grew up in the town of Taga Tab (Ethiopia) where he learned the Noble Qur’aan. After completing the Qur’aan, he began studying the books of Fiqh according to the madh-hab of Imaam Ash-Shaafi’ee, may Allaah have mercy on him. He also studied Arabic in his hometown with Shaikh Muhammad Ameen Al-Hareree.
He then left his hometown as was the custom of the inhabitants of that area, and moved to another town where he met with a man who would become his colleague in seeking knowledge and migrating to Saudi Arabia, Shaikh ‘Abdul-Kareem. So the ties of Islamic brotherhood were formed between the two of them. After meeting, they would go together to study under a teacher called Shaikh Moosaa under whom they studied Nadham-uz-Zubd of Ibn Raslaan. They then studied the text of al-Minhaaj under Shaikh Abaadir. While in this town, they learned several disciplines of Islamic knowledge.
The pair then had a desire to travel to the holy land of Makkah to seek knowledge and fulfill the obligation of Hajj. So they left from Ethiopia and headed for Somalia where they boarded a ship and headed for Aden (Yemen). There they experienced many hardships and perils on both land and sea but they continued on to Hudaidah by foot and fasted the month of Ramadaan there.
They then departed for Saudi Arabia and passed through Saamitah and Abi ‘Areesh until they got permission to enter Makkah, which they walked to on foot. While in Yemen, some teachers warned them against the Salafi Da’wah, which they called “Wahhaabee.”
His Studies while in Saudi Arabia:
After the Shaikh performed Hajj in 1369H, he began to seek knowledge in the study circles held in the precincts of Al-Masjid-ul-Haraam. There, he learned from Shaikh ‘Abdur-Razzaaq Hamzah, may Allaah have mercy on him, Shaikh ‘Abdul-Haqq Al-Haashimee, may Allaah have mercy on him, Shaikh Muhammad bin ‘Abdillaah As-Sumaalee and others.
While in Makkah, he came to know Shaikh ‘Abdul-‘Azeez bin Baaz and accompanied him in his journey to Riyadh when the Educational Institute was opened. This was in the early seventies (i.e. 1370H).
Some of the colleagues he studied with while undergoing secondary studies at the Educational Institute was Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad and Shaikh ‘Alee bin Mahnaa, former judge in the Central Courthouse of Madeenah. At the same time, he would attend the many circles of knowledge in Riyadh.
He also benefited and was influenced by the (former) Muftee, the great scholar of Jurisprudence and Principles, Shaikh Muhammad bin Ibraaheem Aali Shaikh, may Allaah have mercy on him.
He would stick closely to Shaikh ‘Abdur-Rahmaan Al-Afreeqee, may Allaah have mercy on him, as well as Shaikh ‘Abdul-‘Azeez bin Baaz, may Allaah have mercy on him, whose vast knowledge and noble manners he was able to absorb.
In Riyadh, he studied under Shaikh Muhammad Al-Ameen Ash-Shanqeetee, may Allaah have mercy on him, and the Muhaddith, Shaikh Hammaad Al-Ansaaree, may Allaah have mercy on him.
He was also greatly influenced by Shaikh ‘Abdur-Razzaaq Al-‘Afeefee, even in his manner of teaching. Likewise, he benefited from and was influenced by Shaikh ‘Abdur-Rahmaan bin Naasir As-Sa’adee, may Allaah have mercy on him, since they would write letters to each other. However, it should be known that he did not study under Shaikh As-Sa’adee. He also learned under Shaikh Muhammad Khaleel Harraas, may Allaah have mercy on him, whom he was greatly influenced by, and Shaikh ‘Abdullaah Al-Qar’aawee, may Allaah have mercy on him.
His Scholastic Accreditation:
He completed his secondary studies at the Educational Institute in Riyadh, then joined the College of Sharee’ah and obtained his diploma in 1380H. He then received the equivalent of a Masters Degree in Sharee’ah from the University of Punjab (Pakistan) in 1974 and thereafter a Doctorate’s Degree from Daar-ul-‘Uloom in Cairo.
His Scholarly Status and the Scholar’s Praise for him:
The Shaikh held a high status amongst the people of knowledge and virtue as they would mention good things about him and rely on him. In fact, reliance upon his knowledge and Creed reached the point that when he was a student in Riyadh, and his teacher Shaikh ‘Abdul-‘Azeez bin Baaz, saw his superiority and enthusiasm for knowledge, he referred him to Shaikh Muhammad bin Ibraaheem, may Allaah have mercy on him, which resulted in him being appointed a teacher at the Educational Institute in Saamitah in the district of Jaazaan.
What also proves the trustworthiness of his knowledge and Creed and his high regard amongst the scholars was the fact that when the Islamic University in Madeenah was opened, he was appointed to teach in it after being selected by Shaikh ‘Abdul-‘Azeez bin Baaz, may Allaah have mercy on him.
It is well known that the Islamic University of Madeenah was founded in order to disperse the Creed of the Pious Predecessors. And this same University entrusted him to teach this Creed, first in the secondary institute and then in the College of Sharee’ah, due to their trust in his Creed, knowledge and methodology and so that he could participate in achieving the University’s goals.
Below are some of the statements of the trustworthy scholars that they wrote about Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him:
In a letter written (no. 64) by the former Muftee of the Kingdom of Saudi Arabia, Shaikh ‘Abdul-‘Azeez bin Baaz, may Allaah have mercy on him, on 1/9/1418H, he said about Shaikh Muhammad Amaan: “He is known to me for possessing knowledge, virtue, a good Creed, and activeness in Calling to Allaah and warning against innovations and misconceptions. May Allaah forgive him, grant him an abode in Paradise and keep his progeny upright. And may He gather us, you and him in the abode of His honor. Verily, He is All-Hearing and All-Near.”
In a letter dated 3/3/1418H, Shaikh Saalih bin Fawzaan Al-Fawzaan said: “Shaikh Muhammad Amaan as I knew him: Indeed, the students and those who hold various type of higher degrees are many, but there are only a few from whose knowledge and personality you could truly benefit from. Shaikh Muhammad Amaan was one of these few rare scholars who employed their knowledge and efforts in order to benefit Muslims and guide them by calling them to Allaah upon knowledge. This was via the classes he would give while at the Islamic University and the Prophet’s Masjid as well as during the excursions he would undertake inside and outside of the Kingdom in order to give lessons and lectures on various topics. He would call to Tawheed and propagate the correct Creed, and he would direct the Muslim youth towards the methodology of the pious Predecessors (Salaf as-Saalih) while warning them about destructive principles and deviant calls.
Whoever did not know him personally should get to know him by way of his beneficial books and numerous tapes, which consist of a deluge of the great amount of knowledge and immense benefit he possessed.”
Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad, a teacher at the Prophet’s Masjid, may Allaah preserve him, said: “I came to know Shaikh Muhammad Amaan bin ‘Alee Al-Jaamee when he was a student in the Educational Institute of Riyadh and then when he was a teacher in the Islamic University of Madeenah in the secondary level and then in the university level. I knew him to have a good Creed and following a safe course. He dedicated himself to clarifying the Creed upon the beliefs of the Predecessors and to warning against innovations by way of his classes, lectures and writings. May Allaah forgive him, have mercy on him and grant him an immense reward.”
The Director of the Islamic University of Madeenah, Dr. Saalih bin ‘Abdillaah Al-‘Abood, said in a letter written on 4/15/1417H: “The brother, Shaikh Mustafaa bin ‘Abdil-Qaadir, asked me to write something about Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, that I know personally about him and his good qualities. So I complied with his request by writing these brief words even though I was not one of his students or close companions throughout the times I met him and mixed with him. However, there were some meetings that took place between him and I, may Allaah have mercy on him, from which I benefited and which resulted in us getting to know each other better and love for the sake of Allaah to develop between us, not to mention a firm conformance with the methodology of the Salaf-us-Saalih in matters of Creed and refuting opposition.”
Muhammad bin ‘Alee bin Muhammad Thaanee, a former teacher in the Prophet’s Masjid, may Allaah have mercy on him, said in a letter dated 1/4/1417H: “He was a Salafee scholar of first class rate in sacrificing himself for the Islamic Call. He was also very active in giving lectures in mosques and educational seminars both in and out of the country (of Saudi Arabia). He authored many books on Creed and other subjects. May Allaah reward him on behalf of Islaam and the Muslims with the best of rewards.”
Muhammad bin ‘Abdil-Wahhaab Marzooq Al-Bannaa, may Allaah preserve him, said about him: “He, may Allaah have mercy on him, was upon good, which we love, such as good manners, sound Creed and pleasant companionship. I ask Allaah to shower him with His Mercy, grant him an abode in Paradise, and gather us together there as brothers upon thrones facing one another.”
Shaikh ‘Umar bin Muhammad Fulaata, a teacher in the Prophet’s Masjid and Director of the Daar-ul-Hadeeth branch, may Allaah have mercy on him, said in a letter dated 2/8/1417H: “In general, he, may Allaah have mercy on him, was honest in speech, immense in his ascription to the beliefs of Ahlus-Sunnah, and strong in his desire to call to Allaah through speech and action. He was reserved in speech, strong in clarifying, and quick to get angry when Allaah’s laws were violated. The gatherings he would hold in the Prophet’s Masjid, the books he would distribute, and the travels he would undergo speak on his behalf.
I accompanied him one time on a journey and what a great friend he was! He himself accompanied the great scholar Muhammad Al-Ameen Ash-Shanqeetee, may Allaah have mercy on him, author of Adwaa-ul-Bayaan and other books, on a journey and also served as a good companion for him. A journey is that in which the true nature of a man becomes revealed. He would not flatter others, nor would he be hypocritical. He would not argue or dispute with others. If the proof was with him, he would openly proclaim it. And if the opposite of what he adhered to became apparent to him, he would take on that view and recant from his prior position. This is the common practice of the believers as Allaah says: “The only saying of the faithful believers when they are called to Allaah and His Messenger to judge between them is that they say: ‘We hear and we obey!’ Such are the successful.” [Surah An-Noor: 51]
I call upon Allaah as a witness to the fact that he, may Allaah have mercy on him, fulfilled many times over his duty of serving the Religion and spreading the Sunnah of the chief of messengers (i.e. Prophet Muhammad). As a result he encountered much harm and was subjected to plots and conspiracies, but he did not give in nor was he dissuaded from his goal until he met Allaah. The last words he uttered were the testimonies of Laa Ilaaha illaaAllaah and Muhammadur-Rasoolullaah.”
Shaikh ‘Umar Fulaata, may Allaah have mercy on him, also said: “I came to know Shaikh Muhammad Amaan bin ‘Alee Al-Jaamee, may Allaah have mercy on him, since a long time ago, after he came to this country (of Saudi Arabia) seeking knowledge, searching for good, and looking to learn the Creed of Ahlus-Sunnah wal-Jamaa’ah.
I met him in 1372H in the home of our teacher, example, and fatherly figure, Shaikh ‘Abdur-Rahmaan bin Yoosuf Al-Afreeqee, may Allaah have mercy on him and us, in Riyadh, since he would spend a lot of time with him and benefit from him. When I asked about him, I was informed that he had come from Saamitah where he would teach and participate in examinations in the educational institute and faculties under the Aali Shaikh family.
What caused me to notice him at that time was his vigor, zeal, superiority and great concern for speaking the pure Arabic language as well as his ability to explain clearly some of the problematic Fiqh issues, which showed that he was a well-versed student of knowledge.
Not much time passed since then until it was conveyed to me that our teacher, Shaikh ‘Abdur-Rahmaan Al-Afreeqee, presented him with the opportunity of becoming part of his family by way of him marrying his wife’s sister. So based on this, the ties between them became strengthened and the connection and love between them increased.”
The professor, Dr. Muhammad Hamood Al-Waa’ilee, teacher in the Prophet’s Masjid and Islamic University of Madeenah as well as its headmaster for Advanced Studies and Educational Research, said in a letter dated 5/29/1417H: “I began my acquaintance of the Shaikh in 1381H when this noble country of Saudi Arabia first opened the Islamic University in Madeenah. He was one of the first to teach there and I was one of his students. He was from a number of teachers that would give their students special attention, which was not restricted to just that of a student-teacher relationship in class.
He would devote a great amount of attention in most of his classes to the Creed of the Pious Predecessors, may Allaah be pleased with them, and would not let any opportunity pass in which he would not explain its status and high position. This was the same whether his lessons were on Creed or on other subjects.
When he would discuss the Creed of the pious Predecessors and attempt to implant it into the souls of his students – a majority of who came from all places abroad – he would speak with profound experience and knowledge of this Creed, as he had tasted its sweetness and treaded its path, to the point that those listening and watching him would feel as though their hearts would become soft with love and affection for it.
He would undergo journeys in order to spread the Call and teach outside of the Kingdom of Saudi Arabia. He would not let any occasion or opportunity pass without clearly explaining the loftiness, purity and nobility of this Creed. Anyone who reads the books and treatises that he wrote will come to realize the truth of his Call.
I attended the deliberation of his doctorate’s dissertation in Dar-ul-‘Uloom, which falls under the University of Cairo in Egypt. In most of his research, he strove to clarify the purity of the Creed and the soundness of the methodology of the pious Predecessors. His academic persona became apparent throughout the discourse in his ability to expose the falseness of every methodology that deviated from the methodology of the pious Predecessors…
In summary, he may Allaah have mercy on him, had great love for the Creed of the pious Predecessors and he was sincere in calling to it and dedicated to defending it. Nothing prevented him from speaking the truth about it – not even people turning away from him and boycotting him. May Allaah have mercy on him and forgive him.”
Dr. Muhammad bin ‘Abdir-Rahmaan Al-Khumayyis, teacher at the Imaam Muhammad bin Su’ood Islamic University in Riyadh wrote: “The noble Shaikh, Muhammad Amaan bin ‘Alee Al-Jaamee, may Allaah have mercy on him, from what I knew about him, was from the strongest at defending and calling to the Creed of the pious Predecessors. He would defend it in books, lectures and seminars. And he was strict in refuting those who opposed the Creed of the pious Predecessors.
It is as if he sacrificed his entire life for this Creed in terms of learning it, teaching it, instructing it and calling to it. He realized the importance that this Creed has on the life and uprightness of a human being. And he acknowledged the danger that innovations which opposed this Creed have on the livelihood of society and individuals. So may Allaah have mercy on him and forgive him and all of the Muslims.”
The afore-mentioned statements of people of knowledge and virtue about Shaikh Muhammad Amaan Al-Jaamee show his academic status and his efforts and struggle in calling to Allaah for close to his last forty years. His strong love and interest for clarifying and teaching the Creed of the Salaf brought him to high levels of distinction to the point that he became known amongst the scholars for his devotion to it. But apart from Creed, he was also very well-versed in the subjects of Tafseer, Jurisprudence, and the Arabic language.
His Books and Writings:
The Shaikh authored several books and delivered many lectures and classes, which were transcribed before and after his death and published. Below is a list of some of his most famous and highly regarded works:
1. As-Sifaat-ul-Ilaahiyyah fil-Kitaab was-Sunnah an-Nabawiyyah fee Daw’-il-Ithbaat wat-Tanzeeh [The Divine Attributes in the Qur’aan and Prophetic Sunnah in light of Affirming and Absolving] This is one of the larger books of the Shaikh, which is highly beneficial in its subject.
2. Adwaa ‘alaa Tareeq ad-Da’wah ilaal-Islaam [Illuminations upon the Path of Calling to Islaam] This book consists of a number of lectures he gave, which affirm the Creed of the Salaf, present the status of the Call to Islaam in Africa, discuss the problems faced by the Call and the Callers in current times and their solutions, and provide a refutation of the Sufees.
3. Al-Muhaadarah ad-Difaa’iyyah ‘an-is-Sunnah al-Muhammadiyyah [A Lecture in Defense of the Sunnah of Muhammad] The source of this book was a lecture he delivered in 1383H in Sudan in which he refutes the atheist Mahmood TaHa.
4. Haqeeqat-ud-Dimuqratiyyah wa annahaa laisat minal-Islaam [The Reality of Democracy and a Clarification that it is not from Islaam] The source of this treatise was a lecture he gave in 1412H.
5. Haqeeqat-ush-Shooraa fil-Islaam [The Reality of Shooraa in Islaam] This is a small treatise.
6. Al-‘Aqeedat-ul-Islaamiyyah wa Taareekhuhaa [The Islamic Creed and its History] An excellent treatise on the progression and evolution of the recording of Creed and the formation of deviant groups throughout the history of Islaam.
7. Nidhaam-ul-Usrah fil-Islaam [The Structure of the Muslim Family] A short treatise which was originally a lecture he gave in Africa. The book was translated and published in English.
Many of the lessons and classes the Shaikh would give explaining classical works on Creed and Jurisprudence were also transcribed and published on the Internet and in book format. Amongst these works are his explanations of:
1. Tajreed-ut-Tawheed of Al-Maqreezee
2. Thalaathat-ul-Usool of Muhammad bin ‘Abdil-Wahhaab
3. Shuroot-us-Salaat of Muhammad bin ‘Abdil-Wahhaab
4. Al-Usool-us-Sittah of Muhammad bin ‘Abdil-Wahhaab
5. Al-‘Aqeedat-ut-Tadmuriyyah of Ibn Taimiyyah
6. Al-Qawaa’id-ul-Muthlaa of Ibn Al-‘Uthaimeen and more.
His Students:
It is hard to imagine that a man of such a high regard amongst the scholars and who expended such great efforts in his call to Allaah and his love for the Creed of the Salaf would be void of any students. Many students studied under him to the point that it is difficult to confine their amount due to their large number. However, from the most outstanding of them are:
1. Dr. Rabee’ bin Haadee Al-Madkhalee;
2. Shaikh Zayd bin Haadee Al-Madkhalee;
3. Dr. ‘Alee bin Naasir Al-Faqeehee, teacher in the Prophet’s Masjid;
4. Dr. Muhammad Hamood Al-Waa’ilee, teacher in the Prophet’s Masjid and headmaster of the Islamic University’s Advanced Studies department;
5. The Muhaddith, Shaikh ‘Abdul-Qaadir bin Habeebillaah As-Sindee, may Allaah have mercy on him;
6. Dr. Saalih bin Sa’ad As-Suhaymee, teacher in the Prophet’s Masjid and Islamic University;
7. Dr. Ibraaheem bin ‘Aamir Ar-Ruhaylee, teacher in the Islamic University;
8. Dr. Bakr bin ‘Abdillaah Abu Zaid, member of the Committee of Senior Scholars;
9. Dr. Falaah Isma’eel, teacher in the University of Kuwait.
Some of his Noble Characteristics: 1. His Sincerity: He, may Allaah have mercy on him, was sincere to Allaah, His Book, His Messenger, the Muslim Imaams and their common-folk. This becomes apparent with just the slightest bit of reflection, since if one looks at his life, he will see that the Shaikh sacrificed his entire life in affirming what our Lord is deserving of in terms of His Lordship, Worship, and Names and Attributes according to the understanding of the pious Predecessors. This can be seen in his lessons, writings, lectures, and refutations against those who opposed the Qur’aan and Sunnah. Furthermore, he was just and balanced when refuting his opponents steering clear from partisanship and vain desires.
2. His Mixing Little with People: He, may Allaah have mercy on him, was known to mix little with people unless it was for good. So as a result most of his time and his days would be reserved. His manner of doing this was well known since he would go out from his home to work in the Islamic University, then return home, then go to the Prophet’s Masjid to give classes there after ‘Asr, after Maghrib, after ‘Ishaa and after Fajr. He would continue to follow this schedule up until he was bedridden when his illness worsened.
3. His Reserved Tongue: He, may Allaah have mercy on him, was also reserved in speech, He would not speak ill, throw blame or backbite others. In fact, he would not allow anyone to backbite others while in his presence nor would he permit anyone to convey gossip and people’s defects to him.
If any students of knowledge fell into error, he would request the tape or the book (containing the error) and would listen or read it. If it became apparent to him that it was in fact an error, he would fulfill his requirement of advising that person.
4. His Forgiving Nature and Forbearance: He would react to those who treated him badly by displaying forbearance and forgivingness.
Many times people would come up to him on the street or while in the Prophet’s Masjid and ask his forgiveness for speaking bad about him and attacking his honor, and he would say to them: “I hope Allaah will not cause anyone to enter the Hellfire because of me.”
He would also pardon those who sought to destroy his reputation, saying: “There is no need for anyone to come to me to seek my pardon, for I have already pardoned everyone.” And he would request those in his gatherings to convey this from him.
5. His Concern and Care for His Students: He, may Allaah have mercy on him, was from those who gave special to his students, which would not stop with the end of his classes. He would attend their special functions, ask about their situations, take care of some of their needs, and help them out with some of their family problems or some of the hardships of life that they encountered. In general, he would make use of his money, reputation, and time in order to assist those students of his that were needy.
These actions of his left a profound effect on his students and as a result, he would earn true love from them. His students felt the great gap in this aspect after he died. The truth is that the Shaikh, may Allaah have mercy on him, possessed many good characteristics, all of which cannot be mentioned here.
Some of his Wise Sayings:
The Shaikh said: “It is upon our youth to take advantage of their free time by spending it on studying books that cure the diseases of the heart. This will cause a person to try to adhere to the ways and practices of the pious Predecessors in being steadfast and upright, and not just practicing it outwardly. Practicing Islaam on the outside is of no use by itself. Wearing a short garment (thawb) and growing a long beard are two things that Allaah has prescribed and encouraged. However, if there cannot be found any Islamic concept and understanding behind that, these outward features are of no use or benefit.” [The tape: “Sharh Asbaab Inshiraah-us-Sadr”]
His Salafee Creed:
What proves that the Shaikh was upon a sound Salafee Creed was that fact that he would teach from the classical books of Creed from the pious Predecessors, such as: al-Waasitiyyah, al-Fataawaa al-Hamawiyyah al-Kubraa, at-Tadmuriyyah, Sharh al-‘Aqeedatut-Tahaawiyyah of Ibn Abil-‘Izz, al-Eemaan, Thalaathat-ul-Usool, Fat’h-ul-Majeed, Qurratu ‘Uyoon-ul-Muwahhideen, al-Usool-us-Sittah, al-Waajibaat-ul-Mutahattimaat, al-Qawaa’id-ul-Muthlaa and Tajreed-ut-Tawheed of Al-Maqreezee. These lessons were recorded and are widely available in cassette form. He would explain some books several times such as Thalaathat-ul-Usool.
He would also refute the people of innovation, such as the Sufees, the Shee’ah, and the Rawaafid as can be witnessed in his books, the articles he would write for scholastic magazines, and the lectures and classes he would give. As an example, refer to his book: Adwaa ‘alaa Tareeq ad-Da’wah ilaal-Islaam [Illuminations upon the Path of Calling to Islaam].
His Sickness and Death:
During the last part of his life, he was stricken with a terminal illness to the point that he was bedridden for almost a year. But he endured it with patience and forbearance.
Shaikh ‘Umar Fulaata, may Allaah have mercy on him, said: “In the last part of his life, he was stricken with chronic illnesses, but endured them. One of his children related to me that before he died, he gathered his family together, advised them and emphasized in counseling them to be conscious and fearful of Allaah (Taqwaa), to maintain family ties, and to strive upon the Salafee Creed up until the time that they meet Allaah. The last thing he said before he died was the testimony that: ‘There is no deity that is worshipped in truth except Allaah and Muhammad is the Messenger of Allaah.’”
Shaikh ‘Abdul-Maalik Ramadaanee said in his book Sittu Durar (pg. 43): “Also from the things that I can’t forget is the final advice of our Shaikh, Muhammad Amaan Al-Jaamee, may Allaah have mercy on him for it has been related to us from our teachers and others who were with him during his last days that he would continually say at the time prior to his death: ‘The Creed, the Creed. I advise you with that.’ And what a great advice this was for the Shaikh lived for Tawheed. It is not possible to think about some speech he made except that it was either about Tawheed or in defense of it. And Allaah allowed him to die with that such that he made it his final advice to those after him, just as Prophet Ibraaheem and his children did as mentioned by Allaah: ‘And this was enjoined by Ibraaheem on his sons and Ya’qoob, (saying): ‘O my sons, Allaah has chosen for you the (true) religion, so do not die except in the Faith of Islaam.’ Or were you witnesses when death approached Ya’qoob, when he said to his sons: ‘What will you worship after me?’ They said: ‘We will worship your God – the God of your fathers, Ibraaheem, Isma’eel and Ishaaq – one God. And to him we submit in Islaam.’ [Surah Al-Baqarah: 132-133]
On a Wednesday morning, on the 26th of Sha’baan 1416H, his soul returned back to its Creator. His funeral prayer was held on that day after Dhuhr and he was then buried in the Baqee’-ul-Gharqad Cemetery in Madeenah. A large group of people were present at his funeral including amongst them many scholars, judges, and students of knowledge. His death put the ummah at a loss, since they were now lacking a great and hard-working scholar, may Allaah grant him a spacious abode in Paradise.
Sources for his Biography:
Refer to the biographical account of the Shaikh written by his student, Mustafaa bin ‘Abdil-Qaadir Al-Fulaanee in 3/5/1419H as found in the book: “The Islamic Creed and its History” (pg. 5-22) with alterations and additions.
Question:
Respected Shaykh, may Allah give you success: on the days following Eid, some people organize gatherings for women where the simple hand drum (al-duff) is used and there is dancing and singing. [The women] say these are the days of Eid and it is allowed to use al-duff, dance and sing without using [other] musical instruments; how correct is this?
Answer:
Brother, the day of Eid is one day, not a number of days. The days of Eid Al-Ad-ha and Eid Al-Fitr are a one day for each. The Days of Tashriq that follow the day of Eid Al-Ad-ha are not days of Eid, they are not called Days of Eid; these are the Days of Tashriq. These people [being asked about] want to revive drums, musical instruments and singing, they call them the Days of Eid. This is a lie about the Shariah; this behaviour is not allowed not for men and not for women.
Question:
May Allahs benevolence be upon you, respected Shaykh, the enquirer asks: In the tape shops there are tapes where there are recordings of al-duff being played accompanied by young women / teenage girls saying nashids. Teenage girls and women listen to these tapes on Eid with the excuse that al-duff is allowed on the Day of Eid. What is the ruling on this?
Answer:
The ruling is that this is not allowed. This [activity] teaches young women false frivolity and singing it spoils young Muslim women and makes them become silly. Accordingly, these tapes must be destroyed, they must be destroyed. Singing on Eid was not allowed by the Prophet Allahs praise and peace be upon him except for young girls; minors who were not legally liable for their actions. [They were] young girls, not females who were legally bound by Islamic law (i.e. those who had reached puberty). Women who are grown up and legally bound by the commandments of Islam are not permitted to sing or behave frivolously.
Question:
May Allahs benevolence be upon you, respected Shaykh, this enquirer asks about a practice that has emerged in the mosques/places of prayer on Eid: the distribution of dates before Eid prayer, so that people can get the virtue (of practicing the Sunnah) of eating some dates [before Eid Al-Fitr prayer]. Is this action a Sunnah, or is it a novel introduction?
Answer:
This is the practice of some young Muslims Allah guide them. This was not done amongst the Salaf; we do not know that they used to distribute dates at the Eid prayer place (musalla). What is confirmed from Allahs Messenger praise and peace of Allah be upon him is that he used to eat before leaving home [on Eid Al-Fitr], he would eat a few dates before leaving his house. So, whoever wants to practice the Sunnah should eat when he leaves his house not at the mosque or prayer place.
Question:
Respected Shaykh, what is the ruling on giving presents at Eid?
Answer:
There is no harm in this. Spending more and giving more food, drink, gifts and visiting others, all of this is desired, because it involves keeping in touch with Muslims and brings about love between them. So, there is no harm in [giving gifts].
Source: Taken from the official website of Shaykh Salih Al-Fawzaan. Compiled in a forum thread on Sahab Salafi Network, http://www.sahab.net/forums/showthread.php?t=371711 . accessed 21/09/2009.
Translator: Abû Abdillâh Owais Al-Hâshimî (Taken from West London Dawah Yahoo Group)
Approximate transcription of the English translation of the audio:
Question: What is your advice concerning the one who speaks ill of Shaykh Ubayd al-Jaabiree and speaks ill of others from among the scholars?
Answer: Indeed we have spoken earlier concerning the virtue of ilm (knowledge) and the ulamaa (scholars). And no doubt we mentioned that which is due to the scholars from huqooq (rights) as has been mentioned by the likes of Ibn al-Qayyim and other than him concerning the rights that are due to the scholars and affairs that revolve around that meaning.
Indeed Shaykh Ubayd is a man from the ulamaa of Ahlus-Sunnah. He is one of the ulamaa from Ahlus-Sunnah.
Like others from the ulamaa, he makes mistakes at times and he is correct at times. He is correct with issues and he may make mistakes with issues. But we do not believe though, that our shaykh, like other than him from amongst the mashaykh, intends upon making mistakes. Just as Imaam Maalik was erroneous in issues, and just as Imaam Ahmad was erroneous in issues, they may make mistakes in issues and they are correct in issues.
But to go past that — and to go further and to cause a mistake a shaykh may have made, or you believe he may have made, to make you to speak ill of the scholar and to degrade or and disrespect the shaykh, like how some people disrespect Shaykh Muhammad Amaan or Shaykh Rabee and others, then this is from the most false types of falsehood.
And the just the lowly nature of this speech suffices us to have to speak about it. Just narrating the statement (of falsehood) is a sufficient refutation of it.
It is likewise befitting and a must that we know that many of those who speak concerning our shaykh and the mashaykh, if you were to ask them regarding the issues related to tahaarah (purification) then they would be ignorant of that. And these same individuals before a number a days were individuals who used to phone the shaykh to ask him regarding some of these simple issues related to tahaarah. And now in this day we find them speaking ill of the same shaykh that they were asking just recently about issues related to tahaarah and seeking answers from the shaykh.
So let them fear Allaah, subhaanahu wa ta alaa, indeed Allaah, azza wa jal, does not love dhulm (oppression) or that one would practice dhulm. So let them fear Allaah, subhaanahu wa ta alaa.
http://www.salafitalk.net/st/uploads/Bukhaari.mp3 Ash-Shaykh Falaah bin Ismaa’eel al-Mundikaar
Replies To Those Who Attack
Ash-Shaykh ‘Ubayd al-Jaabiree 2007
Question: Some of the people speak ill and defame our Shaykh, Shaykh Ubayd al Jaabiree and say that, ‘He is not from the major Scholars’ and that ‘in fact, he is not from the Scholars at all’ and ‘He doesn’t have any recommendations from the Fatwaa Committee’ and so on.
So what is your advice to us and to them?
Some Points From The Answer:
quote:
If you were from the people that has some ýaql, weýre not speaking about virtue, but just ‘aql, intellect then you would know about that which you are saying about Shaykh ‘Ubayd.
quote:
If you were a person of intellect you would have sufficed to say that “He does not have a recommendation from the Lajnah committee” but the fact that your saying that, “He is not from the Ulamaa”. This is a ruling and a judgement upon him from yourself, and who are you to judge and pass a ruling upon our Shaykh, Shaykh ‘Ubayd.
quote:
This statement of yours don’t forget that it is going to be written, as Allaah, The Most High has mentioned:
{{THEIR TESTIMONIES ARE GOING TO BE WRITTEN AND THEY SHALL BE QUESTIONED ABOUT THEM}}
So Allaah is going to question you about this statement of yours about the Shaykh, and this verdict that you have passed upon the Shaykh (that he is not from the Ullamah)
{{THEIR TESTIMONIES ARE GOING TO BE WRITTEN AND THEY SHALL BE QUESTIONED ABOUT THEM.}}
So prepare for yourself an answer for that day, prepare for yourself an answer for that day that you are going to be questioned regarding your statement concerning Shaykh Ubayd and how you passed this judgement upon him.ý
quote:
ýConcerning Shaykh Ubayd then it is sufficient for you to ask the Scholars that are present today, the likes of Shaykh Rabeeý and others from amongst the Scholars. Likewise, what the Scholars that have passed away have said concerning Shaykh Ubayd, the likes of ash-Shaykh Hammaad al-Ansaari, Shaykh ibn Baazýý
quote:
ýHe is from the first of those who graduated from the Islamic University of Madeenah. When the Islamic University was first opened and Shaykh Ibn Baaz was in charge, and the likes of Muhammad Ameen ash-Shanqeeti and al-Albaani were teaching, he was from those that graduated under the likes of these Scholarsýý
quote:
ýAs far as the Fatwaa Committee recommending the Shaykh, then if you have something by way of intellect and you have Taqwaa, then when you here what I am about to say you will return from what you have said about the Shaykh. Shaykh Ubayd was the head of the Fatwaa Committeeýs department for ýIslamic Verdicts and Researchý in Madeenah for a period over 10 years! The Fatwaa Committee in Riyaadh has a department in Madeenah that was established by Shaykh Abdul Azeez bin Baaz, and Shaykh Ubayd was the Head of that section for over ten years. So who put him in charge? Was it you or was it Shaykh ibn Baaz?! So is that a recommendation or not a recommendation? Is Shaykh ibn Baaz going to put someone in charge that doesnýt deserve it? Ask yourself, do you have a recommendation from the Fatwaa committee or from Shaykh Ibn Baaz?…ý
Shaykh Falaah went on to mention a beautiful story of when he, himself was a student at the Islamic University. He mentioned that he went to visit Shaykh Ubayd at the Fatwaa Committee office along with a group of students from Kuwait. He met Shaykh Ubayd and introduced himself. Shaykh Falaah mentioned that although he wanted to visit the Fatwaa Committee again, he didnýt have the opportunity for the period of two whole years, due to him being busy with his studies. However after that period of two years he had to opportunity to visit them once again. He mentioned that when he entered upon Shaykh Ubayd, Shaykh Falaah said ýAs-Salaamu ýalaykum wa Rahmaatullaah.ý Shaykh Ubayd stood up and said ýWa ýalaykumus Salaam wa Rahmaatullaah O Falaah O Ibn Ismaýeel!ý Shaykh Falaah said that he was amazed that he had only sat with him once for 15 minutes and then didnýt see Shaykh Ubayd again for two years and even though Shaykh Ubayd is blind, he still recognised his voice after that period of time.
quote:
ýSo he is blind and only recognised me from my voice! Shaykh ibn Baaz placed him in charge of the Fatwaa Committeeý So fear Allaah o servant of Allaah, he is from the closest of people to Shaykh ibn Baaz, from the closest of people to Shaykh Ameen ash-Shanqeeti may Allaah have mercy upon themýý
quote:
ýAlso remember that the flesh of the Scholars is poisonousýý
Taken From: ‘The Complete Guidance to Islaam’ Lecture Series
The Annual National Conference Birmingham
Masjid As-Salafi
An inspiring Khutbah explaining the reasons why people fall astray.
Review:
Allaah, the mighty and majestic created mankind upon al-Fitrah (the natural inclination):
…Allaah’s Fitrah (i.e. Allaah’s Islaamic Monotheism), with which He has created mankind. [Surat ur-Room, 30:30]
Part of al-Fitrah is loving the truth and detesting falsehood because the truth is sweet, it is delicious to the hearts and falsehood is bitter to the soul.
The six points:
1. Jahl (Ignorance)
2. Kawf (Fear)
3. Kibr (Pride/Arrogance)
4. Hasad (Jealousy)
5. Bad Companionship
6. Sins
Is it not the case that we have seen from our own brothers/sisters the likes of these points bringing about the ruin of those beloved to us.
- Jahl (ignorance): Have we not seen the effects of one being ignorant of the Aqeedah, heedless about his manhaj, slipping in to the hands of the people of hizbiyyah?
- Kawf (Fear): Have we not seen someone become fearful of his; family traditions/expectations, cultural or peer pressure, eventually subsiding to the preferences of those who pressure him away from Islaam?
- Kibr (Pride/Arrogance): Is it not the case that some have rated themselves, looked down on others and claimed leadership for themselves or despised those who Allaah has give authority, leadership or fame to?
- Hasad (Jealousy): Such a common vice, envying knowledge, envying popularity, envying leadership to the point of severing relationships that were based upon righteousness and good companionship all due to being displeased with the Qadr of Allaah
- Bad Companionship: A foundation of correct Aqeedah, good companionship and spending time wisely, how is it destroyed? By the one who feels secure, not in need of guidance and good companionship so they entertain the companionship of the wicked or those unconcerned with upright moral character, those who do not act by ad-deenun-naseehah so slowly the spending of time flips from goodness to uselessness to evil, from the appearance of a practising Muslim to a open sinner (beards trimming down/khimaars changing colour) how, not by the corruption of information but by the vice of poor companionship (oftentimes by those who feel they have reached a level of excellence in their fiqh of the deen, such that they can associate with anyone and receive no ill effects)
- Sins: Often overlooked, we should fear the retribution of Allaah, worry about our guidance and our end as the Companions often did, and be careful what you wish for! If you incline towards evil and away from the sanctity of the places of Sunnah and goodness, then perhaps you will receive what you intended
Nur ala Al-Darb Fatwas>Volume 1>Bid`ah>Ruling on offering Salah behind an Imam practicing Bid`ah:
Q146: There is a Masjid (mosque) in our district built by some Sufis. We, the followers of the Sunnah, wanted to build it, but they insisted on doing so. The Masjid is now under their administration and management and they recite poetry and eulogies in it. Can we pray in this Masjid behind the Imam (leader in congregational Salah) who commits Bid`ah (rejected innovations in religion)? Otherwise, what shall we do?
A: If the Imam is not a Kafir (disbeliever), but he commits some Bid`ahs which do not render him a non-Muslim, there is no harm in offering Salah with them. You should guide them and advise them through Da`wah after Salah and hold study circles in the Masjid. This will benefit them and they will abandon these innovations, if Allah wills. This falls under the principle of cooperation in righteousness and piety, and advising one another.
However, if the Imam commits acts which render him a Kafir, such as seeking the help of the Messenger (peace be upon him), supplicating to him instead of Allah, seeking the help of the dead, or making vows and sacrificing animals to them,
( Part No : 1, Page No: 320)
this is considered Kufr (disbelief) and deviance. You should not offer Salah behind him, because these practices are considered Kufr and Shirk (associating others in worship with Allah).
If the Imam has some heretical beliefs, such as the belief that the universe is controlled by other than Allah, like the Awliya’ (pious people), as some Sufis believe; if he is a pantheist (believes that the Creator and creation are one; that the Creator is creation and the worshipper is the Worshipped) or has other atheistic beliefs, he is considered a Kafir and you should not offer Salah behind him.
If the Bid`ah he commits is not considered Kufr, you may offer Salah behind him; such as celebrating the Prophet’s birthday, if it does not entail acts of Kufr. The same holds true for Bid`ah committed by Sufis which is not tantamount to Kufr. However, it is best to find an Imam who adheres to the Sunnah, whenever possible.
As to the poetry recited there, it should be examined. An example is the poetry of the author of Al-Burdah in his statement:
“O you, the noblest of creatures, I have none to resort towhen disasters befall but you”
“If you will not help me when the time comesI will definitely be lost”
“This world is part of your benevolenceand the knowledge contained by the Pen and the Tablet is derived from your knowledge”
This is considered heretical poetry and deviant belief. If the founders of the Masjid believe in such concepts, you should not offer Salah behind their Imam. Believing that the Prophet (peace be upon him) knows the Ghayb (Unseen) or owns this world and the Hereafter is considered Kufr and misguidance, we seek refuge with Allah from that. The Ghayb is known only by Allah, may He be Glorified and Exalted.
( Part No : 1, Page No: 321)
The same applies to the belief adopted by some Sufis and some pagans that the Prophet (peace be upon him) will deliver people who supplicate to him from Hellfire on the Day of Judgment. All this is Kufr and misguidance. All matters are in the Hands of Allah the Exalted; it is He who will save people from Hellfire and only He who knows the Ghayb; He is the Owner of all things, and He is the Disposer of all affairs.
His intercession will be permitted on behalf of the people of Tawhid and the believers, not for the disbelievers.
In conclusion, if the Imam commits acts which render him a disbeliever, you should not pray behind him, but if his Bid`ah is not considered disbelief, there is no harm in praying behind him. However, if there is another Masjid which is run by adherents of the Sunnah, it is preferable to pray there. It should be mentioned that adherents of Sunnah are to maintain contact with those who commit Bid`ah so that they may advise them, guide them, and cooperate in righteousness and piety. Some of those who commit Bid`ah do so out of ignorance, not fanaticism. If they are shown the truth, they will follow it and abandon the Bid`ah.
Thus, the adherents of the Sunnah should not leave those who commit Bid`ah; rather they should maintain contact with them,
( Part No : 1, Page No: 322)
advise them, guide them, teach them the Sunnah, and warn them against Bid`ah. This is the duty of scholars and people of faith. Allah, may He be praised, says:
The famous Qasida Burda by Busiri that Hamza Yusuf and other sufis chant states within it:
OH MOST GENEROUS OF MANKIND (referring to the Prophet sallah Allaahu alayhi wasalam) I HAVE NO ONE TO SEEK REFUGE IN EXCEPT YOU WHEN THE WIDESPREAD CALAMITY OCCURS.
Did he forget that he can seek refuge in Allaah the ALL HEARER? Allaah the MOST HIGH says:
(Qur’an 113:1) Say: “I seek refuge with (Allâh) the Lord of the daybreak
(Quran 114:1) Say: “I seek refuge with (Allâh) the Lord of mankind,
Did he forget that the dead can’t hear the living?
[Qur'an 27:080] Verily, you cannot make the dead to hear (i.e. benefit them and similarly the disbelievers), nor can you make the deaf to hear the call, when they flee, turning their backs.
[Qur'an 46:005] And who is more astray than one who calls (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?
He is a clear deviant misguiding many so why do you love him? Is it because his English impresses you? Isn’t the correct belief the most important thing or is speaking articulately more important? WAKE UP OH MUSLIMS
Allaah says:”And invoke not besides Allâh, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zâlimûn (polytheists and wrong-doers).
The burdah also says: “I swear by the moon that split.”
However, it is not permissible to swear by other than Allaah the MOST HIGH, and to do so is a minor form of Shirk. The Prophet (sallah Allaahu alayhi wa sallam) said: Whomever gives an oath by other than Allaah has committed Shirk or kufr. (Ahmed, 4509 & Tirmidhee, 1534)
The Burdah also states within it:
” and how could you give the dunya importance, when if it was not for him (the prophet), the dunya would not have appeared from nothingness “
This is more deviation. Allaah the MOST HIGH says:
“And I did not create the Jinn and the Mankind except to worship me” (Surah al-Dhariyat, 56)
The Burdah states: Discard what the Christians claim about their Nabi Then decide and say what you wish in praise of him (Rasulullah Sallallahu Alayhi Wasallam). (Chapter 3/29-30)
The proof against this is the Prophet (sallah allahu alieh wasalam) said, “Do not do to me as the Christians did to Jesus, I am a messenger of Allah, therefore, say the servant of Allah and His messenger.”
Ibn Al Jawzy said the hadith means do not go into extreme in one’s love for the Prophet (sallah allahu alieh wasalam). The context of the hadith was such that Mu’ath (radia allahu anh) asked the Prophet if he may prostrate to him, and the Prophet (sallah allah alieh wasalam) set a rule against going into extreme love for him.
Dr Saleh as-Saleh Raheemahulah stated regarding the Burdah:
A special warning concerning the infamous Burdah poem of Al-Busiri: It is plain shirk because it exaggerates the Prophet () giving him attributes of divinity, as if he knows the unseen and what is written in the preserved tablet. So much of this, unfortunately, is spread throughout the Muslim world and particularly in Southeast Asia, particularly in Indonesia. Think about it. Moreover, they have musical groups in these countries only specialized to sing these poems, especially the “Burdah”. In some recent forms, it is “recited by Khalid Belrhouzi featuring Yusuf Islam (yes!) This is an ad on the net carrying the title:
Burdah (audio tape) Khalid Belrhouzi and Yusuf Islam (Arabic + English)
It is stated in this poem, among other things, that And of your knowledge is the knowledge of the pen and the preserved tablet! The “pen refers to the pen which Allah commanded it saying: “Write! It said, ‘What should I write, my Rabb (Lord)? Allah said: Write the record of all preordained matter until the commencement of the Hour.”9 According to this poet, the Prophet knows what the pen already wrote and what is written in the preserved tablet. We seek refuge in Allah from these fabrications.
End of quote
Regarding the knowledge of the unseen then Allaah the Most-High says:
And with Him are the keys of the Ghaib (all that is hidden), none knows them but He. And He knows whatever there is in (or on) the earth and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record. (Qur’an 6:59)
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Permanent Committee Fatwas – Volume three: (`Aqidah 3)>Al-Mawlid>Ruling on celebrating the Prophet’s Mawlid during Rabi`-ul-Thany on his honor:
The second and fifth questions of Fatwa no. (5782):
Q2: In our country, there is a book entitled “Burdat Al-Madih” (A deviant eulogy composed in praise of the Prophet) used in making supplication. What is the ruling on this book? Will I be rewarded for reading it? Does this reading reach the Prophet (peace be upon him) as some people claim or not?
( Part No : 3, Page No: 34)
A: Instead, you should better read the Glorious Qur’an as often as you can and the Adhkar (invocations and Remembrances said at certain times on a regular basis) that are authentically reported from the Prophet (peace be upon him), which will make you abandon reading this poem book and its like. Reading this type of books and its like as an act of worship counts as Bid‘ah (innovation in religion). It is authentically reported that the Prophet (peace be upon him) said: “Whoever introduces anything into this matter of ours (Islam) that is not part of it, will have it rejected.” In another narration: “Whoever does an action which is not in accordance with this matter of ours (Islam), will have it rejected.” Accordingly, reading such a book will earn you no thawab (reward from Allah). On the contrary, for some of its verses involve phrases of major Shirk (associating others in worship with Allah) such as the poet’s saying: “O noblest of all creatures! I have none except you to whom I may resort when serious afflictions will befall me”
until his saying: “If you will not take my hand when my destined time should come, my feet will certainly slip. For this world’s good and ill but rely on your munificence. And from your knowledge is the knowledge of the Pen and Tablet.”
Permanent Committee for Scholarly Research and Ifta’
Permanent Committee Fatwas – The first group>Volume three: (`Aqidah 3)>Types of Bid`ahs >Seeking cure through the water of a well called Ayyub’s well:
Q 2: What is the ruling in a funeral on carrying a bier and reciting the Al-Burdah poem, written by Al-Busiry, and eating food prepared by the bereaved family?
A: Reciting the Al-Burdah poem or anything else, whether it is from the Qur’an or Nashid (Islamic songs), during a funeral procession is Bid`ah (a rejected innovation in religion). This is forbidden, due to the narration in which the Prophet (peace be upon him) said:
Permanent Committee Fatwas – The first group>Volume twenty-six: (miscellaneous 3)>Cooperating in righteousness and piety>Going unwillingly with another to a sorcerer:
The first question of Fatwa no. 17468:
Q 1: In your respected magazine, issue 37 and precisely in the Fatawa corner, I read the Fatwa no. 5783 which states that reading Qasidah Al-Burdah (The Poem of the Cloak) is a Bid`ah (innovation in religion) and you quoted a Hadith as evidence. You also added that there is no reward in reading this poem; rather some of its verses include major Shirk (associating others with Allah in His Divinity or worship). For example, the poet writes:
“Most generous of mankind, I have no one to take refuge in Except you at occurrence of widespread calamity. If at my resurrection, you do not take me by my hand out of kindness, then say O the slipping of my foot.”
until the end of the poem.
My question is: How can Shirk be detected in the verses?
A: The verses contain Shirk because the poet seeks refuge in other than Allah at the time of calamity on the Day of Resurrection. Seeking refuge in other than Allah is Shirk because it is a kind of worship that is dedicated only to Allah. Moreover, the poet describes this world and the Hereafter as one of the bounties of the Prophet (peace be upon him) and this is definitely false, a sort of exceeding the proper limits, and a kind of dispossessing the sovereignty of Allah (may He be Glorified and Exalted). Finally, he writes that of the Prophet’s knowledge is his knowledge of Al-Lawh-ul-Mahfuzh (the Preserved Tablet)
( Part No : 1, Page No: 163)
and the Pen. This description denotes that he knows the Ghayb (the Unseen) while Allah (may He be Glorified) states:Surah Al-Naml, 27: 65
Shaykh Muhammad Ibn Saalih al-’Uthaymeen Clarifies that al-Jarh wat-Ta’deel Exists in Current Times – The noble Scholar, the Faqeeh, al-’Allaamah al-’Uthaymeen is asked a question about the science of al-Jarh wat-Ta’deel (disparagement and appraisal) being dead in our times and no longer being in existence. He clarifies that al-Jarh wat-Ta’deel is not sick, nor is it buried, nor is it dead. Rather, he explains that al-Jarh wat-Ta’deel still exists in the Sharee’ah courts, in the books of Hadeeth and in warning against the people of innovation and misguidance.
BENEFIT: The noble Scholar is asked about al-Jarh wat-Ta’deel in modern times and he affirms that, not only is al-Jarh wat-Ta’deel recorded in the books of Hadeeth, but it also exists today in the Sharee’ah courts and it exists today in refuting and warning against the callers to innovation and misguidance. So take note, O Sunnee, and do not be fooled by the doubts of al-Halabee, ‘Ar’oor, Maghraawee, Huwaynee and Hassaan and their followers who say that al-Jarh wat-Ta’deel no longer exists!
Compare the speech of Imaam Ibnul-’Uthaymeen to that of ‘Alee al-Halabee who says, “This has gone to the extent that the theme of al-Jarh wat-Ta’deel, all of it in modern times has no connection to the theme of the Jarh wat-Ta’deel of the past. The Jarh wat-Ta’deel of the past was established upon foundations for the preservation of the narrations. Nowadays, the narrations (i.e. collection of Hadeeth) have come to a halt.” Then he back-pedals from this with, “However, we do not say that the science of al-Jarh wat-Ta’deel has been discontinued, but we say that the science of al-Jarh wat-Ta’deel has changed its direction.” Refer to the entirety of Notification to the Intelligent Part 1 for this statement of al-Halabee, along with the replies to it http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=7804
BENEFIT: DEFENCE OF THE SUNNAH IS MORE VIRTUOUS THAN JIHAAD: Nasr Ibn Yahyaa said: I heard Muhammad Ibn Yahyaa adh-Dhuhalee (d.258H) – rahimahullaah – saying: I heard Yahyaa Ibn Yahyaa saying, “Defending the Sunnah is more virtuous than Jihaad in the Path of Allaah.” Muhammad said: I said to Yahyaa, “A man gives his wealth, burdens himself, and fights, but that is more virtuous than this?” So he said, “Yes, much better!” Refer to Siyar A’laamun-Nubalaa (10/518) of adh-Dhahabee.
Al-Jarh wat-Ta’deel will remain until the Day of Judgement:
The muhaddith of Yemen, Imaam Muqbil Ibn Haadee al-Waadi’ee (d.1421H) was asked, “And the one who says that it (i.e. al-Jarh wat-Ta’deel) ended along with the time of the narrators of Hadeeth?” He answered, “Those who say that it ended, O brothers, they know that they are majroohoon (disparaged). For this reason, they do not want anyone to speak about al-Jarh wat-Ta’deel.” Refer to the cassette, as-Seeratudh-Dhaatiyyah of Muqbil Ibn Haadee al-Waadi’ee.
And Shaykh Rabee al-Madkhalee said, “And the time of narrations ended in the third generation. So why did Ibn Taymiyyah raise the banner of criticism (an-naqd) and the banner of al-Jarh wat-Ta’deel? Likewise, so did adh-Dhahabee, Ibnul-Qayyim, Ibn Katheer, Ibn Hajr and others and they will continue until the Day of Judgement! As long as there is this fight between the truth and falsehood and between the guidance and misguidance and between the people of the truth and falsehood and between the people of guidance and the misguidance, then it is inevitable that the swords of criticism and al-Jarh wat-Ta’deel be unsheathed against the people of falsehood.” Refer to As’ilah Abee Rawaahah al-Manhajiyyah (p. 26).
Shaykh Muhammad Ibn Umar Baazmool said, “Shaykh al-Albaanee is a sign from the signs in these times with regards to Hadeeth. He described Shaykh Rabee as the flag-bearer of al-Jarh wat-Ta’deel in these times!! So if this description was inapplicable, Shaykh al-Albaanee would have been the foremost of the people in opposing it and not applying it to a man living in these times, because he (i.e. al-Albaanee) is from the specialists in this field.” Refer to the cassette, al-Ajwibatul-Manhajiyyah alal-As’ilatis-Salafiyyatil-Leebiyyah.
In another narration: