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Benefits from those who teach Salafiyyah
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Anas ibn Mālik (رضي الله عنه) reported:
The Messenger of Allāh (ﷺ) said:
طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ
Seeking knowledge is an obligation upon every Muslim.
{Sunan Ibn Mājah 224}
The Prophet sallahu alaihi wa Sallam didnt have a vile tongue but used to say the best of u in sight of Allaah are those best in manners
Speaking in fitnah— if it does not remove it, it's going to increase it— Shāykh Abu Hakeem حفظه الله
Repent to Allah عز وجل, he is At-Tawwab (The Ever-Acceptor of Repentance)—Shāykh Hassan As Somali حفظه الله
Repent to Allah عز وجل, he is At-Tawwab (The Ever-Acceptor of Repentance)—Shāykh Hassan As Somali حفظه الله
May Allah protect Shaykh Abu Hakeem Bilal Davis.
When Allah Intends Good for His Servant
Ibn al-Qayyim (رَحِمَهُ الله) said, “If Allah intends good for a servant, He makes him aware of his own sins and prevents him from dwelling on the sins of others. He makes him generous with what he possesses, uninterested in what others possess, and patient with the harm they cause him. But if Allah intends evil for him, He makes him the opposite of these things.” *
___________
* Al-Fawa’id (p. 99)
Muslims who have left Islam: Repent & return to your Lord, Paradise's gates are opened & your Lord forgives those who repent! The Angel of Death is coming, be warned!
Muslims who have disobeyed: Repent & return to Allah, He is Forgiving & Merciful! Your sins will be replaced with good deeds!
Muslims who have strayed: Repent & return to Allah, He is the One who loves to accept the repentance of HIs slaves!
Muslims who have lost their footing & begun harming Ahlus-Sunnah after aiding them: Repent & return to Allah, and rectify your harms. Do not allow the Shaytaan to convince you that you have dug a hole too deep to emerge from! So long as your soul remains in your body, the door of repentance is wide open! Allah is Merciful and Pardoning, and His worshippers are gracious and eager to forgive, so long as you rectify!
Muslims who have betrayed themselves & their families with impermissible income: Repent to Allah & ask Him to aid you in replacing that filth with good, wholesome earnings! Repent & rectify; Allah is Forgiving and Merciful!
The Just and Balanced Position Between Tamyiʿ and Ḥaddādiyyah in Dealing with the Mistakes of Salafī Scholars.
Statements from Imams and Masjor Scholars of our time, Shaykh Ibn BāzShaykh al-Albānī, Shaykh Rabīʿ, Shaykh al-Fawzān and Shaykh Ṣāliḥ Āl al-Shaykh, supported by the statements of the Imāms of the Salaf.
https://t.co/kBeFUJ5IPo
Ibn al-Qayyim explains why the great khalif, 'Umar ibn al-Khattaab (may Allah be pleased with him), was worried about his name being among the names of the hypocrites which Huthayfah memorized:
Due to pious self-suspicion & the hidden & intricate nature of hypocrisy!
If a Scholar Makes a Mistake, Is It Permissible for Young Students to Refute Him...
Question:
Esteemed Shaykh, if one of the senior scholars makes a mistake, is it permissible or appropriate for one of the young people to refute his mistake, or should he be refuted by a scholar of similar standing?
Some young people have become bold in refuting the fatwas of certain scholars, even though a fatwa may sometimes permit something that is ordinarily prohibited by the Sharīʿah, with the scholar having issued it in consideration of a necessity or some wisdom that he sees.
May Allah bless you. Please provide us with an answer, and may you be rewarded.
Shaykh ʿUbayd ibn ʿAbdillāh Al-Jābirī:
The matter you have asked about must be considered from two perspectives. Likewise, the person from whom the erroneous statement originated must also be considered from two perspectives.
This is how Ahl al-Sunnah examine both the error and the person who committed it.
An error necessarily falls into one of two categories.
The First Category: An Error in a Matter Where Ijtihād Is Not Permissible
The first category is an error concerning a matter in which ijtihād is not permissible, whether it relates to the foundations of the religion or its subsidiary rulings.
This is because numerous texts from the Qurʾān and Sunnah establish the matter, or because the Imāms have reached a consensus concerning it, or because it is a matter tantamount to consensus, while the person holding the opposing view possesses no textual evidence strong enough to support his position.
The Second Category: An Error in a Matter Where Ijtihād Is Permissible
The second category is an error concerning a matter in which ijtihād is permissible, or a matter in which the texts are open to more than one interpretation.
The First Type of Error: Matters Where Ijtihād Is Not Permissible
As for the first category, namely matters in which ijtihād is not permissible, disagreement concerning them is unacceptable. It is absolutely unacceptable.
The error must be refuted, regardless of who made it.
However, the person who has committed this error will necessarily be one of two types.
The First Type: A Person of Sunnah Known for His Uprightness
He may be a person of Sunnah whom people have come to know for his steadfast adherence to the Sunnah, his defence of it and its people, and his sincere advice to the Ummah. Such a person is not to be followed in his mistake, but his dignity must be preserved.
Even though we refute his erroneous position, we maintain proper manners towards him and preserve his dignity. We do not subject him to the same harsh condemnation that we direct towards the misguided innovators. This is in consideration of what Allah has bestowed upon him of precedence in virtue, distinguished standing, and leadership in the religion.
We take all of this into account. If you examine the lives of many of the Imāms who adhered to the Sunnah, and whose adherence to it was attested to by people during their lifetimes and after their deaths, you will find that they made mistakes and experienced lapses.
Their contemporaries and those who came after them refuted their mistakes, while preserving their dignity, safeguarding their honour, and refraining from attacking them with offensive expressions.
The Second Type: A Person Who Opposes the Truth Out of Stubbornness and Arrogance
The second type is someone who opposes a matter in which ijtihād is not permissible, and whose opposition arises from stubbornness, arrogance, considering himself above the truth, and following personal desires.
Such a person is afforded no special consideration by Ahl al-Sunnah. They refute his statement, condemn him severely, describe him as an innovator and misguided individual, warn against him, and speak harshly concerning him.
This is unless doing so would result in a harm greater than the anticipated benefit. In that case, they restrict themselves to refuting his mistake and remain personally cautious of him. This applies when the misguided innovator possesses authority, influence, the upper hand, and considerable power among the people of a particular country.
For example, he may be the country's muftī, a government minister such as the Minister of Religious Endowments or the Minister of Justice, someone close to the government, or one of the scholars trusted by the authorities, while we are in a position of weakness.
In such circumstances, we do not describe him with any of those severe descriptions.
Instead, we say:
“This is a mistake. Shaykh so-and-so has erred in such-and-such a matter, and we do not accept it from him. What matters is the evidence, and the evidence we possess indicates the contrary.”
The Proper Manner of Refutation
A refutation must be scholarly, based upon the Qurʾān and Sunnah according to the understanding of the righteous Salaf.
It must be free from quarrelling and offensive expressions that cause listeners to feel disgusted, turn away, and lose interest in the truth that we possess.
This happens because they hear inappropriate expressions, used in the wrong place, that are unbecoming of students of knowledge.
As for a refutation that is based upon the Qurʾān and Sunnah and the understanding of the righteous Salaf, in which the truth is clearly presented and falsehood is disproved, fair-minded people will accept it and will not dispute it, even if they love the individual whose mistake is being refuted.
This is something that has been established through experience, may Allah bless you, so pay careful attention to it.
The Second Type of Error: Matters Where Ijtihād Is Permissible
As for the second type of errors, these concern matters in which ijtihād is permissible.
In such cases, you explain your position according to what appears strongest to you. You do not harshly condemn the opposing party, warn against him, or describe him as a misguided innovator or a deviant.
Rather, you simply say: “The correct position, according to us, is such and such.”
The First Example: Observing the Prescribed Order in Wuḍūʾ
For example, there is the issue of observing the prescribed order when performing wuḍūʾ.
The majority of scholars hold that it is obligatory. Among those who held this position were Imām Aḥmad and his companions, may Allah have mercy upon them all. The Ḥanafīs and those who agreed with them, may Allah have mercy upon them, held that it is not obligatory.
We therefore refute the position of the Ḥanafīs without reproach or harshness in speech.
We simply say: “The stronger position, according to us, or the stronger of the two opinions, is that observing the prescribed order is obligatory.”
The Second Example: The Ruling on Someone Who Abandons the Prayer Out of Negligence
Another example concerns someone who abandons the prayer out of negligence.
The majority of scholars hold that such a person is a sinner (fāsiq).
He is required to repent. If he repents, his repentance is accepted. Otherwise, according to this position, he is executed as a prescribed punishment (ḥadd). His ruling is the same as that of other sinful Muslims.
He is washed after death, shrouded, the funeral prayer is performed over him, supplications are made for him, and he is buried in the Muslim cemetery. His Muslim relatives also inherit from him.
Among those who held this position were al-Zuhrī, Mālik, and al-Shāfiʿī. It is also one of the two narrations reported from Imām Aḥmad.
The second narration from Imām Aḥmad, which was adopted by distinguished and accomplished Imāms, including Shaykh ʿAbd al-ʿAzīz, the Atharī Imām and independent jurist (mujtahid), may Allah have mercy upon him, and Shaykh Muḥammad ibn ʿUthaymīn, the distinguished Imām, jurist, meticulous researcher, and mujtahid, may Allah have mercy upon him, is that such a person is a disbeliever.
According to this position, he is required to repent. If he repents, his repentance is accepted. Otherwise, he is executed for apostasy.
Consequently, according to this view, he is not washed after death, shrouded, or prayed over. Supplications are not made for him, and his Muslim relatives do not inherit from him.
His wealth becomes fayʾ, to be distributed by the ruler among the general interests of the Muslims.
Now, if you examine the conduct of these two groups of Imāms, may Allah have mercy upon them, you will not find those who regard the person as a sinner describing those who declare him a disbeliever as Khawārij.
Likewise, you will not find those who declare him a disbeliever describing those who regard him as a sinner as Murjiʾah.
Why is this? Because each group possesses strong evidence upon which it relies for the position it has adopted concerning this fundamental issue.
How Should a Senior Scholar Who Has Erred Be Advised?
There remains one matter I wish to mention.
Regarding this distinguished scholar who has made a mistake in a matter concerning which you believe another position to be stronger, my view is that he should be advised and his mistake explained to him.
If he does not accept your advice, refer the matter to scholars who are more senior than both you and him. They will advise him and explain the matter to him, and the Sunnah will bring him back, if Allah, the Most High, wills.
The Example of Imām al-Albānī
Consider Imām al-Albānī, may Allah have mercy upon him.
He held that a woman's face is not ʿawrah and that it is permissible for her to uncover it.
Shaykh ʿAbd al-ʿAzīz, may Allah have mercy upon him, Shaykh Muḥammad ibn ʿUthaymīn, may Allah have mercy upon him, and Shaykh Muḥammad ibn Ibrāhīm, may Allah have mercy upon him, held a different position.
Yet they did not subject him to harsh condemnation.
The people of knowledge refuted Shaykh Nāṣir, may Allah have mercy upon him, without harshly condemning him, reproaching him, or going to excess.
Likewise, he, may Allah have mercy upon him, held that wearing circular gold jewellery is prohibited, and he presented evidence for this position. However, the scholars I have mentioned, along with others, did not reproach him.
They would simply say: “Shaykh Nāṣir al-Albānī has made a mistake in this matter, and the correct position is such and such.”
This is how the people of knowledge respect and honour one another, may Allah bless you. I have previously explained to you the standard that I have learned from the statements of our Imāms and scholars concerning both the error and the person who commits it.
Therefore, pay careful attention to this. Not all matters are the same.
Reference
Al-Jābirī, ʿUbayd ibn ʿAbdillāh (d. 1444 AH/2022 CE), Majmūʿ al-Rasāʾil al-Jābiriyyah (مجموعة الرسائل الجابرية), Question Seven, pp. 162–163
Source: Majmūʿ al-Rasāʾil al-Jābiriyyah fī Masāʾil ʿIlmiyyah Wafq al-Kitāb wa al-Sunnah al-Nabawiyyah, First Collection. Question Seven, pp. 162–163. Publisher: Dār al-Mīrāth al-Nabawī, Algeria.
@Milat_at_Tawhid @Tony_Salafi show me where it says islamic degree is a prerequisite for dawah? Alhamdulillah the mashayikhs may not have a degree (which is a lie) but they do have Ijazat from Major scholars of our time.
The Prophetic Method of Warning against Falsehood— Shaykh Mustafa George حفظه الله
قال أبو قلابة رحمه الله:
«لا تجالسوا أهل الأهواء، ولا تحادثوهم، فإني لا آمن أن يغمسوكم في ضلالتهم، أو يلبسوا عليكم ما كنتم تعرفون».
Siyar A‘lam al-Nubala’ by Imam al-Dhahabi rahimahullah [4/468–475]
“I have been given the Qur’an and something similar to it along with it.”
The Messenger of Allah ﷺ warned of a people who would come after him, reclining upon their couches, saying:
“Whatever you find in the Book of Allah, follow it; and whatever you do not find in it, do not follow it.”
Yet the Prophet ﷺ explicitly warned against this approach, because revelation did not consist of the Qur’an alone. Allah commanded the believers to obey His Messenger ﷺ, and the Sunnah explains, details and clarifies the Qur’an.
The emergence of those who call themselves Qur’anists, whilst rejecting the authority of the Sunnah, therefore represents precisely the type of attitude warned against in these narrations.
And when the authority of revelation is subjected to personal emotion, preference and speculation, the result is no longer submission to revelation, but submission to the self.
The Qur’an does not call us merely to believe in it. It calls us to obey the Messenger ﷺ who conveyed and explained it.
Allah says:
“Whoever obeys the Messenger has indeed obeyed Allah.”
Qur’an 4:80
The question is not whether we claim to love the Qur’an.
The question is whether we submit to everything Allah revealed, including the guidance brought by His Messenger ﷺ.
Here, Ustādh Shamsī addresses the emergence of Qur’anism and the Prophetic warnings concerning those who reject the authority of the Sunnah.
—-
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Spend every breath, every moment you have towards good, because our time here is limited— Shaykh Hassan As Somali حفظه الله | @hikmahpubs @GtownMasjid
Allāh is too great, and His religion too important, for us to be distracted or misled by people at odds with the scholars. They are driven by personal agendas and want to occupy us with matters that will benefit us neither in this world nor the next. Focus on what directly concerns you. Don't let yourself be recruited into a troll army, and don't waste your time engaging them. Life is but a moment, and then it is gone.
Spend every breath, every moment you have towards good, because our time here is limited— Shaykh Hassan As Somali حفظه الله | @hikmahpubs @GtownMasjid
The Conditions of the Shahādah
Shahādah (الشهادة) means “testimony” or “bearing witness.” It is the declaration by which a person enters Islam.
There are seven conditions of Lā ilāha illa Allāh:
1. Knowledge (ʿIlm), as opposed to ignorance.
﴿إِلَّا مَن شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ﴾
“Except those who testify to the truth while they know.”
[al-Zukhruf 43:86]
2. Certainty (Yaqīn), as opposed to doubt.
The Prophet ﷺ said: “No servant meets Allah with these two testimonies, having no doubt concerning them, except that he will enter Paradise.”
[Ṣaḥīḥ Muslim, no. 27]
3. Acceptance (Qabūl), as opposed to rejection.
“When it was said to them, ‘Lā ilāha illa Allāh,’ they would become arrogant.”
[al-Ṣāffāt 37:35]
4. Submission (Inqiyād), as opposed to refusing to submit.
“Whoever submits himself to Allah while doing good has certainly grasped the firmest handhold.”
[Luqmān 31:22]
5. Truthfulness (Ṣidq), as opposed to lying.
Regarding the hypocrites who professed faith outwardly, Allah said: “Allah bears witness that the hypocrites are certainly liars.”
[al-Munāfiqūn 63:1]
6. Sincerity (Ikhlāṣ), as opposed to shirk and showing off.
The Prophet ﷺ said: “The person most deserving of my intercession is the one who says Lā ilāha illa Allāh sincerely from his heart.”
[Ṣaḥīḥ al-Bukhārī, no. 99]
7. Love (Maḥabbah), for Allah, the testimony and what it necessitates.
“Those who believe are stronger in their love for Allah.”
[al-Baqarah 2:165]
Some scholars mention an eighth:
8. Rejecting everything worshipped besides Allah.
The Prophet ﷺ said: “Whoever says Lā ilāha illa Allāh and rejects whatever is worshipped besides Allah, his wealth and blood become inviolable.”
[Ṣaḥīḥ Muslim, no. 23]
The shahādah is therefore not merely words pronounced by the tongue. A person must know what it means, believe it with certainty, accept it and submit to what it signifies.
Be aware of people of opinions, We are the people of Athar (narrations)— Ustad Abu Aisha Shamsi حفظه الله | @DusDawah
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