Month: December 2019

The Blessing Is With The Elders! – [A Brief Faa’idah By Shaikh Abdus Salaam Burgess]

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

The Messenger [sallal laahu alayhi wasallam] said: “Indeed from the signs of the hour is that knowledge will be sought from the young ones”.

Ibn Mas’ood [radiyallaahu anhu] said: “The people will not cease to be upon good as long as they acquire knowledge from their elders, their trustworthy ones and their scholars, for if they acquire it from their young ones and evil ones, they will be destroyed”.

Shaikh Abdus Salaam Burgess [rahimahullaah] stated in Awaa’iq At-Talab pages 29-35 that this ruling is not an absolute [or unrestricted] regarding the young ones, for indeed there were a group of the Sahaabah and the Taabi’een who taught and gave verdicts in their young age, whilst the elders were present. However, the likes of these people are hard to find amongst those who came after them. So, if they are found and are known for being upright- upon a sound [path], possess knowledge and their firmness is manifested, whilst there are no elders to be found, then knowledge of the Sharee’ah is acquired from them, if they are free from fitnah! So, the intent is not that the knowledge possessed by the young person is boycotted, whilst the elders are present; rather the intent is that the people are placed in their rightful positions. [1]

[1] NB: We do not speculate and make our own judgements regarding the levels of the Ulamaa and Tullaabul Ilm – be they elders or youth; rather the Tazkiyyaat given to them – specifically- by the senior scholars is well known, so we limit ourselves to that – neither exaggerating their status nor diminishing their status.

Falsehood Adorned With Expressions Until It Appears In The Finest Image! [A Great Calamity Indeed]

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

Allaah [Glorified be He and Free Is He from all Imperfections] said:

وَكَذَٲلِكَ جَعَلۡنَا لِكُلِّ نَبِىٍّ عَدُوًّ۬ا شَيَـٰطِينَ ٱلۡإِنسِ وَٱلۡجِنِّ يُوحِى بَعۡضُهُمۡ إِلَىٰ بَعۡضٍ۬ زُخۡرُفَ ٱلۡقَوۡلِ غُرُورً۬ا‌ۚ وَلَوۡ شَآءَ رَبُّكَ مَا فَعَلُوهُ‌ۖ فَذَرۡهُمۡ وَمَا يَفۡتَرُونَ

And so We have appointed for every Prophet enemies- Shayaateen (devils) among mankind and jinns, inspiring one another with adorned speech as a delusion (or by way of deception). If your Lord had so willed, they would not have done it, so leave them alone with their fabrications.’ [6:112]

Imaam as-Sa’di [rahimahullaah] said:  Allaah [The Most High] stated in consolation to His Messenger Muhammad [sallal-laahu-alayhi-wasallam], that this is the way things are. We have appointed for you enemies who reject your call, wage war against you and are envious towards you.

[يُوحِى بَعۡضُهُمۡ إِلَىٰ بَعۡضٍ۬ زُخۡرُفَ ٱلۡقَوۡلِ غُرُورً۬ا‌ۚ  – Inspiring one another with adorned speech as a delusion]- meaning: beautifying the falsehood they call one another to, and adorning it with expressions until they make it appear in the finest image, so that the foolish and stupid ones are deceived by it, and those who neither understand the reality of things nor their (real) meanings are made to comply with it; rather they are amazed by beautified statements and distorted expressions, so they believe that that which is truth is falsehood and that which is falsehood is the truth.

He [rahimahullaah] also said: And from the Wisdom of Allaah in appointing enemies for the Prophets and supporters of falsehood calling to it, is so that the slaves are faced with trials and tests in order that the truthful one is differentiated from the liar, the one of sound intellect from the ignorant one, and the one with insight from the blind one. [Source: An Excerpt from Tayseer Al-Kalaam Ar-Rahmaan Fee Tafseeri Kalaam Al-Mannaan. slightly paraphrased]

 

 

 

 

Nafs Overcomes Me, So I Oppress, Belittle And Mock; Hide Behind My Status – Worldly Or Religious- And Forget Supplication of The Oppressed

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

ان يزيد ابن حكيم يقول

ما هبت أحدا قط هيبتي لرجل ظلمته وانا اعلم انه لا ناصر له إلا اللّه و هو يقول لي: ‘حسبي اللّه،  واللّه بيني و بينك

Yazeed Bin Hakeem [rahimahullaah] used to say: I have never feared anyone more than my fear of a man whom I oppressed and I know that he had no helper except Allaah, and he says to me,  “Allaah is sufficient for me, and between me and you is Allaah [i.e. Allaah will judge between us]”. [Source: An Excerpt from a khutbah by Shaykh Husayn Aala-Shaykh on the aayah:  حسبنا الله ونعم الوكيل ‘Allaah is sufficient for us,  and he is the best disposer of affairs ( Surah Imran.  Aayah 173]

 

 

 

 

 

 

 

 

 

 

Argumentation: [Abandon Trivialities And Flee From Blameworthy Debater, But Understand Why Falsifiers Are Refuted By Ulamaa and Their Students, Even When They Are Verbally Abusive]

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

The Messenger of Allaah (sallal-laahu-alayhi-wasallam) said: I guarantee a house in Jannah for one who gives up arguing, even if he is in the right….. [Reported by Imaam Abu Dawud (rahimahullaah). Hadeeth Number 4800. Declared Hasan By Imaam Albaani (rahimahullaah) in his checking of Abu Daawud. Publisher Maktabah Al-Ma’aarif]

Imaam Muhammad Ibn Saaleh Al-Uthaymeen (rahimahullaah) stated that it may be that a person is in the right whilst arguing with another person about something that is not related to the religion, for example he says: “I saw such and such person in the market” and the other person says, “Rather I saw him in the Masjid”, and thus an argument occurs between them. This is the type of argument mentioned in the hadeeth (i.e. the one that should be abandoned by a person even if he is in the right). [Sharh Hilyah Taalib Al-Ilm page 245. Paraphrased]

Shaikh Uthaymeen [rahimahullaah] said: O student of knowledge! Likewise, it is obligated on you to abandon [blameworthy] debate and argumentation, because indeed [blameworthy] debate and argumentation is a means to cutting off the path [that will lead to] what is correct. [That is] because [blameworthy] debate and argumentation make a person speak [solely] to give the upper hand to himself. Even if the truth is made clear to him, you will find him either rejecting it or misconstruing the truth -out of disliking it- to give himself the upper hand and to compel his opponent to accept his statement. Therefore, if you notice [blameworthy] debate and argumentation from your brother when the truth is very clear, but he does not follow it, then flee from him like you would flee from a lion, and say, “I do not have anything other than the truth I have mentioned to you. [Source: Sharh Hilyati Taalibil Ilm’ page 26. paraphrased]

Some people refrain from debating even if they are right and they site this hadeeth as evidence: “I guarantee a house in Jannah for one who gives up arguing, even if he is in the right”. So they abandon debate.

Shaikh Uthaymeen [rahimahullaah] Responded: The one who abandons debate in the religion might not be completely right in doing so, because this might obstruct the truth and lead to defeat. [NB: The Shaikh (rahimahullaah) stated on page 243 that many people argue based on falsehood and defeat a person who is upon truth, so we do not say that such a person gained the upper hand over the truth, rather he gained the upper hand over the person who is upon truth due to his inability to debate] [Ref 2]

However, it may be that a person is in the right whilst arguing with another person about something that is not related to the religion, for example he says: “I saw such and such person in the market” and the other person says, “Rather I saw him in the Masjid”, and thus an argument occurs between them. This is the type of argument mentioned in the hadeeth (i.e. the one that should be abandoned by a person even if he is in the right). As for the one who abandons debate in the path of aiding the truth, then he is not completely right in doing so and this action of his is not sanctioned by the hadeeth. [Sharh Hilyati Taalibal Ilm. page 245]

Also in Sharh Hilyati Taalibil Ilm pages 253-254, Shaikh Uthaymeen [rahimahullaah] spoke about the six distinguishing signs of beneficial knowledge, then he stated that the third of them is that a person increases in humility whenever his knowledge increases, so he does not become arrogant towards the people. Then the Shaikh [rahimahullaah] said:

 

If there is a clash between humbling oneself to the truth and humbling oneself to the people, then one should give precedence to humbling himself to the truth.  For example, if there is a person who curses [or abuses, reviles etc] the truth and rejoices due to his enmity against the one who acts upon the truth, then in this case one should not be humble in the presence of this person; rather one should humble himself to the truth and debates this man [i.e. the one who abuses the truth]; even if he belittles or speaks against you, do not give concern to what he says [or to him], because the truth must be aided. [paraphrased]

Finally, you can find a series of very beneficial lectures on the principles of debate by Ustaadh Abu Hakeem on this link:

https://soundcloud.com/masjidassunnahaston/sets/principles-of-debates

[Ref 1: Reported by Imaam Abu Dawud (rahimahullaah). Hadeeth Number 4800. Declared Hasan By Imaam Albaani (rahimahullaah) in his checking of Abu Daawud].

Ref 2:

Allaah Says the Truth, And He Guides to the Right Way – [By Imaam As-Sadi (rahimahullaah)]

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

Allaah (The Most High) said: [وَاللَّهُ يَقُولُ الْحَقَّ وَهُوَ يَهْدِي السَّبِيلَ  – Allaah Says the Truth, And He Guides to the Right Way (33: 4)]

This noble ayah makes it absolutely clear that Allaah speaks the truth -truthfulness and certainty in His narratives; justice and wisdom in that which He has commanded and prohibited. Everything Allaah has stated is truth, absolute credibility and beneficial for the slaves. It is a source of wellbeing in their creed and manners, and in their religious and worldly affairs. Everything Allaah has commanded is an act of righteousness, a quality of perfection, a benefit and a blessing; and everything Allaah has forbidden is evil, harmful and corruption, whether in the affairs of the worldly life or the religion. The entire Islamic legislation is an explanation of this great principle, which Allaah has mentioned in this Ayah and other than it.

Then Allaah says [وَهُوَ يَهْدِي السَّبِيلَ  – And He (Allaah), guides to the right way]; It is the path leading to the truth which Allaah has mentioned, and by way of which Allaah establishes judgements. Allaah suffices (us) and clarifies this truth for (us) through clear perceptible evidences (i.e. sound evidences that agree with the upright innate human fitrah and the uncorrupted intellect) and divine evidences, as Allaah stated in another Ayah:

[سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ  – We will show them Our Signs in the universe, and in their own selves, until it becomes manifest to them that (this Qur’aan) is the truth (41:53)]


[Source: Ad-Dalaa-il Al-Qur’aaniyyah Fee Annal Uloom Wal-A’maal An-Naafi-a Al-Asriyyah Daakhilatun Fid Deenil Islaamiy’ page 6′ by Imaam As-Sadi (rahimahullaah)]

The Lofty Station of Sincere Advice- [By Imaam As-Sadi (rahimahullaah)]

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

Imaam as-Saa’di [rahimahullaah] said: “He who deceives the Muslims in their Religious and Worldly Affairs is not from them. Amongst the benefits of Naseehah [sincere advice] is safety from deceit. Indeed, he who deceives the Muslims in their Religious and Worldly Affairs is not from them. Deceit is one of the most repugnant of ugly traits as it relates to [fulfilling] the rights of a relative and the non-relative, the [rights] of the one in opposition [to you] and the one in agreement.  The Great Qur’aan calls to this quality, which is from the best of qualities. It [naseehah-sincere advice] is that which the Religion of Islaam is founded and upon which its structure is made to stand firm, and through which its superiority over everything else is manifested. Indeed, giving sincere advice to every individual is commended by the sharee-ah, the sound intellect and the natural disposition, and that which is in opposition to it is repulsive to the sharee-ah, the intellect and the natural disposition. [Source: An Excerpt from Fathul Raheemil Malikil Allaam Fee Ilmil Aqaa-id Wat-tawheed, Wal Akhlaaq, Wal Ahkaam. Page: 98]

An Obstacle to Knowledge: [When The Young Ones Overstate Their Status And Cut Off People From The Scholars]

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

One of the obstacles that prevents people from knowledge is [when they] turn to the knowledge of the Asaaghir [the small ones] – and Allaah’s refuge is sought. And from the [minor] signs of the hour [i.e. the day of judgement] is that knowledge will be acquired from the young in age, who learn very little and thus considers himself an Aalim!

This person is young and a Miskeen [i.e. one lacking strength in the field of knowledge], but considers himself as one who has reached the highest level; so the ignoramuses come to him, gather around him and cut off from the scholars – and Allaah’s refuge is sought. This is one of the [minor] signs and portents of the hour, when the people abandon the senior scholars and embark upon acquiring knowledge from the ignorant young ones – those who pretend to be scholars. This is a calamity. Ibn Mas’ood [radiyallaahu-anhu] said: “The people will not cease to be upon good as long as they acquire knowledge from their elders, trustworthy ones and scholars.”

Contemplate on this statement, “And if they acquire knowledge from their young ones, they will be destroyed.” This is one of the obstacles and barriers to acquiring knowledge. It may be that some people desire knowledge, but he [i.e. an individual] becomes deceived by that young person and considers him to be the most knowledgeable of people. And had he gone to other than that young person, he would find that it is obligated on that young person to seek knowledge together with him, and sit down in the presence of the scholars. [Marhaban Yaa Taalibal Ilm’ – pages 227 – 228. slightly paraphrased].

Who Are The Asaaghir?

pdf-embedder url=https://salaficentre.com/wp-content/uploads/2018/07/SCL060005.pdf

Obstacles In The Path of Knowledge

http://www.salafipublications.com/sps/sp.cfm?secID=SCL&subsecID=SCL06&loadpage=displaysubsection.cfm

The Prophet [sallal laahu alayhi wasallam] Said, “It is Enough Sin For a Person to Speak of Everything That He Hears!”

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

The Prophet [sallal-laahu-alayhi-wasallam] said: It is enough sin for a person to speak of everything that he hears. [Ref 1]

Abu Haatim [Imaam Ibn Hibbaan (rahimahullaah)] said: This narration contains a rebuke – that a person should not speak about [or narrate] everything he hears until he knows whether it is authentic or not, then he speaks about [or narrates] it. And he should not speak about [or narrate] that which is not authentic. [Ref 2]

The Prophet [sallal-laahu-alayhi-wasallam] said: I command you fear Allaah [The Mighty and Majestic] and to listen to and obey your [leaders] even if a maimed [or disabled] Abyssinian slave is put in charge over you. Whoever lives among you will see a lot of differences, so it is obligated on you to adhere to my Sunnah and the Sunnah of the rightly guided Khulafaa- bite onto it with your molar teeth [i.e. adhere firmly to it]. And beware of newly invented matters [in the religion], for every newly invented matter [in the religion] is an innovation [in religion] and every innovation [in the religion] is misguidance. [Ref 3]

Abu Haatim [Imaam Ibn Hibbaan (rahimahullaah)] said regarding the statement of the Prophet [sallal-laahu-alayhi-wasallam]: ‘’Whoever lives among you will see a lot of differences, so it is obligated on you to adhere to my Sunnah…’’

This is a sound evidence [to show that] the Prophet [sallal laahu alayhi wasallam] commanded his Ummah to know [and distinguish] the weak narrators from the reliable narrators, because it not possible for a person to adhere to the Sunnah if it is mixed with lies and falsehood, except when one can distinguish the weak narrators from the reliable narrators. [Ref 4] [End of Quotes]


Ref 1: Muqaddimah Saheeh Muslim 1/10; Sharh Muqaddimah Saheeh Muslim’ by Imaam An-Nawawi 1/74]; Ref 2: Muqaddimah Kitaab Al-Majrooheen Minal Muhadditheen’ page 60-64]; [Ref 3: Jaami As-Saheeh Al-Musnad Mimmaa Laysah Fee As-Saheehayn’ 5/26-27’ Number 3249]; [Ref 4: Muqaddimah Kitaab Al-Majrooheen Minal Mihadditheen page 66]

 

Verification And Ascertainment Before Transmission -[When Is It Considered Haraam Or Halaal to Transmit The Speech of The People?]

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

Verification is one of the most important affairs, if not the most important. Verifying what is transmitted from others is an important affair, because sometimes the transmitters harbour evil intentions, so they transmit – intentionally and deliberately – that which will tarnish the reputation of the one they transmit from. And sometimes they do not harbour an evil intention, but they understand something in a manner that is opposite to what is intended by it.

Therefore, it is obligatory to verify. So, when the proof [sound source] of the transmission is established, then the one from whom the statement was transmitted is engaged in a discussion [or his statement is examined] before a judgement is passed as to whether it is a mistake or not. That is because it may become clear to you – by way of discussion [or observation] – that the one from whom the statement was transmitted is correct. And if not, then what is known is that if a person were to immediately pass a judgement merely based on what he hears, he will transmit things [i.e. statements, views, opinions etc] from some of the scholars – those considered to be the beacons of [Sharee’ah] knowledge – that which the souls will dislike; but when one verifies, contemplates and establishes contact with this Shaikh, the affair will become clarified [or clear to him].  [Ref 1]

Narrated Anas Ibn Maalik [radiyallaahu-anhu] that the Prophet [sallal laahu alayhi wasallam] said: Do you know what Al-Ad’hu is [i.e. calumny] ? They [i.e. the people] said: Allaah and His Messenger know best. He said: Transmitting speech from some people to another people in order to destroy their [mutual relationships].

Beneficial Reminder From This Hadeeth By Shaikh Zayd Bin Haadi [rahimahullaah]

The subject matter of this hadeeth is about the dangerous [consequences] of tale-carrying in this Dunyaa and in the Aaakhirah. Indeed, the Prophet [sallal laahu alayhi wasallam] called it Ad’hu, and the meaning of Ad’hu is to transmit speech from some people to another people in order to corrupt their [mutual] relationships. And in the hadeeth of Ibn Mas’ood, it is explained to mean tale-carrying, and that is to transmit the statement of one person to another person, or from a group of people to another group, or from one country [or government] to another one, in order to cause corruption.

This [deed] is one of the major sins due to its evil [consequences] and the punishment [associated with it] in this life and the next. In this worldly life, it might lead to murder, chaos and other similar affairs – events that in opposition to rectification. And due to this, the scholars say that the tale carrier- the one who transmits speech from one person to another person, or from a group of people to another group, or from one country [or government] to another, in order to sow the seeds of corruption- causes more harm than a magician. This is because a magician might only harm one person, but as for the tale-carrier, he might harm many individuals and the trial that [emanates from this deed of his] will be prolonged.

Therefore, it is forbidden for a Muslim to transmit speech [for the purpose] of causing corruption between those upon [sound] brotherhood and those who aid one another upon piety. And even if nothing like this [i.e. fighting, chaos, killing etc] occurs [from tale-carrying], it is still not permissible to corrupt the relationship between the people by way of lies- sowing the seeds of enmity and hatred between them. The Messenger of Allaah [sallal laahu alayhi wasallam] went past two graves and then said, “Both of them [i.e. the two people in these graves] are being punished, and they are not being punished due to [committing the greatest of the major sins], but indeed they are great sins. One of them used not to protect himself from being soiled with his urine, and the other one used to go about with tale-carrying”.

Therefore, what the opposite of this hadeeth [necessitates is that] it is obligatory to bring about reconciliation between the people due to the statement of Allaah[The Exalted]: [لَّا خَيۡرَ فِى ڪَثِيرٍ۬ مِّن نَّجۡوَٮٰهُمۡ إِلَّا مَنۡ أَمَرَ بِصَدَقَةٍ أَوۡ مَعۡرُوفٍ أَوۡ إِصۡلَـٰحِۭ بَيۡنَ ٱلنَّاسِ‌ۚ  – There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allah’s Cause), or Ma’ruf (Islamic Monotheism and all the good and righteous deeds which Allah has ordained), or conciliation between mankind. [Surah An-Nisaa. Aayah 114]

However, there is an exception in this affair- [i.e. that is forbidden to transmit speech from one person to another person, or from one group of people to another group, or from one country [or government] to another]- when it is carried out for the purpose of giving some sincere advice whose benefit cannot be reached nor can harm be repelled except by way of such speech. For example, you hear a person saying that he is lying in wait against your Muslim brother and wishes to kill him, take his wealth or violate his honour, or the like thereof, [whose evil consequences] you have clarified [for this perpetrator in order to stop him], but he refuses to accept your advice. Therefore, you go to the person who is unaware [of the evil plan of this perpetrator whom you have advised to refrain] and informed him about it, so that he can take precautions. Therefore, [transmitting] speech based on this type of intention and goal is considered to be sincere advice and it is not tantamount to causing corruption, for indeed you are either going to repel harm or bring about a benefit which one cannot do without [except by way of this transmission]. And Allaah knows best. [Ref 2]


Ref 1: Excerpt from Sharh Hilyatil Taalibil Ilm Pages 75-76. By Shaikh Uthaymeen (rahimahullaah). Paraphrased, see Arabic text below]

Ref 2: At-ta’leeqaat Al-Maleehah Alaa Silsilatil Ahaadeeth As-Saheehah’ pages 27-28. By Shaikh Zayd Bin Haadi (rahimahullaah). Slightly paraphrased]

What Type of Advisers Are We When Dealing With a Person Who Does Not Broadcast His Error or Sin?!

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

Imaam Ibnul Qayyim [rahimahullaah] said: The difference between a sincere adviser and the one who merely wants to blame others is that a sincere adviser does not declare enmity against you if you do not accept his advice, rather he says, “Perhaps Allaah will reward me whether he accept or reject my advice”, and he supplicates for you in your absence – neither mentions your faults nor rebukes you in the presence of the people. As for the one who merely desires to blame others, he is the opposite. [Ar-Rooh. P443. Slightly paraphrased]