Author: The Salafi Centre of Manchester

Recall This Whenever Boasting Manifests From Statements of One Due to Efforts and Travels In Pursuit of Knowledge!

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

Al-Allaamah Zayd Ibn Haadi [rahimahullaah] mentioned some of the teachers of Imaam At-Tabariy [rahimahullaah], saying: It is difficult to establish exactly the Shuyookh of a man who toured the countries of the east, the west, the north and the south in search of knowledge for a number of years, but we’ll mention his most distinguished reliable Shuyookh. So from them:

Ibraaheem bin Sa’eed Al-Jawhariy; Ibraaheem bin Abdillaah Bin Muslim Al-Kashiy; Ibraaheem bin Ya’qoob Al-Jawzajaaniy; Ahmad bin Ibraaheem Ad-Dawraqiy; Ahmad bin Manee; Ishaaq ibn Abee Israa,eel; Ismaa’eel ibn ibn Moosaa Al-Fazaariy; Bahr bin Nasr Al-Khawlaaniy; Bishr bin Mu’aadh Al-Aqdiy; Abu Bishr bin Hilaal As-Sawwaaf an-Numayriy; Tameem ibnul Muntasir Al-Abbaasiy; Al-Haarith bin Muhammad bin Abee Usaamah Al-Baghdaadiy; Al-Hasan bin Ahmad bin Shu’aib Al-Harraaniy; Al-Hasan Ibnus Sabaah Al-Bazaar Al-Waasitiy; Al-Hasan Arafah bin Yazeed Al-Abdiy; Al-Hasan bin Muhammad ibnus Sabaah Az-Za’faraaniy; Al-Hasan bin Yahyaa bin Katheer Al-Anbariy; Khallaad bin Aslam As-Saffaar; Rabee bin Sulaymaan bin Abdil Jabbaar Al-Muraadiy; Az-Zubayr ibn Bakkaar ibn Abdillaah Az-Zubayriy; Ziyaad bin Yahyaa bin Ziyaad bin Hassaan Al-Hassaaniy; As-Sariy bin Yahyaa ibnus Sariy Al-koofiy; Sa’eed bin Amr bin Sa’eed bin Abee Safwaan As-Sukooniy; Sa’eed bin Yahyaa bin Sa’eed bin Abaan Al-Umawiy; Sufyaan bin Wakee ibnul JarraahAr-Ra’aasiy; Salm ibn Junaadah As-Suwaa’iy; Al-Abbaas bin Abdil Adheem Al-Anbariy; Al-Abbaas bin Muhammad Ad-Dawriy; Al-Abbaas ibnul Waleed bin Mazeed Al-Bayrootiy; Ubaydullaah bin Abdil Kareem Abu Zur’ah Ar-Raaziy; Al-Fadl bin Ishaaq Ad-Dawriy; Al-Qaasim bin Zakariyyaa bin Deenaar At-Tahhaan Al-Koofiy; Mujaahid bin Moosaa Al-Khawaarizmiy Al-Khat’liy; Muhammad bin Ibraaheem Al-An’maatiy; Muhammad ibn Idrees ibnul Mundhir Abu Haatim Ar-Raaziy; Muhammad ibn Ismaa’eel  Al-Bukhaariy; Muhammad ibn Ismaa’eel At-Tirmidhiy; Muhammad ibn Bishaar Bundaar; Muhammad bin Humayd Ar-Raaziy; Muhammad ibn Abdil Malik ibn Abee Ash-Shawaarib; Muhammad ibnul Alaa Al-Hamdaaniy; Muhammad ibnul Muthannaa Az-Zaman; Nasr bin Abdir-Rahmaan bin Bakkaar Al-Koofiy Al-Wishaa’i ;Nasr ibn Aliy bin Nasr ibn Aliy Al-Jahdamiy; Hannaad ibnus Sariy; Al-Waleed ibn Shujaa’a; Muhammad bin Humayd Ar-Raaziy; Al-Muthannaa bin Ibraaheem Al-Abliy;Imaad bin Moosaa al-Qazzaaz; Muhammad bin Abdil A’laa As-San’aaniy; Waasil bin Abdil A’laa bin Hilaal Al-Asadiy Al-koofiy; Yoonus ibn Adal A’laa As-Sadfiy and other than them. [Source: Rafeequl Junnah Bi-Sharh Sareeh As-Sunnah’ pages 7-8]

[4] Setting The Record Straight – [Path to Acquiring Knowledge – By Imaam Muhammad Ibn Saaleh Al-Uthaymeen and Al-Allaamah Ubaid Al-Jaabiri]

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

Imaam Muhammad Bin Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said that from that which is obligated on a student of knowledge to comply with is that he acquires knowledge directly from the Shaikhs, for indeed he will reach -by way of that- several benefits as follows:

*The path to acquiring knowledge will be shortened for him instead of moving from one book to another whilst trying to find out the view that carries more weight (in a particular subject matter) and the reason behind it; also trying to find out the weak view in (that particular subject matter) and the reason behind it. Instead of going through all this, the teacher will give him what he seeks after through an easy path, present to him – two, three or more than three – different views of the people of knowledge together with a clarification of the view that carries more weight and the proof. Indeed, there is no doubt that this is beneficial (or advantageous) for the student.

*He will be facilitated with the ability to grasp a subject matter quickly, because when the student of knowledge reads to a scholar, he will grasp the subject matter many times quicker than when he reads books (on his own). That is because when he read books, he may come across difficult and obscure statements (or expressions), so he needs contemplation and repetition, which requires time and effort, and he may understand those statements wrongly and then act upon them.

*Close connection (or attachment) between the students of knowledge and the erudite scholars- junior people of knowledge attached to senior people of knowledge.

These are from the benefits of acquiring knowledge directly from the Shaikhs; but as mentioned earlier, it is obligated on a person to choose a scholar who is reliable, trustworthy and strong – one who has real knowledge and understanding and not superficial knowledge; truthful and firm in fulfilling what is entrusted to him and known for fulfilling acts of worship, for indeed a student follows the footsteps of his teacher. [Sharh Hilyati Taalibil Ilm. pages 105-106. slightly paraphrased].

Question to Al-Allaamah Ubaid Bin Abdillaah Al-Jaabiri [may Allaah have mercy upon him]: Is it permissible for the one who seeks knowledge from some Shaikh – by way of books and audios – to say to him [i.e. the Shaikh], “Our Shaikh” and thus he becomes a Shaikh of his?

Answer: There’s no harm in considering someone as one’s Shaikh, but I bring your attention to the fact that there are two ways of acquiring knowledge. The first path is seeking knowledge in person and sitting to acquire knowledge from the scholar directly- sitting in his presence, learn good manners from him and good Tarbiyah. This is the ideal way and the loftiest. This is the way of the Sahaabah in acquiring knowledge from their Prophet [peace and blessings of Allaah be upon him]- those who were with him in Madeenah and those who traveled to him. They acquired knowledge directly from the Prophet and taught their people. Likewise, this is how the Taabi’oon acquired knowledge from the Sahaabah- took knowledge (directly) from the Sahaabah, especially the seniors. Likewise, those who followed the Taabi’een did the same up to this era of ours. This is the correct and loftiest path of acquiring knowledge from a Shaikh.

The second path is to acquire knowledge from books and audios. There is no harm in this and it benefits, but it does not contain that which is found in the first method; rather it is for a woman and the one who is unable because of the difficulty in reaching the Shaikh due to distance, for one may not be able to sit in the presence of a scholar even in his own country. Not all women are able-some of them are sometimes able and unable at other times, and some are not able. So, these people benefit [i.e. from the books & tapes], but also they are not advised to enter into challenging (or very difficult) issues related to differences of opinion between the scholars; rather they entrust those affairs to the people of knowledge. And whoever is a teacher – one who gives instructions in knowledge (i.e. nurtures others) or an Imaam of a Masjid in his city district or town, we advise him to be at the service of the people and that he takes those questions of theirs which he is able to answer and respond to them in his city district. And those questions that carry difference of opinion and requires investigation, he offers his services to the people by sending those questions to the people of knowledge and take answers from them. This is a good service with regards to the Muslim helping another Muslim. [paraphrased] Listen to audio here:

All praise is due to Allaah, many Salafi Masaajid and Centres either have a resident student or a student who travels to them. Do not cling to books and abandon the study circles. Do not be like those youth who frown and are filled with a sense of false independence when told to take knowledge directly from those who are known to the scholars. May Allaah protect us from self-amazement Aameen.


Scholars Are For The Benefit of The Entire Ummah, But They Have Special Students

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

Scholars Are For The Benefit of The Entire Ummah, But They Have Special Students Regardless How Long One Has Known (Or Sat With) Them

Al-Allaamah Saaleh Aala Ash-Shaikh [may Allaah preserve him] said, “Whenever you have more humility in the path of seeking knowledge upon the Sharee’ah, the scholar becomes more devoted to you (i.e. pays closer attention to your needs). This is why you find that many of the scholars have a special student because he (i.e. that special student) has good manners when speaking, dealing and walking with the Shaikh; so, the Shaikh trusts him, devotes (more time and effort to him) in knowledge, gives him knowledge which others are not given, (shares his) life experiences related to knowledge, his experiences with the scholars and state of affairs”. [An Excerpt from Sharh Al-Arba’een. Pages 21-22]

Amongst the special students of Al-Allaamah Ubaid Bin Abdillaah Al-Jaabiri [rahimahullaah] in the UK are the elder students at Salafipublications and others:

May Allaah keep us and them upon Salafiyyah and grant us Ikhlaas, Thabaat and Husnul Khateemah Aameen.

[1] Gems From Al-Allaamah Ubaid Bin Abdillaah Al-Jaabiri During His Lifetime

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

Al-Allaamah Ubaid Bin Abdillaah Al-Jaabiri [may Allaah have mercy upon him] stated: When the people of virtue and righteousness were faced with an adversity and an intricate affair, they would go to the Senior People of knowledge to ask them and seek a Jawaab Ash-Shaafee Al-Kaafee [i.e. an appropriate answer that would bring about rectification of the religious affairs and preservation of the well-being of the people based on the Qur’aan and the Sunnah]. This is a followed path –beginning since the era of Prophet’s companions, then the Imaams of the Taabi’een, and then after them, the people of knowledge, virtue, religion and Eemaan. And how beautiful is what Ibn Mas’ood said, “The people will not cease to be righteous and upright as long as knowledge comes to them from the companions of Muhammad [peace and blessings of Allaah be upon him] and their elders; but if knowledge comes to them from their young ones, they will be destroyed”. (1)

The Messenger [peace and blessings of Allaah be upon him] said, “Indeed from the signs of the hour is that knowledge will be sought from the young ones”. Ibn Mas’ood [may Allaah be pleased with him] 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 [may Allaah have mercy upon him] stated in Awaa’iq At-Talab (pages 29-35) that this ruling is not an absolute (or unrestricted) regarding the young ones, because 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. [See Footnote a]

Footnote a: NB: We do not speculate and make our own judgements regarding the levels of the scholars and the students of knowledge, rather the Tazkiyyaat given to them specifically by the senior scholars is well known, so we limit ourselves to that- neither exaggerating nor diminishing their status.

[Ref 1: الطيب الجني على شرح السنة للإمام المزني – page 19. Slightly paraphrased]

[1] Weekly Burdah Gathering – Shirk and Bidah – In Sheffield [Urdu Teaching Centre]

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

Busayree stated:

يا أكرم الخلق ما لي من ألوذ به * سواك عند حلول الحادث العمم
إن لم تكن في معادي آخذاً بيدي * فضلاً وإلا فقل : يا زلة القدم
فإن من جودك الدنيا وضرتها * ومن علومك علم اللوح والقلم

[ومن علومك علم اللوح والقلم]: Al-Allaamah Abdur Rahmaan Abaa Batayn [may Allaah have mercy upon him] said: [مقتضى هذه الأبيات إثبات علم الغيب للنبي صلى الله عليه وسلم – These lines of poety imply affirming knowledge of the unseen for the Prophet [peace and blessings of allaah be upon him]. (1)

Allaah (The Most High) said: [وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ – And with Him are the keys of the Ghaib (all that is hidden), none knows them but He]. [Surah Al-An’aam. Aayah 59]

In his explanation of the above Ayah, Imaam Ash-Shanqeetee [may Allaah have mercy upon him] brought a number of robust proofs to demonstrate and establish that even the most knowledgeable amongst the creation- Allaah’s Messengers and Angels-do not posses knowledge of the Unseen.

The Imaam said:

Aa’isha [may Allah be pleased with her] was falsely accused and the Prophet (peace and blessings of Allah be upon him] did not know whether she was innocent or not until Allaah informed him, saying: [ أُولَٰئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ- ‘Such (good people) are innocent of (each and every) bad statement which they say].

Prophet Ibraaheem [peace be upon him] slaughtered a lamb for the angels, whilst not knowing that they were angels until they informed him that they were angels. Allaah said that the angels said to him: [إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ – We have been sent against the people of Lout (Lot). (11:70)]

When the angels came to Prophet Lut (peace be upon him), he did not know that they were angels, and due to that Allaah said: [عَصِيبٌ سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَٰذَا يَوْمٌ – He was grieved on their account and felt himself straitened for them (lest the town people should approach them to commit lewdness with them). He said: This is a distressful day]. And because of this Allaah said that lut said: [لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَىٰ رُكْنٍ شَدِيدٍ – Would that I had strength (men) to overpower you, or that I could betake myself to some powerful support (to resist you). (11:80)]. He did not know the news the angels brought until they said to him: [إِنَّا رُسُلُ رَبِّكَ لَنْ يَصِلُوا إِلَيْكَ – Verily, we are the Messengers from your Lord!]

Prophet Ya’qoob (peace be upon him) lost his eye sight due to grieving for Yusuf (peace be upon him), whilst he was in Egypt. He did not know anything about Yusuf until Allaah reveal news about him.

Prophet Sulaymaan (peace be upon him), even though Allaah gave him authority over the devils and subjugated the wind in his service, did not know about the people Bil Qees until the Hud’hud came with news about them. Allaah said that the Hud’hud said: [أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ – I have grasped (the knowledge of a thing) which you have not grasped and I have come to you from Saba’ (Sheba) with true news].

Prophet Nuh (peace be upon him) did not know that his son – who was drowned- was not from those members of his household who were to be saved, as Allaah said that Nuh said: [رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ – O my Lord! Verily, my son is of my family! And certainly, Your Promise is true.(11:45)]

He did not know the reality of the affair until Allaah informed him, saying:

[بِهِ عِلْمٌ ۖ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ ۖ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ – He said: “O Nuh (Noah)! Surely, he is not of your family; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonish you, lest you be one of the ignorant].

And indeed Allaah (The Most High) also stated in Surah Hud about Nuh that he said to his people: [وَلَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ -And I do not say to you that with me are the Treasures of Allah, “Nor that I know the Ghaib (unseen)].

And when Allaah said to the Angels: [هَٰؤُلَاءِ إِنْ كُنْتُمْ صَادِقِينَ أَنْبِئُونِي بِأَسْمَاءِ -Tell Me the names of these if you are truthful]; Allaah said that the angels replied: [قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا -They (angels) said: “Glory be to You, we have no knowledge except what you have taught us.

Therefore, it is very clear that the most knowledgeable amongst the creation, the Messengers and the Angels, do not know anything of the unseen except what Allaah makes known to them. Allaah (The Most High) informs His Messengers what He wishes from the knowledge of the Unseen, as Allaah stated:

[وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَٰكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ ۖ- Nor will Allah disclose to you the secrets of the Ghaib (unseen), but Allah chooses of His Messengers whom He pleases].

And Allaah said: [إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَد- (He Alone) the All-Knower of the Gha’ib (unseen), and He reveals to none His Gha’ib (unseen).” Except to a Messenger (amongst humankind). (2)

Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] said, “The Burdah contains Shirk. The Shirk in it is very clear. None defends it except an ignoramus or a misguided person – a misguided person who affirms falsehood or Shirk, and Allaah’s Aid is sought! Listen here:

Also listen here by Shaikh Abu Khadeejah [may Allaah preserve him]:

We ask Allaah to protect us from Shirk

اللّهُـمَّ إِنّـي أَعـوذُبِكَ أَنْ أُشْـرِكَ بِكَ وَأَنا أَعْـلَمْ، وَأَسْتَـغْفِرُكَ لِما لا أَعْـلَم

O Allah, I take refuge in You lest I should commit shirk with You knowingly and I seek Your forgiveness for what I do unknowingly.

[Ref 1: Ar-Radd Alal Burdah. see pages 361-388]
[Ref 2: Adwaa Al-Nayaan]

Invitation of a Person Who Competes Others and Boasts!

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

“The invitation of two people who compete each other should neither be accepted nor should their food be eaten”.

Al-Allaamah Zayd Bin Haadi Al-Mad’khali [may Allaah have mercy upon him] said, “If invitation to eat food is done for boasting, self-importance and show off, do not respond to the invitation. Competition related food is to boast about its abundance and perfect preparation- everyone wants to give more than the other. Whoever competes in (providing) food and its preparation – each one of them invites others to come along and eat his food, then do not accept their invitation because they have not done so sincerely for the sake of Allaah due to the competition and boating in the affair. And this is something impermissible”.

[At-taleeqaat Al-Maleehah Alaa Silsilah al-Ahaadeeth As-Saheehah. Vol 1. Page 396]

Narrations Regarding Humility In The Path of Knowledge Cannot Be Misconstrued!

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

Narrations Regarding Humility In The Path of Knowledge and Being Unnoticed Cannot Be Misconstrued By Those Who Utilise Them to Degrade The Status of Others and Inflate Their Own Status, Or Those Seeking to Rewrite History Due to Desperately Seeking Recognition

Imaam Fudayl Ibn Iyaadh [may Allaah have mercy upon him] said, “If you are able not to be known, then do so. Is there anything against you if you are unknown? Is there anything against you if you are not praised? Is there anything against you if you are considered blameworthy in the sight of the people but praiseworthy in the sight of Allaah [The Mighty and Majestic]?” (1)

Imaam Ibraaheem An-Nakha’ee [may Allaah have mercy upon him] said, “It is enough a trial that a person is pointed out due to his religious or worldly affairs, except the one whom Allaah protects”. (2)

Al-A’mash [may Allaah have mercy upon him] said, “We tried very hard to get Ibraaheem An-Nakha’ee [may Allaah have mercy upon him] to sit at a place where people can listen to him and we wanted him do do so, but he refused”. (3)

Imaam Maalik [may Allaah have mercy upon him] said, “I used to come to Naafi [may Allaah have mercy upon him] the freed slave of Ibn Umar [may Allaah be pleased with him and his father], whilst I was a young boy, so he would come down and talk to me, and he would sit in the mosque after the morning prayer, hardly anyone would come to him. When the sun rose, he would go out, and he used to wear a cloak and not speaking to anyone. I used to see him after the morning wrapped in a black cloak. (4)

Ibraaheem An-Nakha’ee [may Allaah have mercy upon him] used to say, “I spoke in affairs of knowledge, and if I found someone else to do so, I would not speak”. (5)

Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “Allah loves a slave who is pious, self-sufficient and unnoticed.” [Saheeh Muslim 2965]

Taqiy- Pious: Fears Allaah [The Mighty and Majestic], so he fulfils Allaah’s commands and keeps away from what Allaah has prohibited. Fulfils Allaah’s commands, such as performance of the prayer and performs it in congregation in the Masjid, pays the zakaat and gives it to the one entitled to it, fasts the month of Ramadhaan, treats orphans with kindness and other types of acts of piety, righteousness and means to doing good.

Ghaniy- self-sufficient: Has no need of the people and suffices himself with Allaah. He does not ask the people anything (I) and does not lower himself to the people (i.e due to being in need of them) (II); rather he is not in need of the people. He knows himself, suffices himself with his Lord and does not pay attention to other than his Lord.

Khafiy- hidden or unnoticed: He does not make himself manifest and does not give importance to manifesting himself amongst the people, to be pointed out or for people to speak about him. You find him between his house and his (local) Masjid vice versa; from his house to his relatives and his brothers, whilst being unnoticed, and makes himself unnoticed. However, this does not mean that if Allaah grants a person knowledge, he confines himself in his house and does not teach the people. This is in opposition to piety (because) teaching the people is better for him than being confined in his house and does not benefit the people with his knowledge, (III) or he sits in his house and does not benefit the people with his wealth; rather if the affair is between being conspicuous- to manifest himself or make himself visible, and between hiding himself (i.e. without a need to make himself manifest), then he chooses to hide himself; but if it is the case that he must make himself apparent, then he has to make himself apparent. This is beloved to Allaah [The Mighty and Majestic]. (6)


(I) Asking the people: Al-Allaamah Rabee Bin Haadee [may Allaah preserve him] quoted Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] who stated, “The initial affair with regards to asking the creation is that it is forbidden to do so, but it is permissible in when there is a necessity, but it is better to abandon doing so out of reliance on Allaah. [See Qaa’idah Jaleelah Fee at-tawassul Wal-Waseelah. page 7. Publisher Maktabah al-Furqan. 1st Edition 1422 (Year 2001)]

(II) Lowering Oneself: Imaam Ibn Hibbaan [may Allaah have mercy upon him] said, “It is obligated on a sensible person that he adheres to humility and avoids pride. Humility is of two types- the first one is praiseworthy and the other is blameworthy. Praiseworthy humility is that one abandons insolence and mockery. Blameworthy humility is that a person humbles himself in the presence of one who possesses the things of the worldly life and desiring what such a person possesses. Therefore, a sensible person maintains his abandonment of blameworthy humility in all circumstances and he does not depart from praiseworthy humility. [An Excerpt from Rawdatul Uqalaa page 58]
(III) The Scholars are three types: Shaikh Abdullah Al-Bukhaari [may Allaah preserve him] stated, Shaikh Abdullah Al-Bukhaaree [may Allaah preserve him] stated, “Ibn Abee Shaybah [may allaah have mercy upon him] reported in Al-Musannaf and Abu Nu-aym [may Allaah have mercy upon him] in Al-Hilya [5/12] with an authentic chain from Abu Muslim Al-Khawlaani [may Allaah have mercy upon him], who said, ‘The scholars are three types- a man who lives with his knowledge and the people live with it alongside him; a man who lives with his knowledge and none else lives with it alongside him, and as for the third man, the people live with his knowledge and it destroys him’. The intent behind this speech: Indeed the first (man) knows, acts and teaches. As for the second, he knows and acts, but does not teach. As for the third, he knows and teaches, but does not act! We ask Allaah for steadfastness and well-being”. [ المقالات الشرعية– pages: 23-24] [End of quote]

Therefore, be alert! If the elder teachers – in the UK – who are known for Salafiyyah make themselves obscure and unnoticed, the common people will search for the ignoramuses and false claimants to Salafiyyah. Likewise, whenever a person appears and seeks to claim that which he neither did nor witness in order to rewrite history and promote himself, then indeed it is incumbent upon us remind people of history.

[Ref 1: Hilyatul Awliyaa 8/89]
[Ref 2: Taareekh Dimashq 18/33]
[Ref 3: Siyar 4/529]
[Ref 4: Siyar 5/98]
[Ref 5: Hilyatul Awliyaa 4/223]
[Ref 6: Explanation of Riyaadus Saaliheen. Chapter 69. Vol 3. Page 509. Publisher: Al-Maktabah Al-Arabiyyah As-Su’oodiyyah Edition 1425AH. slightly paraphrased]

The One Who Sincerely Asks Allaah to Raise His Status and to Be Accepted So That He Can Be a Leader of The Pious

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

Allaah [The Most High] stated that Prophet Ibraaheem [peace be upon him] said:

[ وَٱجۡعَل لِّى لِسَانَ صِدۡقٍ۬ فِى ٱلۡأَخِرِينَ – And grant me an honourable mention in later generations]. Imaam As-Sadi [may Allaah have mercy upon him] said, “Meaning, grant me an honourable mention until the end of time”. Alllaah answered his supplication, granted him knowledge and wisdom which made him one of the most virtuous Messengers, joined him with his brothers amongst the Messengers, made him beloved, acknowledged, exalted and praised amongst the followers of all religions throughout time. (1)

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: The difference between the desire for righteous leadership as opposed to merely desiring leadership: It is the difference between exalting the command of Allaah and being sincere to Allaah as opposed to love of exalting oneself and hastening towards the fulfilment of desires. Indeed the one who is sincere to Allaah and exalts Him, he loves that his Lord is obeyed and not disobeyed; [loves that] Allaah’s Word should be uppermost and that all affairs of the religion should be established sincerely for the sake of Allaah, and [that] the servants should obey Allaah’s commands and keep away from what Allaah has forbidden. He is sincere in his servitude to Allaah and sincere to Allaah’s creation in calling them to the path of Allaah. So he loves to be [an upright] leader in the religion; rather he asks his Lord to make him from the leaders of the righteous people who are followed, just as he is a follower of the righteous. Therefore, if this servant -[i.e. this person] who calls to Allaah- loves that he is considered dignified in the eyes [of the people], revered and beloved in their hearts and is one followed amongst them, so that he is trusted by them and they follow the example of the Messenger through him, then this [desire of his] does not harm him; rather he is praised for it. That is because the caller to Allaah loves that Allaah is obeyed and singled out in worship. He loves to be a means by way of which [people] are aided to [obey Allaah, single out Allaah in worship and follow the Messenger]. And due to this, [when] Allaah mentioned those chosen slaves of His- whom He praised in His revelation and will grant the best of reward on the day they meet Him- He mentioned them with the best of their deeds and characteristics, and then said: [ وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٲجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا – And those who say: “Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the Muttaqun]. (pious) 25:74

So they ask Allaah to grant them the comfort of the eye by making their wives and offspring obedient to Allaah, and to grant them happiness in their hearts due to being followed by the righteous in obedience and servitude to Allaah. That is because a trustworthy leader in the religion co-operates with [others] upon obedience [to Allaah and His Messenger], and that is to call them to [sound] leadership in the religion, whose foundation is patience and certainty, as Allaah [The Most High] said: [ وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ – And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). [32:24]

Therefore, in their supplication -[in Surah Al-Furqaan Ayah 74]- to Allaah that He makes them leaders of the righteous people, is that Allaah guides them, grants them success, bless them with beneficial knowledge and righteous actions–outwardly and inwardly–without which [sound] leadership in the religion cannot be achieved.

This is different from [merely] seeking leadership, for indeed its seekers hasten to obtain it in order to achieve their goals, [such as] exaltedness in the earth; enslavement of the hearts to them, attachment to them and aiding them in all their goals, whilst they are exalted and everyone subservient to them. This pursuit of leadership brings about corruption-which none can enumerate except Allaah- such as rebellion, envy, transgression, enmity, oppression, trials, being ardent in defending oneself at the expense of violating the rights of Allaah, exalting those despised by Allaah and belittling those honoured by Allaah. (2)

[Ref 1: An Excerpt From Tafseer As-Sadi. slightly paraphrased]

[Source: An Excerpt from ‘Ar-Rooh’ pages 487-489’. slightly paraphrased]

Two Criminals Refute Each Other and Support Each Other- [Brief Reflection On The State of The Khabeeth Muhammad Hijaab and The Raafidi!]

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

Shaikh Abu Khadeejah [may Allaah preserve him] stated – in his refutation against the Khabeeth Muhammad Hijaab – that Hijaab was rebutted by the Raafidi, so a misguided one utilised falsehood to rebut another misguided one! Indeed, this statement of Shaikh Abu Khadeejah reminds us of what Shaikhul Islaam ibn Taymiyyah [may Allaah have mercy upon him] as follows: “The people of bidah, such as the khawaarij, initiate an innovation in religion, excommunicate the one who opposes them and declare lawful the shedding of his blood. These people refute the innovation of each other, whilst he (i.e. the refuter) is also an innovator. So he refutes a bidah with another bidah and falsehood with falsehood”. (1)

Firstly, Subhaanallaah! A Raafidi Khabeeth refutes Hijaab with falsehood, whilst Hijaab is also upon falsehood, rather – as Shaikh Abu Khadeejah stated – Hijaab attempted to argue based on logic instead of referring back to the Kitaab and the Sunnah and then ended up agreeing with the Raafidi’s view that he can revile Aa’isha and Mu’aawiyah [may Allaah be pleased with them] and referring to the Raafidi as Habeebee, and thus the two criminals – Hijaab and the Raafidi – supported each other. Allaah [The Exalted] said: [وَكَذَٲلِكَ نُوَلِّى بَعۡضَ ٱلظَّـٰلِمِينَ بَعۡضَۢا بِمَا كَانُواْ يَكۡسِبُونَ – And thus We do make the wrong doers (supporters and helpers) one to another (in committing crimes etc.), because of that which they used to earn]. [Surah Al-An’aam. Aayah 129]

Imaam Al-Barbahaaree [may Allaah have mercy upon him] said, “He who loves the deeds of a people, good or bad, is just like the one who commits them”. Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him]commented on the above statement of Imaam Al-Barbahaaree as follows, “He who loves the deeds of a people is just like one who commits them; so if those (deeds) are good he gets a reward similar to theirs, and if those (deeds) are bad he bears the burden and sin similar to theirs. We seek Allaah’s refuge from that! And due to this, it has been reported concerning the one that wishes to be like the scholar who teaches the people good, that he will get a reward similar to that of (that Scholar). And the one that wishes to be like the rich person who spends his wealth in the path of Allah, (then) he will receive a reward similar to that of (that rich person) in accordance with his intention. Likewise, the opposite of this is (with regards) to the one who wishes to be like the criminal and the people of sin, (and) wishes to be their partners in sin or give support to their views and hold it to be true, (then) he is like them even if he did not commit an act similar to theirs, (but) solely (due to the fact that) he held their views to be correct and took their side. [It-haaful Qaaree Bitta’liqaat Alaa Sharhis Sunnah Lil Imaam Barbahaaree’ Vol: 2. page 113-114]

Secondly, even if Hijaab defended the Sunnah, he is not one to be associated with until he abandons his bidah, as Imaam Ahmad [may Allaah have mercy upon him] said, “Do not sit with ahlul kalaam even if they defend the Sunnah”. (2)

Al-Haafidh Ibn Abdul Barr [may Allaah have mercy upon him] said, “The people upon the correct understanding of the religion and those who cling to the (authentic) narrations of the [Messenger (peace and blessings of Allaah be upon him) and that of the pious predecessors] in all the regions are agreed that ahlul kalaam are people of Bidah and deviation. (All the scholars of the authentic Sunnah) do not consider them to be from those who have been given sound understanding in the religion; rather the scholars are those who adhere to the (authentic) narrations of the [Prophet and that of the pious predecessors] and they have been given sound understanding in that”. (3)

Finally, we say to those duped by the Khabeeth Muhammad Hijaab that Imaam Al-Awzaa’ee [may Allaah have mercy upon him] said, “O Muslims! Fear Allaah, accept the advice of the sincere advisers and the admonition of the admonishers. know that this knowledge is religion, so beware of what you do, from whom you take your religion, the one you follow and the one with whom your religion is safe, because indeed all the proponents of religious innovation are all falsifiers, liars and sinners. They are not cautious – neither do they pay attention nor do they fear, and together with that they are not to be trusted that they would not distort what you hear. They say what they do not know with regards to what they disapprove and when proclaiming their lies; but Allaah (knows, hears and sees) what they do. Therefore, be cautious of them, trust them not, reject them and avoid them, because indeed this is what your earlier scholars did and commanded, and likewise the righteous ones who came thereafter. Be careful of opposing Allaah and being the means to destroying the religion He has ordained – breaking its commands and prohibitions, nullifying and weaking it by respecting the innovators in religious affairs and those who initiate that which is not from the religion, because you know what has been transmitted (i.e. the prohibitions) about respecting or exalting them. And what can be greater respect and exaltation than acquiring your religion from them- following and believing them, drawing close to them and assisting them in enticing the ones they entice and woo to their views and the religion (i.e. religious innovations) they follow. This is sufficient to be regarded as associates of theirs in what they do. (4)

Shaikh Abu Khadeejah [hafidhahullaah] Revealed Another Affair – at Friday Lesson (11/11/22) – Regarding The Shameless Khabeeth Muhammad Hijaab! Listen Attentively From 35mins Onwards

The Virtues of the Companions of the Messenger ﷺ [Cont.] – Explanation of Kitāb As-Sunnah from Sunan Ibn Mājah [Lesson 92] – By Abu Khadeejah ‘Abdul-Wāhid

Some Clarifications of Shaikhs (Abu Iyaad, Bilaal, Abu Khadeejah) About M. Hijaab:

[Ref 1: Al-Majmoo 16/96]
[Ref 2: An-Nahjul Aqwaa. Introduction by Al-Allaamah Saaleh Al-Fawzaan and Al-Allaamah Abdul Azeez Aala Shaikh. Page: 127]
[Ref 3: An-Nahjul Aqwaa. Introduction by Al-Allaamah Saaleh Al-Fawzaan and Al-Allaamah Abdul Azeez Aala Shaikh: Page: 127]
[Ref 4: Taareekh Dimashq 6/361]

Some Apparent and Hidden Reasons Behind The Struggle When Seeking to Make a Choice Between Truth and Falsehood!

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

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said:

Ignorance: This reason is mostly what overwhelms the majority of people, for indeed the one who is ignorant of something will show enmity to it and its people. If in addition to this reason, (the person) hates the one who commands him to (follow) the truth, harbours enmity and envy, then this (i.e. reason behind being prevented from accepting the truth) becomes more intense. If in addition to this, it (i.e. the truth) opposes the ones close to his heart, his customs, the one who nurtured him, the ways of his forefathers and the ones he loves and exalts, then this (i.e. the reason behind being prevented from accepting the truth) becomes even more intense. If in addition to this, he carries a wrong perception that the truth he is being called to (is an obstacle to) his status, honour, desires and goals, the (reason behind being prevented) from accepting the truth becomes very intense. If in addition to this, he fears his companions, his family and his people (i.e. due to the harm he anticipates) against himself, his wealth and status – just as what happened to Heraclius, the king of the Christians in Shaam during the era of Allaah’s Messenger [peace and blessings of Allaah be upon him], then the reason (behind being prevented from accepting the truth) increases even greater, because indeed Heraclius knew the truth and he had a desire to accept Islaam, but his people did not obey him, so he feared for himself and thus chose disbelief over Islaam after guidance was made clear to him.

Envy: It is one of the greatest causes (behind being prevented from accepting the truth), because indeed it is an ingrained disease in the soul. The envier sees that the one he envies has been given virtue over him or has been given the likes of that which he has not been given; therefore this envy prevents him from complying with (the truth). Iblees was not prevented from prostrating to Adam [i.e. out of respect, when Allaah commanded him and the angels to do so], except out of envy, because when he saw that Aadam [peace be upon him] was given virtue and raised above him, he chose disbelief over Eemaan, even though he used to be in the company of the angels.

This disease is what prevented the Jews from believing in Eesaa the son of Maryam [peace be upon both him and his mother], even though they knew -without doubt – that he was a Messenger of Allaah, who came with clear proofs and guidance, however envy led them to choose disbelief over Eemaan and complied with it, even though they were a nation amongst whom were Rabbis, scholars, Zuhhaad [i.e. those who abstained from those lawful but unnecessary pleasures of the worldly life], judges, kings and rulers.

Fear of losing one’s status and prestige: Conversation between Abu Jahl and His Nephew Al-Musawwar Bin Makhzamah: Al-Musawwar Bin Makhzamah: ‘’O my uncle! Did you use to accuse Muhammad of lying before he started saying what he says now [i.e. his call to Tawheed]? Abu Jahl: “By Allaah, indeed Muhammad was a trustworthy young man amongst us and we have never experienced lying from him. Al-Musawwar Bin Makhzamah: “O my uncle! So why is it that you do not follow him?” Abu Jahl: “O son of my sister! We competed with Banu Haashim in nobility [i.e. which clan is more noble], so they used to feed [the pilgrims] and we used to feed the [pilgrims]; they used to provide water for [the pilgrims] and we used to provide water for [the pilgrims]; they used to give protection [to the destitute] and we used to give protection [to the destitute] until we were equal [i.e. in competing one another for nobility]. Then they said, “There is a Prophet from us”, so when are we going to get something similar to this!!

Conversation between Abu Jahl and Akhnas Bin Shuraiq: Akhnas Bin Shuraiq said to Abu Jahl on the day of Badr [i.e. the battle of Badr]: “O Abul Hakam! Inform me about Muhammad, as to whether he is a truthful person or a liar, for indeed there is no one here from Quraish who will hear our speech? Abu Jahl replied to Akhnas: “Woe to you! By Allaah, indeed Muhammad is a truthful person and Muhammad has never lied, but if Banu Qusay take the leadership, the position of gatekeepers of the Kabah, providers of water for the pilgrims and Prophet hood [i.e. the Prophet Muhammad is from their clan], then what will the rest of Quraish have?! (1)

Al-Allaamah Abdur Rahmaan Al-Mu’allimee [may Allaah have mercy upon him] said:

To oppose desires – by way of action – for the sake of the truth is a manifest affair due to the obligation and difficulty it involves, and this can be viewed from different angles as follows:

[a] A person sees that by acknowledging the truth, it would necessitate that he has acknowledged that he was upon falsehood, because a person is nurtured upon a religion, creed, school of thought or views, which he acquired from his nurturer and teacher, considers it to be the truth and followed it for a long time. Then when it becomes clear to him that (the religion, creed, view, or school of thought) is false, it becomes difficult for him to acknowledge, just like when his forefathers, ancestors or the one he follows are upon a (particular) way and its falsity is clarified for him, because he sees that their deficiencies necessitate his own deficiencies, and an acknowledgement of their misguidance or errors necessitates his own.

[b] It may be that clinging to falsehood gave him prestige, fame and a livelihood, so it becomes difficult for him to acknowledge that (what he is upon is) falsehood and thus all those benefits (i.e. the fame, prestige, livelihood etc) would disappear.

[c] It may be that a person is upon ignorance or falsehood, then another person comes along and clarifies the proofs for him, so he sees that by acknowledging such proofs, it would necessitate that he is lacking (in understanding) and that it was that person who guided him. And due to this we find that it is not difficult for some of those attributed to knowledge to acknowledge their mistakes when it becomes manifests to them in their researches and studies, but it becomes difficult for them if it was others who clarified such mistakes.

[d] When another person clarifies the truth for him, he sees that by acknowledging such truth it would necessitate an acknowledgement of the clarifier’s virtue, knowledge and correctness due to that clarification, and thus that becomes great in the eyes of the people and many people follow him [i.e. the person who clarified the truth]. So you will find some of those attributed to knowledge being eager to prove the mistakes of other scholars even if that is done by way of falsehood due to envy and seeking to diminish their status amongst the people.

To oppose desires for the sake of the truth -in affairs of knowledge and creed- can indeed be difficult to accomplish, therefore it requires (sincere) research and contemplation. And in this regard, one is in need of asking the scholars and benefiting from them, adhering to fear of Allaah, seeking the Tawfeeq of Allaah and guidance. (2)

A Type of Reflection That Will -InShaaAllaah- Aid One to Give Precedence to Truth

Al-Allaamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee [may Allaah have mercy upon him] also stated: Ponder on the fact that truth is noble and falsehood is lowly. Ponder on the Greatness of Allaah [The Mighty and Majestic]- the fact that Allaah is the Lord of the entire universe, Allaah loves truth and hates falsehood, and that the one who follows truth is deserving of the Pleasure of the Lord of the universe. Allaah [Glorified be He] will be his protector in the worldly life and the Afterlife by choosing for him everything that is good, better, more beneficial, more perfect, more noble and loftier until Allaah removes his soul whilst being pleased with him. Then Allaah raises him, brings him close and makes him dwell in paradise with honour- in permanent bliss and eternal nobility which no imagination can fully conceive its greatness. He should ponder on the fact that the one who clings to falsehood is deserving of the displeasure, anger and punishment of the Lord of the universe, and if he receives anything of worldly bliss, then indeed that is only a means of humiliating him in order that he is increased in being distanced from Allaah, so that the painful torment of the afterlife is multiplied for him, which no imagination can fully conceive its severity. He should ponder on the bliss of the worldly life [i.e. temporary] as compared to the pleasure of the Lord of the universe and the bliss in the afterlife [i.e. eternal], compare the misery of the worldly life to displeasure of the Lord of the universe and the punishment in the afterlife [i.e. the severest punishment in this life is nowhere equal to punishment in the afterlife]. He should ponder on the statement of Allaah [The Mighty and Majestic]:

وَقَالُواْ لَوۡلَا نُزِّلَ هَـٰذَا ٱلۡقُرۡءَانُ عَلَىٰ رَجُلٍ۬ مِّنَ ٱلۡقَرۡيَتَيۡنِ عَظِيمٍ
أَهُمۡ يَقۡسِمُونَ رَحۡمَتَ رَبِّكَ‌ۚ نَحۡنُ قَسَمۡنَا بَيۡنَہُم مَّعِيشَتَہُمۡ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَرَفَعۡنَا بَعۡضَہُمۡ فَوۡقَ بَعۡضٍ۬ دَرَجَـٰتٍ۬ لِّيَتَّخِذَ بَعۡضُہُم بَعۡضً۬ا سُخۡرِيًّ۬ا‌ۗ وَرَحۡمَتُ رَبِّكَ خَيۡرٌ۬ مِّمَّا يَجۡمَعُونَ
وَلَوۡلَآ أَن يَكُونَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ لَّجَعَلۡنَا لِمَن يَكۡفُرُ بِٱلرَّحۡمَـٰنِ لِبُيُوتِہِمۡ سُقُفً۬ا مِّن فِضَّةٍ۬ وَمَعَارِجَ عَلَيۡہَا يَظۡهَرُونَ
وَلِبُيُوتِہِمۡ أَبۡوَٲبً۬ا وَسُرُرًا عَلَيۡہَا يَتَّكِـُٔونَ
وَزُخۡرُفً۬ا‌ۚ وَإِن ڪُلُّ ذَٲلِكَ لَمَّا مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَٱلۡأَخِرَةُ عِندَ رَبِّكَ لِلۡمُتَّقِينَ

And they say: “Why is not this Qur’an sent down to some great man of the two towns (Makkah and Ta’if)?” Is it they who would portion out the Mercy of your Lord? It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the Mercy (Paradise) of your Lord (O Muhammad) is better than the (wealth of this world) which they amass. And were it not that all mankind would have become of one community (all disbelievers, desiring worldly life only), We would have provided for those who disbelieve in the Most Beneficent (Allah), silver roofs for their houses, and elevators (and stair-ways, etc. of silver) whereby they ascend, and for their houses, doors (of silver), and thrones (of silver) on which they could recline, and adornments of gold. Yet all this (i.e. the roofs, doors, stairs, elevators, thrones etc. of their houses) would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is only for the Muttaqun”. [Surah Az-Zuhkruf. Verses 31-35] (3)

[Ref 1: An Excerpt from Hidaayatul Hayaaraa Fee Ajwibatil Yahood Wan-Nasaaraa’ pages 17-19. slightly paraphrased]

[Ref 2: An excerpt from ‘At-Tankeel Bimaa Fee Ta’need Al-Kawthariy Minal Baatil’ 2/180-181 with the checking of Imaam Albaanee (rahimahullaah). Slightly paraphrased]

[Ref 3: An Excerpt from At-Tankeel. Vol 11. Page 309. Slightly paraphrased]