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بسم الله الرحمن الرحيم The Allaamah Shaykh Rabee' ibn Haadi (may Allaah preserve him) stated: "There has come narrations concerning the matter of intercession like the the narration of Abu Sa'eed, the narration of Anas and the narration of Abu Hurayrah. Within these narrations (we find) that Allaah brings out of the hell-fire the one who has in his the least amount of faith from those who said "Laa Ilaaha Illallaah". We benefit from the narration that whoever meets Allaah bearing witness that none has the right to be worshiped except for Allaah sincerely, Allaah will remove him from the hell-fire, even if he has the least amount of faith. That's because faith increases and decreases. It increases with obedience to Allaah and decreases with the acts of disobedience. It continues to decrease and decrease until the point nothing remains from it except the least amount/an atoms weight. As a result of that, Allaah removes a people from the hell-fire. However with that being said, it is not befitting for the Muslim to depend intercession and embark upon acts of disobedience. Indeed that is a tremendous danger (for a number of reasons): 1. It's possible that the Muslim can apostate. That's because the acts of disobedience leads to disbelief. It's possible that the person's acts of disobedience can drag him into disbelief and leaving from the fold of Islaam. That's by the faith decreasing and decreasing until the point it ceases to be by the committing of that which causes the person to be a disbeliever. As a result of that Allaah will not forgive him and he will not allow anyone to intercede on his behalf. Rather his destination will be eternal (punishment) in the hell-fire. 2. Even if his sins and acts of disobedience doesn't reach the point of disbelief. Rather he is from those who meet Allaah with something of faith along with tawheed and truthfulness in that faith, even if it is the least amount, he will come out of the hell-fire by way of intercession. Therefore whoever meets Allaah not associating with Him anything, his faith is sincerely for Allaah, he says "Laa Ilaaha Illallaah Muhammad Rasoolullaah" and he is sincere in that. If he was to meet Allaah with sins that are similar to the mountains, if Allaah wills, He will pardon him as has come in the narration of the Bitaaqah (the card). If He wills, He will punish him according to his sins. Then after that He will remove him due to his faith, his Tawheed and sincerity (from the hell-fire). However who from amongst is ready to remain in the hell-fire for fifty thousand years?!! This (punishment is for) the one who didn't pay the Zakaah. He will remain for fifty thousand years in the punishment (of the hell-fire). How much more so for the one who keeps away from the Salaah? Therefore the person should not take this matter lightly and depend upon the narrations of intercession and say: The prophets and the righteous will intercede for the people of the hell-fire!! Indeed it is obligatory that you fear Allaah (with knowledge) and fear Him (due to Him being able to punish you). You have to strive in the performance of the righteous actions and don't procrastinate in the committing of sins. rather hasten to repentance. If you fall into a sin, repent to Allaah azza wa jall. Allaah azza wa jall has praised those who don't remain consistent upon the committing of sins. Allaah azza wa jall has stated: "And those who when they commit indecency or wrong themselves, they remember Allaah and as a result of that they seek forgiveness for their sins. Who is the one forgives except for Allaah. And they don't remain consistent upon that which they did while they know better." (Aali 'Imraan: 135) In an authentic narration (the Prophet said): "Be aware of (that which is considered) the insignificant sins. For indeed they gather up upon the person until they destroy him." (Musnad of Ahmad 1/402) Allaah's refuge is sought from that. The Prophet (sallallaahu alayhi wa sallam) stated: "Protect yourself from the fire even if it is with half of a date." (Bukhaari and Muslim) Allaah has stated: "Fear the fire whose fuel is man and stones prepared for the disbelievers." (Al-Baqarah: 24) Many from the people of disobedience will accompany the disbelievers in this hell-fire even if they come out of it due to intercession. However who from amongst us is prepared to remain in the hell-fire for a period of time, and the refuge is sought with Allaah?!" Taken from "Qurratul-'Aynayn bi Tawdeeh Ma'aanee 'Aqeedatir-Raaziyayn" by Allaamah Shaykh Rabee' (may Allaah preserve him) pg. 111-113 Translated by Abu Yusuf Khaleefah 20th Jumaadaa al-Akhirah/ May 11 2012. بسم الله الرحمن الرحيم {Q}. Oh Noble Shaykh, if a person covers his entire body with water when making a ghusl for Jumu'ah or when showering for the cleaning (of himself) does this suffice regarding the wudoo? {A}. "No it doesn't. When the person makes a ghusl for Jumu'ah or showers for the cleaning (of himself0 this doesn't suffice him regarding making the wudoo (ablution). That is because the ghusl for Jumu'ah and the showering for the cleaning (of himself) is not for an occurrence (that breaks the state of purification). As for the wudoo, it is only for the occurrence that has taken place (which breaks the state of purification)." {Q}. As for the (ghusl that's made for the) major occurrence (which breaks the state of purification)? {A). The (ghusl that's made for the) major occurrence suffices. This means that if the person makes a ghusl (due to him) being in a state of Janaabah (major impurity), this will suffice him regarding the wudoo. However he must rinse his mouth and nose (as he would do when making wudoo)." {Q}. So (making the ghusl for) other than Janaabah doesn't suffice? {A}. No it doesn't. Maybe in the case of the menstruating woman (who makes a ghusl after becoming free from her menstruation). In any event, that which is important is that if the ghusl is made due to an occurrence, then it suffices regarding the wudoo. If the ghusl is not due to an occurrence then it doesn't suffice him regarding the wudoo (and he has to make the wudoo). This is the regulation (regarding this matter)." Taken from Liqaa al-Baab al-Maftooh- Shaamilah 14/137 The Shaykh (may Allaah have mercy upon him) also stated elsewhere: "As for the ghusl for Jumu'ah, if the person wants he can make wudoo before or he can make it afterwards. However the ghusl of Jumu'ah alone doesn't suffice (the person regarding making the wudoo). It's a must that he makes wudoo before or after." (Majmoo' Fataawaa Ibn Baaz 29/94) Translated by: Abu Yusuf Khaleefah 18th Jumaadaa al-Akhirah 1433/ May 9th 2012 Source of article: http://www.sahab.net/forums/index.php?showtopic=129308 بسم الله الرحمن الرحيم Question posed to al-Allaamah Shaykh Saalih al-Fawzaan (may Allaah preserve him) {Q}. Some of them say: Indeed refuting the people of innovation is a waste of time and it doesn't benefit the common folk, is this correct? {A}. "It's a waste for this person. The one who has made this statement is the one who is wasted. As for clarifying the truth, it is the returning back to the truth and that which is correct. It also is uniting the Ummah upon that which is the truth and correct." Translated by: Abu Yusuf Khaleefah 18th of Jumaadaa al-Akhirah/ May 9th 2012 Link for voice recording: http://archive.org/details/ChiekhAlfawzan بسم الله الرحمن الرحيم The Allaamah Shaykh Rabee' Ibn Haadi al-Madkhalee (may Allaah preserve him) stated that from the obstacles which stand in the way of the student of knowledge: "Love for status and having love for leadership. Umar (may Allaah be pleased with him) stated: {Learn (the knowledge) before attaining the position of leadership.} (Bukhaari) This means that if a person reaches the level of leadership, it's difficult for him during that time to come down and sit in the circles of knowledge with the weak and poor. This is the case with him being that he has reached a great level (of status) in his view. Therefore as a result of that the Shaytaan comes and causes him to imagine and beautifies for him that: -You are a noble man who has status. How can you seek knowledge from so and so?- This is a branch from the branches of arrogance." Taken from "Marhaban Yaa Taalibal-'Ilm..." pg. 222 Translated by: Abu Yusuf Khaleefah 18th Jumaadaa al-Akhirah/ May 9th 2012 Questioned posed to Shaykh Saalih al-Fawzaan (may Allaah preserve him): {Q}: Is it better for the student of knowledge to stand the night in praying or using this time for seeking knowledge, memorization and (going over) matters (of the religion)? {A}: "No. Seeking knowledge is better than standing the night in prayer. That's because the benefit of seeking knowledge extends to the Muslimeen. As for standing the night in prayer, (its benefit) is specifically for him. Seeking knowledge is better than the voluntary prayers because its benefit extends (beyond the person himself) and its good is for you alive or dead. His actions are cut of from him except for three things. It was mentioned (in the hadeeth) that from these things is -Knowledge that is benefited from-." Translated by Abu Yusuf Khaleefah 17th of Jumaadaa al-Akhirah 1433/ May 8th 2012 Source taken from: http://www.sahab.net/forums/index.php?showtopic=129271 بسم الله الرحمن الرحيم Shaykhul-Islaam (May Allaah have mercy upon him) stated: "The Salaf use to consider anyone who goes outside of the legislation in any matter of the religion to be from the people of desires. They make the people of innovation out to be the people of desires. They blame them for that (i.e opposing the legislation) and they command that (the people) do not be deceived by them. This is the case even if they (who oppose the legislation) display that which they display from knowledge, speech, or worship." Taken from al-Istiqaamah 1/254 Translated by: Abu Yusuf Khaleefah 16th of Jumaadaa al-Akhirah 1433/ May 7th 2012 بسم الله الرحمن الرحيم“Accusations of Fanaticism”As-Salaamu ‘Alaykum, Bismillah, [Q]: What is your advice for those who accuse Salafi students of knowledge of having fanaticism towards their scholars? This accusation arises because these Salafi students accept the criticisms of their scholars that are directed at some cotemporaries who oppose the Salafi methodology. [A]: Shaykh Zayd al-Madkhali (1), may Allah preserve him, answered: My advice to those who only possess a small portion of knowledge is that they protect their tongues from damaging the honor of Salafi students of knowledge, and that they also guard themselves from eating their flesh due to these slicing criticisms, such as accusing them of despicable fanaticism, which is based upon [blameworthy] blind-following and affiliating one’s self with a group. It is obligatory for those [who make this accusation of fanaticism] to understand that students have scholars whom they take knowledge from, value their advice and convey from them what they have memorized concerning Islamic rulings and knowledge-based issues. They convey what they have learned from them due to their deep trust in them. And this [mannerism of conveying knowledge] is the case of scholar and student since Muhammad, may Allah exalt his mention and grant him peace, was sent, and it will be the case until the Day of Judgment. And included within the issues of knowledge, which students of knowledge take from their scholars, is criticism and praise (i.e. al-Jarh wa al-T’adeel). They also learn from them how to recognize and detect [what is] Sunnah and what is Bid’ah (i.e. innovation). They also spread that which they have learned [from them] about people with regard to [their] truthfulness and [their] trustworthiness in the realms of narrating and understanding. So, it is not permissible for anyone to say to them: ‘You are fanatics about your scholars’ when they convey their [scholars’] criticisms of those whom have been critiqued, and when they convey their [scholars’] recommendations of the trustworthy and the righteous. Similar to this is when they convey [from their scholars] that this group of people is from Ahlul-Sunnah, and that this group of people is from Ahlul-Bid’ah. There is neither blame nor fault upon them for any of this, and this is not despicable fanaticism. So, I warn [these accusers], who do not possess any intellectual proofs nor textual evidences, from [falsely] criticizing those who are correct. (2)
(1) Shaykh Zayd b. Muhammad al-Madkhali is a senior scholar who resides in the Southern Province of Saudi Arabia. He was spoken highly of by the former Mufti of Southern Saudi Arabia, who was appointed by Shaykh Abdul-Aziz Bin Baz, Shaykh Ahmad an-Najmi. May Allah have mercy on both of them. (2) Zayd al-Madkhali, 50 Questions on Manhaj, 108 Source http://embodyislam.org/ بسم الله الرحمن الرحيم Shaykhul-Islaam Ibn Qayyim al-Jawziyyah (may Allaah have mercy upon him) stated: "Whoever believes in the messengers and obeys them, their enemies display enmity towards him and harm him. Therefore he (the believer) is tested by that which hurts him. If the person doesn't believe in them and he doesn't obeys them, he is punished in the life of this world and in the hereafter. Therefore that which hurts him comes about. And that which hurts him is the greatest of pain and more lasting than the pain that befalls the followers of the Messengers. Therefore its a must that that one goes through hardship/pain whether you believe or turn away from Eemaan. However (the difference is that) the believer experiences pain in the life of this world to start, then he will have a good ending in the life of this world and in the hereafter. As for the one who turned away from Eemaan, he will experience delight to start with then he will proceed on to the everlasting punishment." Taking from "Ad-Daw al-Muneer alaa at-Tafseer" 4/490. Translated by Abu Yusuf Khaleefah 7th of Jumaadaa ath-Thaaniyah 1433/ 28th of April 2012 بسم الله الرحمن الرحيم Question posed to Shaykh Saalih al-Fawzaan (may Allaah preserve him): Q. May Allaah bestow good upon you. How can we differentiate between blameworthy silence regarding fitan (trials and tribulation) and praiseworthy non-involvement in it? A. "Al-Fitan, no one should speak about it except for the people of knowledge and insight. Not everyone is to speak concerning it. If the ignorant speak regarding the Fitan the Fitan increases. As for the case if the scholars were to speak about the fitan and clarify it, then it will decrease by the permission of Allaah. Therefore in relation to fitan, not everyone is to speak concerning it. Rather the only ones that are to speak concerning the fitan are the people of knowledge and insight, those who know the truth from falsehood. And they know how to speak (concerning the fitan). It is not for everyone to speak concerning the fitan and give religious verdicts regarding it. Na'am." Translated by Abu Yusuf Khaleefah the 4th of Jumaadaa ath-Thaaniyah 1433/ April 25th 2012 The Audio link is here. http://www.sahab.net/forums/index.php?showtopic=128939 بسم الله الرحمن الرحيم Shaykh Abdur Rahmaan Ibn Naasir as-Si'dee (may Allaah have mercy upon him) stated: "Many of the rulings in the Qur'aan have been mentioned in a general manner and the Sunnah has clarified them. Therefore the returning back to the clarification of the Messenger (sallallaahu alayhi wa sallam) is obligatory. Indeed he is the one who clarifies (the rulings) on Allaah." Allaah the most high has mentioned in His book: وَأَنزَلۡنَآ إِلَيۡكَ ٱلذِّڪۡرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيۡہِمۡ وَلَعَلَّهُمۡ يَتَفَكَّرُونَ " and We have revealed unto you (Muhammad sallallaahu alayhi wa sallam) the Remembrance that you (Muhammad sallallaahu alayhi wa sallam) may explain to mankind that which has been revealed to them, and that perhaps they may reflect" (Soorah an-Nahl: 44) Note: The Ulamaa of Ahlus-Sunnah have mentioned this verse along with others as a proof establishing that the Sunnah is revelation like the Qur'aan. In this verse Allaah mentioned that He "revealed" the remembrance (the sunnah) to the Prophet sallallaahu alayhi wa sallam to explain what has been revealed from the Qur'aan to mankind. The principle is mentioned in "Risaalah Lateefah Jaami'ah fee Usoolil-Fiqh al-Mihimmah" by Shaykh Abdur Rahmaan Ibn Naasir as-Si'dee (may Allaah have mercy upon him) pg. 86 Daar Ibn Hazm Translated by Abu Yusuf Khaleefah 2nd of Jumaadaa ath-Thaaniyah 1433/ April 23 2012 بسم الله الرحمن الرحيم The noble Shaykh Zayd ibn Muhammad al-Madkhalee (may Allaah preserve him) stated: "I say, that the Mu'tazilah are not just one group rather they are numerous. Some of the scholars by way of careful study and observation have arrived to them being twenty groups. Each group declaring the rest of the groups as being disbelievers except that they agree upon five principles. Whoever doesn't speak with all of these principles then the person is not a true Mu'tazilee with them. The five principles are: 1. At-Tawheed (Monotheism): With them this entails the affair of At-Ta'teel (Denial) and that is by the negation of the attributes (that have been established by the Qur'aan and Sunnah) from Allaah. 2. Al-'Adl (Justice): With them this entails the denial of the divine decree. 3. Al-Manzilah baynal Manzilatayn (The station that is between two station): With them this means that al-Faasiq al-Millee (the criminal who is a Muslim) is not named a muslim from any angle. Likewise he is not named a disbeliever. So they put him on a station between two stations. This is (his status) in the life of this world. As for in the hereafter, if the Muwahhid (monotheist) died while being one who committed a major sin from the major sins and he didn't repent from it, then he will abide forever in the hell-fire. There will no portion for him of intercession. Nor will there be any portion of the paradise for him. This is the case even if he was from the people of Tawheed, Salaah, Siyaam and other than that from the outward affairs (of Islaam). This is how the affair is with these evil people. 4. Infaadh al-Wa'eed (The carrying out of the threat): With them this means that the criminals who Muslims will be in the hell-fire forever to abide therein and they will not come out of it due to intercession nor other than that. This is similar to that which the Khawaarij say. 5. Al-Amr bil-Ma'roof wan Nahyi a'nil-Munkar (The commanding of the right and the forbidden of that which is wrong): This means with them the rebelling against the Muslim rulers who are corrupt and fighting against them with arms. They do this not holding to the advice of the Prophet (sallallaahu alayhi wa sallam) of hearing and obeying the Muslim ruler as long as there hasn't appeared from him clear disbelief that there is a proof for from Allaah." Taken from: "Ash-Shurooq alaa al-Furooq..." by Shaykh Zayd al-Madkhalee (may Allaah preserve him) pg. 198 Translated by Abu Yusuf Khaleefah 2nd of Jumaadaa al-Aakhirah 1433/ April 23 2012
بسم الله الرحمن الرحيم
Shaykhul-Islaam Ibn Taymiyyah (may Allaah have mercy upon him) stated in Minhaaj as-Sunnah (3/110):
"We don't deny that there is amongst Ahlus-Sunnah those who say that which is an error, however Ahlus-Sunnah do not unite upon that which is an error."
Taken from the book Tawdeeh Usoolil-Fiqh Alaa Manhaj Ahlil-Hadeeth pg. 32. By Zakariyyah ibn Ghulaam Qaadir al-Bakistaanee
Translated by Abu Yusuf Khaleefah 22nd of Jumaadaa al-Awwal 1433/ 14th of April 2012
Point of benefit:
Any statement which opposes the Qur'aan and Sunnah with the understanding of the Salaf it is rejected. This is the case no matter who the individual is who made the statement. Allaah has decreed that this Ummah will never unite upon misguidance. So you will find that there will be people of knowledge and those who follow them who will command the right and forbid the wrong in every time until Allaah decrees. So if a statement of error is not known by some or most of the people in a particular place or time, know that there are those who recognize the error and reject it due what Allaah has given them of knowledge. This is how the purity of the religion is preserved. Baarakallaahu feekum
بسم الله الرحمن الرحيم On the authority of Asmaa (may Allaah be pleased with her) that a woman said: "Oh Messenger of Allaah. I have a co-wife. Is it a sin upon me to pretend I have received something from my husband what I didn't receive?" The Messenger of Allaah (sallallaahu alayhi wa sallam) stated: "The one who pretends to have that which he has not been given, is like the one who wears two garments of falsehood." (Bukhaari and Muslim) Benefits from the Hadeeth: 1. This narration is related to the one who outwardly displays that which he has not been given. He beautifies himself with falsehood. 2. The mentioning of the garment is an example that was given by the Messenger of Allaah (sallallaahu alayhi wa sallam). The meaning is that the person is a person of falsehood and lies. 3. The individual who does this is one who has made mockery of himself by his action of pretending to be one he's not. 4. The wisdom of the Prophet (sallallaahu alayhi wa sallam) using the dual to describe the garment the pretender wears. 5. This usage of the dual entails emphasis on the evils and warning from this type of behavior. 6. He's like the one who wears the upper garment (Ridaa) and lower garment (Izaar). Which is an indication that he's one who is described as being a person of falsehood from his head down to his feet. 7. Also the usage of the dual has the meaning of the person being one who has two blameworthy characteristics. The first being not having that which he pretends to have been given. The second being outwardly displaying falsehood. 8. The Prophet (sallallaahu alayhi wa sallam) mentioned this to the woman so that her actions doesn't lead to there being enmity between her and her co-wife. Also this was mentioned so that there will be no problem between her husband and her co-wife. If her action would have led to the separation between her husband and the co-wife, then this would be like the sorcery which separates between a man and his wife. 9. Islaam prohibits blameworhty actions which lead to the blameworthy separation. Translated by Abu Yusuf Khaleefah Brooklyn NYC USA 28 Feb 2012 | ٠٦ ربيع الآخر ١٤٣٣ ﻫ Shaykh Abu Umar Usaamah al-Utaybee (may Allaah preserve him) said: "Showing off for the people. Looking to that which they say and hear from their speech. Leaning towards the worldly life and being heedless of the hereafter. The Prophet (sallallaahu alayhi wa sallam) said: "Whoever seeks to be heard, Allaah will make the people hear of him. Whoever shows off (for the people), Allaah will make him seen." (Agreed Upon) The Prophet (sallallaahu alayhi wa sallam) stated: "Allaah ta 'aala said: I'm the most independent from having partners associated with Me. Whoever does an action in which he associates with Me other than Me, I abandon him and his act of polytheism." (Muslim) It is a must for the person, the Muslim, the Salafee, the one who has Taqwaa (fear of Allaah) to make (all acts of worship) for Allaah and not turn towards the people (seeking their praise). Therefore, please the Lord of mankind. Give precedence to pleasing Him over pleasing the servants (of Allaah). Fear the anger of Allaah and do not fear the anger of the people when it is (in that which) pleases Allaah. The Prophet (sallallaahu alayhi wa sallam) said: "Whoever seeks the pleasure of Allaah but angers the people, Allaah will be pleased with him and will make the people pleased with him. Whoever seeks to please the people by that which angers Allaah, Allaah will be angry with him and will cause the people to be angry with him." (Narrated Ibn al Mubaarik in az-Zuhd, Ibn Hibbaan in as-Saheeh 267, at-Tirmidhee in his sunan 4/610. The chain of narration of Ibn Hibbaan is good and it is an authentic Hadeeth) Indeed the only reason Allaah will be pleased with the servant is when He loves him. Indeed Allaah loves the people of Tawheed (Monotheism), Ikhlaas (Sincerity), It-tibaa' (Following of the Prophet), Sidq (Truthfulness) and Taqwaa (Fear of Allaah). Allaah has said: "Indeed the pious will be in the midst of gardens and rivers. In a seat of truth near the Omnipotent King." (Soorah al-Qamar 54-55) The Awliyaa (friends) of Allaah are those who have piety. Allaah loves those who have piety. He loves those who are patient. He loves those who constantly turn to Him in repentance. He loves those who purify themselves. Based upon that the noble Prophet (sallallaahu alayhi wa sallam) stated: "Indeed when Allaah loves a servant, He calls Jibreel. He says: Indeed I love so and so therefore love him. So Jibreel loves him. Then he (Jibreel) calls out in the heavens: Indeed Allaah loves so and so therefore love him too. So the inhabitants of the heavens love the servant. Then acceptance for him (amongst the people of righteousness) is placed on the earth. When Allaah hates a servant He callas Jibreel and says: Indeed I hate so and so, therefore hate him too. So Jibreel hates and then calls out in the heavens: Indeed Allaah hates so and so, therefore hate him too. So the inhabitants of the heavens hate him then hatred for him is placed in the earth." (Bukhaari and Muslim with the wording of Muslim) As a result of that which has been mentioned, whoever wants the love of Allaah to be a reality for him, then let him be sincere for the sake of Allaah in his actions. Also let him follow the Sunnah of the Prophet (sallallaahu alayhi wa sallam) and traverse upon the guidance of the Messenger of Allaah." Taken from Ma'ooqaat Fee Tawreeq Talabil'Ilm pg. 5-6 by Shaykh Usaamah al-Utaybee (may Allaah preserve him). Translated by Abu Yusuf Khaleefah Brooklyn NYC USA The 24th Night of Rabee' al-Awwal 1433 corresponding with the 15th of Feb 2012
Refuting the Claim of Abu Abbaad Abdul Mutakabir that the Sitting Between Abu Yusuf, Shaikh Hasan and Shaikh Shehaab Never Took Place Source: Transcript of a Clip of a Conversation That Took Place on February 5, 2012 Between Shaikh Shehaab Ibn Shaikh Hasan Al Banna (hafithahumullah), Abu Yusuf Khaleefah and Abu ‘Abdis Salaam Al Juyaanee. Audio: http://www.youtube.com/SalafyInk#p/u/1/7rxtxIpnKyk Transcribed and translated by: Abu Abdis Salaam Al Juyaanee ❁❁❁ Abu Yusuf Khaleefah: You have with you there (in Egypt) a brother who is American and his name is Abu Abbaad Abdul Mutakabir. He said that he went to your father, he went to Shaikh Hasan and he asked the Shaikh if he (the Shaikh) spoke to me concerning the issue of Masjid Rahmah. (According to Abu Abbaad Abdul Mutakabir) the Shaikh denied the sitting, and perhaps the Shaikh forgot. (Abu Abbaad Abdul Mutakabir) claims that the Shaikh said that he only spoke to one person in Ohio -perhaps he is referring to and intends by that, Sulaiman- . So do you recall O Shaikh that we were in the car and I asked the Shaikh (i.e. Shaikh Hasan) about the issue of Masjid Rahmah, and I mentioned that they did not accept the advice of Shaikh Rabee’ concerning Tahir Wyatt, do you remember this sitting? Shaikh Shehaab (hafithahullah): I remember, yes I remember well, yes, yes, yes. Abu Yusuf Khaleefah: Also Shaikh (do you remember) when I mentioned that the brother Abu Layla said, “The one who says the image of the Masjid (i.e. Masjid Rahmah) is tainted, this is a great slander like the slander of ‘Aisha (radia Allahu ‘anha).” Do you remember this O our Shaikh? Shaikh Shehaab (hafithahullah): I remembered, yes I remember well, yes, yes, yes. Abu Yusuf Khaleefah: Then lastly I asked the Shaikh (i.e. Shaikh Hasan) his advice, and the Shaikh advised me and the brothers, that we should abandon Masjid Rahmah and do not cooperate with them until they rectify that which is between them and Shaikh Rabee’ and correct what they have corrupted between the people. Do you remember this O our Shaikh? Shaikh Shehaab (hafithahullah): Yes, yes, yes O noble brother, yes. Abu Yusuf Khaleefah: May Allah bless you O Shaikh Shihaab, because now brother Abu Abbaad has spread that the Shaikh has denied that he sat with me, so now it seems like I have lied, and that I didn't sit with you and I didn't’t sit with the Shaikh in the car. Shaikh Shehaab (hafithahullah): No O my brother no. I remember this (sitting) well. I remember that you sat with us and I am ready to confirm this. May Allah increase you in good, this is the truth –may Allah bless you- this is the truth. Abu Yusuf Khaleefah: May Allah bless you O Shaikh. Insha Allah O Shaikh do you give us permission to spread your statement that this sittings has verily taken place? Shaikh Shehaab (hafithahullah): What, what? Say it again. Abu Yusuf Khaleefah: I said O Shaikh do you give us permission to spread your statement in this, that this sittings has verily taken place that we sat together in the car? Shaikh Shehaab (hafithahullah): Yes, yes, yes, I don’t have any problem with this. ❁❁❁ بسم الله الرحمن الرحيم Shaykhul-Islaam Ibn Taymiyyah (may Allaah have mercy upon him) mentioned: "Whoever contemplates over the Qur'aan seeking the guidance from it, the path of truth will become clear for him." Shaykhul-Islaam Ibn Taymiyyah stated: "The matter is that complete guidance and the light (of guidance) takes place by way of The Book and The Sunnah for the one who contemplates over the Book of Allaah and the Sunnah of His Prophet. Likewise it will take place for the one who intends to follow the truth, turn away from changing the speech from its proper places and leaves off deviation in relation to the names of Allaah and His verses." Shaykhul-Islaam Ibn Taymiyyah stated: "Those who have deviated have done so due to them not searching for the guidance from it (i.e. the Qur'aan). Rather it is either due to them turning away from its correct understanding and pondering over it like the unlettered who don't know the Book (of Allaah). Or it is either due to them distorting it (i.e. the Qur'aan) with corrupt interpretations." Taken from the Explanation of al-Aqeedah al-Waasitiyyah from the speech of Shaykhul-Islaam Ibn Taymiyyah. Compiled by Khaalid Ibn Abdillaah al-Muslih pg. 84. Translated by Abu Yusuf Khaleefah Brooklyn NYC USA The 6th of Rabee' al-Awwal 1433/January 29, 2012 بسم الله الرحمن الرحيم After the class on Usoolus Sunnah of Imaam with the noble Shaykh and father Hasan al-Bannaa, I got into the van which was to take the Shaykh back to the hotel after getting permission from the Shaykh. After greeting the Shaykh and his son Shaykh Shehaab, I asked the Shaykh can I have a moment of his time and he responded yes. I mentioned to the Shaykh that the administration of Masjid Rahmah was advised by Shaykh Rabee' to leave off Taahir Wyatt and this was due to Taahir Wyatt refusing to write a letter of clarity freeing himself from Abul-Hasan al-Ma'ribee and Alee Hasan al-Halabi although he has a relationship with those who are connected to the followers of Abul-Hasan al-Ma'ribee. I mentioned to the Shaykh that the administration of Masjid Rahmah thanked Shaykh Rabee' for his advice and removed Taahir's name from the list of speakers (for their yearly conference). I mentioned that after that, this matter was presented to Shaykh Saalih as-Suhaymee, Shaykh Alee Naasir al-Faqeehi and Shaykh Khaalid ar-Raddaadi (may Allaah preserve them all). I mentioned that these Mashaayikh praised Taahir Wyatt and mentioned that they only know good about him. I mentioned to the Shaykh that they put the name of Taahir back on the list of speakers (based upon the words of the Mashaayikh) but removed the name of Shaykh Rabee' (based upon themselves). Both Shaykh Hasan and Shaykh Shehaab said "Allaahu Musta'aan". I stated that they claim that Shaykh Rabee's name was removed by mistake, however there's proof that it was done intentionally and not by mistake, therefore this is a lie. Shaykh Hasan as well as his son Shaykh Shehaab mentioned that the administration of Masjid Rahmah are playing games. I then mentioned to Shaykh Hasan that I posed a question to Shaykh Zayd al-Madkhalee (may Allaah preserve him) stating: "There's a student of knowledge that has been warned against by the likes of Shaykh Rabee', Shaykh Muhammad bin Haadi and Shaykh Ubayd al-Jaabiree. However he has been praised by the likes of Shaykh Saalih as-Suhaymee, Shaykh Alee Naasir al-Faqeehi and Shaykh Khaalid ar-Raddaadi (may Allaah preserve all them), whose statement should we follow?" I mentioned to the Shaykh that Shaykh Zayd advised us to take the statement of Shaykh Rabee', Shaykh Muhammad bin Haadi and Shaykh Ubayd. Shaykh Hasan mentioned that he agrees with Shaykh Zayd al-Madkhalee and what are we to do? He went on to mention that we are only students of knowledge and we must follow the Kibaarul-Ulamaa. He mentioned that Shaykh Rabee' is the strongest of these Mashaayikh in the affairs of Manhaj. He went on to mention that we are to tell the brothers at Masjid Rahmah this. I mentioned to the Shaykh that Shaykh Falaah bin Ismaa'eel (may Allaah preserve him) warned some brothers to keep away from Masjid Rahmah and not to attend their classes until they rectify their affairs. Shaykh Shehaab added that this is the position of Shaykh Hasan al-Bannaa as well as himself and it is that they will not deal with Masjid Rahmah until they rectify their affairs with Shaykh Rabee'. Shaykh Shehaab mentioned that they were requested to come to Masjid Rahmah but they refused to come until they rectify their affairs. I mentioned that there's a brother who teaches there that defended them with falsehood. I mentioned that the brother said in his defense of Masjid Rahmah that the administration of the Masjid, the Imaam of the Masjid and the security of the Masjid are considered the rulers of the Muslims here in America based upon the Hadeeth "The religion is Naseehah...". I mentioned that he (the teacher at Masjid Rahmah) mentioned the speech of al-Haafith Ibn Rajab (may Allaah have mercy upon him) regarding not making Khurooj (rebellion) against the rulers and applied it to the Administration, the Imaam and security of Masjid Rahmah. Both of the Shaykhs laughed at this erroneous interpretation and they both mentioned that it is one of falsehood. I mentioned to both of the Shaykhs that I refuted this individual's statements of falsehood and mentioned in the refutation that "the image of Masjid Rahmah is tainted". Shaykh Hasan stated "Indeed their image is tainted based upon their actions". Shaykh Shehaab mentioned that "Their image will be tainted as long as they're doing what they're doing. However if they repent and rectify their affairs then their image will not be tainted". I mentioned to the Shaykhs that the same individual I refuted for the statements mentioned earlier, who is Abu Laylah Abdul-Lateef (may Allaah guide him), got upon the Minbaar and stated that the statement "The image of Masjid Rahmah is tainted" is a slander and it's similar to the slander of Aaishah. Shaykh Hasan stated this is ignorance and this is incorrect. I mentioned to the Shaykh that he began to quote some verses from Soorah an-Noor connected to the slander of Aaishah and apply them to Masjid Rahmah. Shaykh Hasan mentioned that Abu Laylah in his statements is from amongst those who explain the Qur'aan and Hadeeth according to his desires. Shaykh Shehaab mentioned that if what he (Abu Laylah) says is the case, that these verses in Soorah an-Noor are applicable to you, then that would mean that there are Munaafiqeen from amongst you. I mentioned to Shaykh Shehaab that, that would be understood from his speech. Shaykh Shehaab said in that case what he (Abu Laylah) has said about the brothers is worse than what the brothers said about the image of Masjid Rahmah. I mentioned to Shaykhs that Abu Laylah stated in his Khutbah that matter of saying the image of Masjid Rahmah is tainted was presented to Shaykh Tal'at Zahraan (may Allaah preserve him) and he stated that Shaykh Tal'at said I was to be advised about this matter and if I refuse then the matter is to be made clear. I stated to both of the Shaykhs that I don't believe Shaykh Tal'at is aware of the detailed matters of this issue. Shaykh Shehaab said of course he's not. He went on to say that these individuals seek to play around with the Shaykh Tal'at. Shaykh Shehaab went on to advise us that we seek the proof from them regarding what they're saying that Shaykh Tal'at said and that we should contact Shaykh Tal'at to verify it because these individuals could be saying anything. I mentioned to Shaykh Hasan that we would like to make Islaah (rectification) with the brothers but the brothers have to rectify their affairs. Shaykh Shehaab mentioned "However they don't want to make true Islaah with you". Shaykh Hasan mentioned that if these brothers from Masjid Rahmah speak ill of Shaykh Rabee' or have an ill disposition against Shaykh Rabee' it would be as if they have an ill disposition against themselves. Shaykh Hasan said that's because Shaykh Rabee' is considered an origin of good for them. Shaykh Hasan mentioned that Shaykh Rabee' is the one who was a source of direction for them, therefore if they speak ill of Shaykh Rabee' and those whom he praised it is as if they're attacking themselves. Shaykh Shehaab repeated what Shaykh Hasan stated and made emphasis on it. I asked Shaykh Hasan what was his advice for the brothers in relation to Masjid Rahmah. The Shaykh advised the brothers to remain strong and firm. The Shaykh advised us to keep away from Masjid Rahmah and not cooperate with them until they rectify their affair with Shaykh Rabee' and rectify that which they corrupted amongst the people. This took place on the 7th of January 2012 corresponding with the 13th night of Safar 1433. This took place after the Shaykh finished his class on Usoolus-Sunnah in Masjid as-Sunnah an-Nabawiyyah inside the van which was to take him and his family back to the hotel. Written by Abu Yusuf Khaleefah Brooklyn NYC USA. بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ A questioned was posed to the Imaam Shaykh Muhammad Ibn Saalih al-Uthaymeen (may Allaah have mercy upon him): Q."Has the Sunnah of Jarh (Disparaging/Criticizing) and T'adeel (Praising) died?" A. "I fear that this is a statement of truth that falsehood is intended by. The science of Jarh wa T'adeel has not died, nor has it been buried and it has not become sick, and the praise is for Allaah. Rather it is standing. The science of Jarh wa T'adeel is used with witnesses in the presence of the judge. It is possible that a people criticize/disparage the disputant and the judge seeks from them the proof. Also the science is used in the matter of the narrations (of the people). We indeed heard the recitation of our Imaam (in salaah) the statement of Allaah: "Oh you who believe, when a criminal comes to you with news, verify it" (Soorah al-Hujuraat: 6) Therefore the science of Jarh wa T'adeel remains (applicable) as long as mankind remains. So as long as mankind remains the science of Jarh wa T'adeel remains. However I fear that a person may say: This individual is disparaged and this one is not, taking from this fatwaa as a means to spead the faults of the people. Based upon this, if there is a fault within a person and the benefit, need or necessity requires that it be clarified then there's no harm in that. There's no harm in clarifying the matter. However it's better that a person says: Some of the people do such and such or some of the people say such and such. This is for two reasons: 1. The person frees (himself) from mentioning a specific name/person 2. This ruling will include the person (who is being spoken about) and others. This is the case unless we see a specific person who the people have been put to trial by and he calls to an innovation or misguidance. In this case it's a must that the person be mentioned specifically in order that the people do not become deceived by him." Taken from: http://www.sahab.net/forums/index.php?showtopic=125686 Translated by: Abu Yusuf Khaleefah Safar 5 1433/Dec 30 2011 USA NYC بسم الله الرحمن الرحيم Shaykhul-Islaam Ibn Qayyim al-Jawziyyah (may Allaa have mercy upon him) stated: "Whoever brings about statements or establishes principles according to his understanding and interpretation, it is not obligatory upon the Ummah to follow them nor return back to them for judgement until they are presented before that which the Messenger of Allaah (sallallaahu alayhi wa sallam) came with. If it is in accordance with it, agrees with it and the correctness of it has been testified to, it is accepted in that case. If it opposes it, it is obligatory to reject it and abandon it..." Taken from Zaad al-Ma'aad (1/38) Translated by Abu Yusuf Khaleefah NYC USA 27th Night of Muharram 1433/December 21 2011 بسم الله الرحمن الرحيم
The Allaamah, Shaykh Rabee' (may Allaah preserve him from all evil) stated:
"Indeed there has appeared extremism in this nation except with the one who Allaah has saved from it. Many from amongst them have fallen into the affair of extremism in relations to the Awliyaa (Those close to Allaah). As a result of that they believe about them that they know the unseen and dispose of affairs in the universe. This is the case especially with the Rawaafidh, those who go to the extremes in relation to the family of the Prophet (sallallaahu alayhi wa sallam). They believe regarding them: 1. They know the unseen and they know the knowledge of the first and the last of the mankind. 2. They believe that they are free from any error. 3. They have given precedence to them over the Prophets (alayhumus salaam) and the Angels. 4. They consider them to be legislators. They make matters permissible and impermissible and establish for them matters of creed. From their creed: The leaders (from amongst them) have universal authority over every atom from the atoms of the universe. This is a type of extremism that the Jews and the Christians haven't reached. The family of the Prophet (sallallaahu alayhi wa sallam) whom they have the extremism with are free from this slander and misguidance." Taken from "ar-Rawaafidh Bayna Taqdees al-Mashaahid wa Takhreeb al-Masaajid" Translated by Abu Yusuf Khaleefah NYC USA 20th Night of Muharram 1433/December 14th 2011
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