Ignorants Are More Dearer To The Enemy Than Paid Infiltrators

Ignorants are more dearer to the enemy than paid infiltrators because the enemy will use the ignorant while he doesn’t even know. He is also more steadfast upon his falsehood, doesn’t take a wage for his work and has an affect upon people more due to his honesty.

الجهالة أحب إلى العدو من العمالة، لأن الجاهل يستخدمه العدو وهو لا يعلم، وهو أكثر ثباتا على باطله ولا يأخذ أجر عمالته، ويؤثر في الناس لصدقه

Maaliki Scholars In Defence of Ibn Taymiyyah & His Fatawa

Maaliki scholars in defence of Ibn Taymiyyah and his fatawa
a) Two Maaliki judges Shams ud din al-Tanoosi al Maaliki and Noor ud din al-Zawawi defended Ibn Taymiyyah
Ibn Kathir said:

فركب خيل البريد ليلة الثامن عشر من شوال ثم أرسلوا خلفه من الغد بريدا آخر فردوه وحضر عند قاضي القضاة ابن جماعة وعنده جماعة من الفقهاء.
فقال له بعضهم: إن الدولة ما ترضى إلا بالحبس، فقال القاضي: وفيه مصلحة له واستناب شمس الدين التونسي المالكي وأذن له أن يحكم عليه بالحبس فامتنع وقال: ما ثبت عليه شيء، فأذن لنور الدين الزواوي المالكي فتحير، فلما رأى الشيخ توقفهم في حبسه قال: أنا أمضي إلى الحبس وأتبع ما تقتضيه المصلحة، فقال نور الدين الزواوي: يكون في موضع يصلح لمثله فقيل له الدولة ما ترضى إلا بمسمى الحبس.
فأرسل إلى حبس القضاة في المكان الذي كان فيه تقي الدين ابن بنت الأعز حين سجن، وأذن له أن يكون عنده من يخدمه، وكان ذلك كله بإشارة نصر المنبجي لوجاهته في الدولة، فإنه كان قد استحوذ على عقل الجاشنكير الذي تسلطن فيما بعد، وغيره من الدولة، والسلطان مقهور معه، واستمر الشيخ في الحبس يستفتي ويقصده الناس ويزورونه. وتأتيه الفتاوى المشكلة التي لا يستطيعها الفقهاء من الأمراء وأعيان الناس، فيكتب عليها بما يحير العقول من الكتاب والسنة.

Shaykh (Ibn Taymiyyah) was brought to Cheif justice (Badr uddin) Ibn Jama and there were a group of jurists. Some of them said the state is satisfied only with your imprisonment. The Judge (Ibn Jama) said there is good for you in it and he made Shams ud din Tanoosi al Malaki his deputy and ordered him to give verdicts of jail for Ibn Taymiyyah. He rejected and said nothing is proven against him (Ibn Taymiyyah). Then Qadhi authorized Noor Uddin al-Zawawi al Maaliki (to give verdicts) who became confused. When shaykh (Ibn Taymiyyah) saw they will not stop then he said: I will go to jail and follow the requirements of interests. Noor ud din al Zawawi Maaliki said you should be in the place which suits you. But it was said to him the state will only satisfied with the jail. So Ibn Taymiyyah was sent to Jail… All of this occurred because of Nasr al-Manbaji who had good relations with the state. He captured the mind of Jahangir who became the Sultan. He also captured the minds of some other people of power. The sultan was in control of him. The shaykh remained in Jail, he used to give fatawa, people used to visit him and ask him problematic questions which other jurists and the leaders were unable to answer. He would answer those questions from Quran and Sunnah which will make the minds surprised [Al Bidaya wal Nihaya 14/62]
b) Muhammad bin Abdul Rahman Baghdadi al Maaliki (701 h to 767 h) from Madrassah ash-Shareefah al Musta suriyah stated in defense of traveling to visit the graves:

ما أجاب به الشيخ الأجل الأوحد بقية السلف وقدوة الخلف رئيس المحققين وخلاصة المدققين تقي الملة والحق والدين
من الخلاف في هذه المسألة صحيح منقول في غير ما كتاب من كتب أهل العلم لا اعتراض عليه في ذلك إذ ليس في ذلك ثلب لرسول الله ولا غض من قدره
وقد نص الشيخ أبو محمد الجويني في كتبه على تحريم السفر لزيارة القبور وهذا اختيار القاضي الإمام عياض بن موسى بن عياض في إكماله وهو من أفضل المتأخرين من أصحابنا
ومن المدونة ومن قال على المشي إلى المدينة أو بين المقدس فلا يأتيهما أصلا إلا أن يريد الصلاة في مسجديهما فليأتهما
فلم يجعل نذر زيارة قبره طاعة يجب الوفاء بها إذ من أصلنا أن من نذر طاعة لزمه الوفاء بها كان من جنسها ما هو واجب بالشرع كما هو مذهب أبي حنيفة أو لم يكن
قال القاضي أبو اسحق اسمعيل بن اسحق عقيب هذه المسألة ولولا الصلاة فيهما لما لزمه إتيانهما ولو كان نذر زيارة طاعة لما لزمه ذلك
وقد ذكر ذلك القيرواني في تقريبه والشيخ ابن سيرين في تنبيهه وفي المبسوط قال مالك ومن نذر المشي إلى مسجد من المساجد ليصلي فيه قال فإني أكره ذلك له لقوله لاتعمل المطي إلا إلى ثلاثة مساجد المسجد الحرام ومسجد بيت المقدس ومسجدي هذا وروى محمد بن المواز في الموازية إلا أن يكون قريبا فيلزمه الوفاء لأنه ليس بشد رحل
وقد قال الشيخ أبو عمر بن عبد البر في كتابه التمهيد يحرم على المسلمين أن يتخذوا قبور الأنبياء والصالحين مساجد
وحيث تقرر هذا فلا يجوز أن ينسب من أجاب في هذه المسألة بأنه سفر منهي عنه إلى الكفر فمن كفره بذلك من غير موجب فإن كان مستبيحا ذلك فهو كافر وإلا فهو فاسق
قال الإمام أبو عبد الله محمد بن علي المازري في كتاب المعلم من كفر أحدا من أهل القبلة فإن كان مستبيحا ذلك فقد كفر وإلا فهو فاسق يجب على الحاكم إذا رفع أمره إليه أن يؤدبه ويعزره بما يكون رادعا لأمثاله فإن ترك مع القدرة عليه فهو آثم والله تعالى أعلم أه

He quoted Abu Muhammad Juwaini and Qaadi Iyaad regarding the prohibition of traveling to visit the graves. He also quoted Qadhi Ismaeel bin Ishaq Maliki (d 282 h), Imam Maalik, Muhammad bin al Mawaz, Ibn Abdul Barr, al Maazari, Shaykh Ibn Sireen, al Madawana in favor of Ibn Taymiyyah [, Al uqood ad-Durriyah 1/45, al Kawakib ad-Durruiyah 163-165]
This Maaliki scholar was pious and well versed as said by Muhammad Makhloof and Abu Al-Abbaas Al-Hilaali Al-Filaali who wrote his biography.
Muhammad Makhloof wrote a short biography on him in his book Shajarat An-Noor Az-Zakiyyah fi Tabaqaat Al-Maalikiyyah, He wrote,

“The polymath, well-versed, and ingenious scholar, the one who raised the banner of the Maaliki school in Iraq; he was a devout worshipper and one of the refined ascetic scholars. He studied at the hands of his father and other scholars. He authored many books, among them a commentary on Al-Irshaad written by his father, Sharh Mukhtasar Ibn Al-Haajib Al-Asli and Al-Fari; he also wrote a lengthy Tafseer and a commentary on Ilm Al-Khilaaf (science of legal differences among jurists) and other books in different areas of knowledge. He was born in 701 AH and passed away in 767 AH.”
see his biography on Islam web Fatwa No : 290407

Posted on our facebook page by brother Asim ul-Haq

How Is It Your Muslim Brother Is Not Safe From You?

Sufyân ibn Husayn al-Wâsitî narrates:

“I spoke ill of a person in the presence of Iyâs bin Mu’âwiyah al-Muzanî who was the judge of Basra, a Tâbi’î and a very intelligent person. He looked straight in my face and asked

Did you wage war against the Romans?’

I replied: “No”.

He asked, ‘Did you wage war against Sind, India and the Turks?’

I replied “No”

He asked ‘Did you wage war against Sind, India and the Turks?’

I replied “No”,

‘How is it then, that the Romans, the Sindis, the Indians and the Turks are safe from you whilst your own Muslim Brother is not safe from you?”

Sufyan narrates: I never did this again

Ibn Kathîr: al-Bidâyah wan-Nihâyah,
Volume 9: Page 336

Surah al-Ikhlaas by Shaykh Abdur-Rahman As-Sa’di

قُلْ هُوَ اللَّهُ أَحَدٌ
اللَّهُ الصَّمَدُ
لَمْ يَلِدْ وَلَمْ يُولَدْ
وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ

Shaykh ‘Abdur Rahman as-Sa’di, may Allah have mercy upon him, commenting on the proceeding surah:

قل
“Say (O Muhammed ﷺ‎)”

A precise statement with conviction, acquainted with its meaning.

هو الله أحد
“…He is Allah, (the) One.”

Meaning, the oneness is confined within (this statement of Tawheed).
Thus, Allah is Al-Ahad who is separate and unique (from creation) in his perfection which to Allah alone belongs the Most Beautiful Names, Lofty and complete Attributes and Actions that are Holy which have no parallel or equivalent.

الله الصمد
“Allah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks).”

Meaning, the design with all (of creation) is to have needs. So the all the inhabitants in the higher and lower regions (of existence) are in need of Allah to the point of (the existence) is poor, asking Allah for all their necessities, asking Him concerning their most important matters.
That is because Allah is complete regarding His qualities/attributes, Al-‘Aleem whose knowledge is flawless, Al-Haleem whose patience and mild-temperedness is perfect, Ar- Raheem whose grace is whole, expanding over everything; like this are the rest of His qualities.
And from His perfection is that Allah…

لم يلد ولم يولد
“He begets not, nor was He begotten;

Due to His complete sufficiency…

ولم يكن له كفوا أحد
“And there is none co-equal or comparable unto Him.”

Nor in His Names, or His Attributes, or in His Actions, Tabaraka wa Ta’la. Thus this surah encompasses the Oneness of Allah’s Names and Attributes.

By Shaykh Abdur Rahman as-Sa’di (died 1376 AH)
Translated By Abu Sulaymaan Muhammad Ibn Baker

DownloadTafsir Quran Surah Ikhlas tawhid
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Boycotting, Shaykh Ibn Al-Uthaymeen

“Every believer, even if he is a disobedient sinner [faasiq]– then it is forbidden to boycott him if there is no benefit in that boycotting.

If there is benefit in the boycotting then we do it because at that point the boycotting would be a cure.

But when there is no benefit in it or when it results in an increase in disobedience and insolence–then leaving that which has no benefit is the benefit.”

Fataawaa fil-Aqidah, vol. 2, p. 1098.

(Shaikh Ibn Uthaimeen, may Allaah have mercy on him)

GiftsofKnowldege.net

It is not permissible for a person to boycott his brother for more than three days

Questioner: Your eminence, Shaikh, in this residence there are some youth, may Allaah guide them, who will pass by a person and not give him salaam because he follows a Shaikh he hates or follows a Jamaa’ah which differs from his manhaj, so what do you advise them, may Allaah reward you with good?

Shaykh Uthaymeen: This question has been addressed before and the answer is that this is not from the way of the believers and nor from the way of the Salaf as-Saalih and that it is not permissible for a person to boycott his brother for more than three days, such that they meet and this one turns away and that one turns away. The better of the two is the one who initiates the salaam.

Thus it is obligatory on you, firstly, not to attach loyalty and disownment/love and hate [al-Walaa wal-Baraa] to people, because loyalty and disownment is connected to meanings.

As for someone who attaches it to people then he resembles the state of children playing in the street [when they say], “You’re either with me or him …” and this is wrong.

So it is obligatory on you to pay heed to your lessons and to not become busy with, “It was said … he said ..” and we ask Allaah سبحانه وتعالى to give our brothers who have made the mistakes they have, guidance and success in following the Truth, because a person is only human and needs help.

Wasaya wa Towjihat li-Tullaabil-Ilm, pp. 453-454.

GiftsofKnowledge.net

The Status of The Ahlul-Hadeeth

The Status of The Ahl Al-Hadeeth


DownloadAhle Hadees Sunnah Hadith
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by Haafidh Zubayr Ali-Zai rahimahullāh
Translated by Zulfikar Ibrahim Al-Atharee

“Imaam Ahlus-Sunnah Ahmad Ibn Hanbal said: If this Taa’ifatul-Mansoorah is not Ashābul-Hadeeth, than I don’t know who they are.”

Celebrating Mawlid an-Nabawi [Collection of PDF Books, MP3 Audios, Videos & Articles]

More coming soon insha’Allaah

Books

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You will need Adobe or Foxit PDF reader

Celebrating the Birthday of the Prophet (ﷺ) by Saleh al-Fawzaan
why is milad un-nabi a bidah innovation? Shaykh Motiur Rahman West Bengal Ahle hadith bangladesh Ruling on celebrating the birthday of the Prophet (ﷺ) by Muhammed Salih Al-Munajjid
Ibn Taymiyyah Taymeeyah hajr Al-Asqalani Celebrating the Prophet’s Birthday – Excerpts from Works by a Numerous Scholars
Abu Iyaad Amjad Rafiq The Mawlid Is a Bidah Not Practised by the Salaf – Taj al-Din al-Fakihani
Aboo Iyaad The Baatinee Ismaa’eeli Ubaydiyyah of Egypt Innovated the Celebration of the Mawlid


Audio

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  • Birthday Of The Prophet ﷺ by Bilal Philips
  • Q & A with Bilal Philips
  • A lecture then Q & A by Abu Ameenah Bilal Philips

  • মিলাদুন্নবী কেন বিদআত / Why is Milad un Nabi
  • Audio lecture Bangla/বাংলা by Shaykh Mu’teeur-Rahman Madani
    The Shaykh explains how the mawlid crept into the Ummah and which sect was involved also he refutes the innovaters who claim that the proof of the milad is in the Qur’an.

    Articles

    The Mawlid Papers from AhlulHadeeth Blog

    1. The Milaad – A Caution Against Innovation, By Imaam Abdul Azeez Ibn Baaz
    2. Haafidh Muhaddith Muhammad Ghondalwee Refuting Suyootees book on Mawlid
    3. Celebrating The Prophets Birthday On An Incorrect Date Just Like The Christians Do With Jesus – Shaikh Muhammad Munir Qammar
    4. Are the Celebrations of Mawlid of the Messenger of Allaah (Sallalahu Alayhee Wasallam) For his Birth or His Death? – Shaikh Muhammad Muneer Qammar
    5. The Sharee’ah Ruling Concerning the Customary Practice of Mawlid un-Nabee (Sallalahu Alayhee Wasallam) in Light of the Quraan & Sunnah
    6. Celebrating Mawlid (Milaad) In Light of the Understanding of The Companions, the Successors and their Successors And The 4 Imaams.
    7. An Analysis Of The Proofs Of The Proponents of Mawlid un-Nabee – Proofs 1-3
    8. An Analysis Of The Proofs Of The Proponents of Mawlid un-Nabee – The 4th and 5th Proof
    9. An Analysis Of The Proofs Of The Proponents of Mawlid un-Nabee – The 6th Proof

    Video

    The Meaning of Sufism

    The origin of the word and its derivation:

    There are many opinions regarding the origin of this word. They may be summarized as follows:

    1) Some Sufis like to link the name to Ahlus-Sufaah (people of As-Suffah) who were at the time of the Prophet (ﷺ). They claim that there are great resemblances between the Sufi adept and Ahlu-Suffa. Those were poor people from the Muhaajireen who migrated from Makkah to al-Madeenah fleeing the persecution of the pagan Arabs. They were driven away from their homes and had neither money nor families, nor a place to stay. The Prophet (ﷺ) and the companions (ﷺ) assisted them and he (ﷺ) allowed them to stay in a courtyard by his Mosque. The fact, however, is that those poor Muslims resorted to the Mosque out of necessity. Their numbers increased at certain times and decreased at other times. Some of them stayed longer than others. So they were not a specific group united on something. Sufism in its early stages stressed the concepts of detachment from the worldly life, poverty, isolation, etc. The people of As-Suffah did not choose such concepts. They were in need and the Muslims helped them. They did not isolate themselves. In fact, they engaged in Jihaad whenever it was announced. When Allaah, the Most High, bestowed from His bounties upon the Muslims, some of them became free of want and were among the richest of the Sahaabah and others became leaders in some Muslim lands. The sufis would like to establish a linkage with the Prophet’s era and claim as well that he approved the early seed of Sufism exemplified in Ahlus-Suffah. In addition, and from a linguistic point of view, to derive Sufism from As-Suffah is wrong, because the correct term would be ‘Suffism’ and not Soofism.

    2) As-Saf al-Awwal (الصف الأول): Some Sufis claim that Sufism comes from As-Saff al-Awwal (First Row) “standing before the Hands of Allaah, the Most Mighty and Most Majestic, by virtue of the high determination and eagerness towards Allaah in their hearts and by positioning their innermost before Him.” This term is far from being linguistically applicable for if it were so, the term would be
    Saffee (صفي).

    3) As-Safaa’ (الصفاء): Other Sufis claim that the term is derived from As-Safaa’ which means clearness, purity, sincerity. This is disputed by other Sufis and linguistically it does not fit. The derived term would be Safwee, Safaawee or Safaa’iee not Soofee.

    4) Soofah (صوفه): It is said that their title is derived from
    ‘Soofah,’ the name of some people who used to serve the Ka’bah in the pre-Islamic era (Jahiliyyah), and who used to go in seclusion in the Sanctified Mosque (Al-Masjid Al-Haraam). (1) Although this affiliation may be linguistically sound, it is rejected because:

      (a) The people of “Soofah” were not known well enough to be remembered by most of the early Sufis.

      (b) Had this affiliation been correct, it would have been known in the times of the Sahaabah. However, such an affiliation was not known then.

      (c) True devout worshippers do not accept to be affiliated with a tribe from the Jaahiliyyah times. (2)

    5) Sophia (سوفية): The historian and philosopher Abu Rayhaan Al-Bayrooni (d.440 AH) mentioned that the word “Soofism” springs from the Greek term “Sophia” meaning wisdom. The Greek were the first to speak of the concept of Wahdat Al-Wujood (Unity of Existence: that all existence is a single reality which is Allaah, and that everything we see is one aspect of Allaah’s Essence). Though one cannot confirm nor deny the authenticity of this derivation, it is certain that Sufism during its course of development was highly influenced by the Greek and Hindu philosophies.

    6) As-Soof (الصوف): Many Sufis from the past and present consider that the term Sufism refers to the wearing of woolen clothing (Soof). This is also the opinion of Shaykh- ul-Islam Ibn Taymeeyah. Also Ibn Khaldoon inclined to this opinion in his famous Muqaddimah. Many orientalists are also of this view. Although this is the most common opinion regarding the derivation of the term, it is disputed by some Sufis like Al-Qushayree (d.465 AH) who claimed that the Sufis were not specialized in wearing woolen clothes.4 Nevertheless, the desire by many Sufis to affiliate their name with this origin explains their exaggeration in matters of worship, detachment from the worldly life, abandoning lawful means of earning, property, children, etc. On the other hand, wearing woolen clothes is not something meriteous or raises the status of the Muslim with Allaah. Had it been so, the Prophet (ﷺ) would have preferred it to other clothes. In fact, he (ﷺ) disliked the odor of the wool upon sweating as related by ‘Aa’isha. She said:

    “I made a black cloak for the Prophet (ﷺ) and he put it on; but when he sweated in it he noticed the odor of the wool, he threw it away. The
    narrator said: I think he said: he liked good smell.” (4)

    And in the agreed upon Hadeeth related by Anas, he (ﷺ) said:

    “The most beloved garment to the Prophet (ﷺ) to wear was the Hibara (a kind of Yemenese cloth made of cotton used to be from the best to wear).” (5)

    7) The term is not derived: This opinion is held by some important figures in Sufism like al-Qushayriee and al- Hajooyari (d.456 AH). They say it is just a given title. Such a claim is a strange and very weak one, because none of titles adopted by any sect lacks a meaning associated with it.

    These were the most important sayings regarding the origin of the word “Soofism”. Such differences regarding this term is due to the mystic nature that folds Sufism in esoteric concepts which is open to all kinds of interpretations Any sufi master could add his own methodology and concepts based upon his own experiences (Thawq). This rendered Sufism limitless in terms of its doctrines and ways. The case is even worse when it comes to the meaning of ‘Sufism.” One of the leading Sufi contemporary figures, Dr. ‘Abdul Hameed Mahmoud said: “The opinion regarding the meaning of it [At-Tasawwuf] did not yet reach a conclusive result.”(6)

    As-Siraaj At-Tusi (d. 378 AH) mentioned that the definition of Sufism exceeds a hundred, while As-Sahrawardee (d. 632 AH) related that the saying of the Sufi shaykhs about the meaning of Tasawwuf exceeds one thousand. One of the latter Sufis by the name of Ibn ‘Ajeebah (d. 1224 AH) related that shaykh Zarrooq (d. 889 AH) mentioned that it reached about two thousand definitions. The definitions describe Sufism as being linked to concepts and practices as well. They range from poverty, perseverance, seclusion, withdrawal from the world, secrecy, deception, depriving the soul, wondering, singing, dancing, wearing wool clothes, ecstasy, inward transformation, spiritual development, all the way to Wahdat Al-Wujood(7) In fact, careful study of its history and of its men, brings one to the same conclusion that there is no specific and comprehensive meaning of Sufism. Despite this, it can be easily said that it represents an accommodation of beliefs, experiences (highly stressed), philosophies, and methodologies of varied degrees of divergence from the Qur’aan, authentic Sunnah, and the way of the Salaf. Largely comprised within such accommodation are certain fundamental matters that shape Sufism, mainly:

      1-Limitless figurative interpretation of the texts and/or the sayings of their masters.

      2-Classifying the Deen into Thaahir (Sharee’ah) applicable to the common Muslims and Baatin (Hidden) known only to the Masters and mystics.

      3-Accommodation of any deviation in matters of creed, worship, or morals. The extreme Sufis accommodate all creeds and all sorts of innovations.

      4-The deviated relationship between the Master and the disciple.

      5-The state of Kashf claimed by Masters in the Sufi orders in which they perceive and witness all of the realities of existence as well as those of the Ghayb (unperceived realities).

      6- Emphasizing Manaamaat (dreams), fabricated stories and/or ahaadeeth, as well as Shatahaat (intense and wild emotional state of excitement and agitation arising form what they call sudden Divine touches and during which the mystic utters unlawful innovated and mystic words, hallucinations and in many cases plain Kufr). Yet they say their utterances are due to the mystics being in a state of spiritual intoxication, e.g. “Praise be to me (subhaani),” and “Under my robe there is only god.

    ــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ

    1) Imaam Ibnul Jawzee supported this view in his book Tablees Iblees, p. 201.

    2) See Majmoo’al-Fataawaa by Shaykhul Islam Ibn Taymeeyah, vol. 11, p. 6.

    3) Ar-Rissalah Al-Qushayriyyah, p. 126, published by Daar al-Kitaab Al-‘Arabi, Beirut (1957).

    4) Reported by Abu Dawwod (English Translation no. 4063) and Ahmad in his Musnad (6:132, 144, 219, 249) and others. Al-Haakim said: “It is authentic according to the conditions set by al-Bukhaari and Muslim,” and Ath-Thahabi agreed. Al-Albaani reported it in As- Saheeha (2136).

    5) Agreed upon. See Saheeh Al-Bukhaari, vol. 7, no. 704.

    6) Abhaath fit-Tasawwuf, p. 153 (Taqdees, p. 40)

    7) See Taqdees Al-Ashkhaas, pp. 40-44, Masaadir At-Talaqee, pp. 35-37, and At-Tasawwuf: Al-Mansha’ wal Masaadir, pp. 36-39.

    by Shaykh Saleh As-Saleh