Apr 9 2009

The Issue of ‘Raf al-yadayn’ (Raising the hands during prayer)

The Prophet (صلى الله عليه وسلم) used to raise his hands for takbeerat al-ihram (the takbeer at the beginning of the prayer), sometimes whilst saying the takbeer, sometimes after it and sometimes before. (al-Bukhari and al-Nisaa’i)
When he had finished reciting Qur’an, he would pause for a moment then raise his hands, say takbeer and do rukoo’. (Sifat Salaat al-Nabi (صلى الله عليه وسلم), p. 128).

He used to raise his hands when he stood up from rukoo’ (reported by al-Bukhari and Muslim), and this raising of the hands is mutawaatir (reported by so many to so many that it is inconceivable that they could all have agreed on a lie). It is the opinion of the majority of scholars and of some of the Hanafis. (Sifat Salaat al-Nabi (صلى الله عليه وسلم) by al-Albani, p. 136).

Narrated by al-Bukhari (no.735) and Muslim (no.390) from ‘Abdullah ibn ‘Umar (may Allah be pleased with him), who said that the Messenger of Allah (صلى الله عليه وسلم) used to raise his hands to shoulder level when he started to pray, when he said “Allahu akbar” before bowing in rukoo’, and when he raised his head from rukoo’.

What The Scholars Have Said:

The majority of scholars followed this hadeeth and said that it is mustahabb for the worshipper to raise his hands at the points mentioned in the hadeeth.

Imaam al-Bukhari (may Allah have mercy on him) wrote a separate book on this issue which he called Juz’ fi Raf’ al-Yadayn (Section on Raising the Hands), in which he proved that the hands should be raised at these two points on the prayer, and he strongly denounced those who go against that. He narrated that al-Hasan said: “The Companions of the Messenger of Allah (صلى الله عليه وسلم) used to raise their hands during prayer when they bowed and when they stood up (from bowing).” Al-Bukhari said, “Al-Hasan did not exclude any of the Sahaba from that, and it was not proven that any one among the Sahaba did not raise his hands.”

Imaam al-Bukhari said: “Al-Hasan and Humayd ibn Hilaal said: ‘The Companions of the Messenger of Allah (صلى الله عليه وسلم) all used to raise their hands, without exception.” (Juz’ raf’ al-yadayn, p. 26, ma’a jila’ al-‘aynayn).

Ibn al-Qayyim said: “Look at the practice at the time of the Prophet (صلى الله عليه وسلم), and the Sahaba after him. They used to raise their hands in prayer when doing rukoo’, and when standing up again. And in the time of the Sahaba, if ‘Abdullah ibn ‘Umar saw someone not raising his hands in prayer, he would throw a stone at him. [next phrase is unclear]. (I’laam al-Muwaqqi’een, 2/376).

Az-Zayla’I (who was a Hanafi Scholar) said: in Nasb ar-Rayah, quoting from Juz’ Raf‘i-l-Yadayn of al-Bukhari, “ibn al-Mubarak used to raise his hands and he is the most knowledgeable of the people of his time as far as is known.
Ibn al-Mubarak said, ‘I prayed beside Nu‘man (Abu Haneefah’s real name) and I raised my hands so he said to me, “I fear that you are trying to fly.” I replied to him saying, “if I did not try to fly at the first [raising] then I was not trying to fly at the second.” ’ al-Waki said, ‘may Allah have mercy upon ibn al-Mubarak, he used to have his answers ready.’ ”

Abu Eesa [at-Tirmidhi] said; al-Fadl bin as-Sabbah al-Baghdadi narrated to us; Sufyan bin Uyaynah narrated to us; az-Zuhrî narrated to us; the likes of the hadeeth of ibn ‘Umar (Bukhari no.735) with this isnad

Abu Eesa said: the hadeeth of ibn Umar (Sahih Bukhari #735 #736 #737 #738 #739 ) is hasan sahih and some of the People of Knowledge from the Companions of the Prophet (صلى الله عليه وسلم) held this view [stated in the hadîth].
From amongst them were: ibn ‘Umar, Jabir bin ‘Abdullah, Abu Hurayrah, Anas, ibn ‘Abbas, ‘Abdullah bin Zubair and others.
From amongst the Tabi‘een were: Hasan al-Basri, Ata, Tawus, Mujahid, Nafi‘, Salim bin ‘Abdullah, Sa‘id bin Jubair and others
And of this opinion were Maalik, Ma‘mar, Awzaa’i, Sufyan ibn ‘Uyaynah, Abdullah Ibn Mubarak, ash-Shafi’ee, Ahmad and Is’haq

Ibn Hibban said :in as-Salah, ‘this is the best narration that the people of Kufah narrate with regards to negating raising the hands in prayer at the ruku’ and at rising from it. In reality it is the weakest of things to depend on because it has defects that invalidate it’

Ibn Taymiyyah Said: “If a man is following Abu Haneefah or Maalik or al-Shafi’ee or Ahmad (Ibn Hanbal), and he sees that the view of another madhhab concerning a given matter is stronger, and he follows that, then he has done well, and that does not detract from his religious commitment or good character. There is no scholarly dispute on this point. Rather this is more in accordance with the truth and is more beloved by Allah and His Messenger.”
(Said by Shaykh al-Islam – may Allah have mercy on him – in al-Fataawa, 22/247).

Concearning The Hanafis of The Indian Sub Continent

(note: There is a story which is widespread among the Hanafis in the Indian sub-continent that the Prophet (صلى الله عليه وسلم) only raised his hand because the people praying behind him (صلى الله عليه وسلم) were munafiqs who had idols under their arms, as strange as it sounds majority of the Hanafi’s of India, Pakistan & Bangladesh still believe this story, obviously this story is fabricated and we have debated with Deobandi Maulana’s who admitted they don’t have any evidence as to where this story came from)

We do not know whether the ahaadeeth about raising the hands reached Abu Haneefah (may Allah have mercy on him) or not, but they did reach his followers. But they did not follow them because they had other ahaadeeth and reports which said that the hands should not be raised except when saying “Allahu akbar” at the beginning of the prayer.
These ahaadeeth include the following:

1) The hadeeth narrated by Abu Dawood (749) from al-Baraa’ ibn ‘Aazib, which says that the Messenger of Allah (صلى الله عليه وسلم) used to raise his hands almost to his ears when he started to pray, then he did not repeat (this action).
2) The hadeeth narrated by Abu Dawood (748) from ‘Abdullah ibn Mas’ud (may Allah be pleased with him) who said: “Shall I not lead you in prayer as the Messenger of Allah (صلى الله عليه وسلم) did?” Then he prayed and he only raised his hands once.
See Nasb al-Raayah by al-Zayla’i, 1/393-407.

But these ahaadeeth were classed as da’eef (weak) by overwhelming majority of the Imams of hadeeth.

The hadeeth of al-Baraa’ (Abu Dawud no.749) was classed as da’eef by Sufyaan ibn ‘Uyaynah, al-Shaafi’ee, al-Humaydi the shaykh of al-Bukhari, Ahmad ibn Hanbal, Yahya ibn Ma’een, al-Daarimi, al-Bukhari, and others.

The hadeeth of Ibn Mas’ud (Abu Dawud no.748) was classed as da’eef by ‘Abdullah ibn al-Mubarak, Ahmad ibn Hanbal, Yahya bin A’dham, Abu Dawood, al-Bukhari, al-Bayhaqi, Ibn Hibban, al-Daaraqutni and others.

Similarly, the reports which were narrated from some of the Sahaba about not raising the hands are all da’eef.

Abdullah ibn al-Mubarak said: “the hadeeth of the one who raises his hands is established,” and he mentioned the hadeeth of Salim (Ibn Abdullah) from his father (Ibn Umar), “and the hadeeth of ibn Mas’ud is not established

We have quoted above the words of al-Bukhari (may Allah have mercy on him): “…it was not proven that any one among the Sahaba did not raise his hands.”
See Talkhees al-Habeer by al-Haafiz ibn Hajar, 1/221-223.

Once it is proven that these ahaadeeth and reports which say that the hands should not be raised are weak, then the ahaadeeth which say that the hands should be raised remain strong with no opposing reports.

Hence the believer should not fail to raise his hands at the points in prayer described in the Sunnah. He should strive to make his prayer like the prayer of the Prophet (صلى الله عليه وسلم)
who said, “Pray as you have seen me praying.” (Narrated by al-Bukhari, 631).

Hence ‘Ali ibn al-Madeeni, the Shaykh of al-Bukhari, said: “It is the duty of the Muslims to raise their hands when they bow in rukoo’ and when they stand up from rukoo’.” Al-Bukhari said: “ ‘Ali was the most knowledgeable of the people of his time.”

So what is proven in the Sunnah with regard to raising the hands in prayer is that they should be raised at four points in the prayer:
1.when pronouncing takbeerat al-ihraam,
2.when going for rukoo’,
3.when standing up from rukoo’,
4.after standing up from the first tashahhud.

And Allah knows best.

(Article compiled from the works of Shaykh Salih al-Munajjid & Abu al-Ala Muhammad al-Mubarakpuri)

Apr 3 2009

Muhammad Ibn Abdul Wahhab and The Ahl al-Hadeeth

By Shaykh Ehsan Elahi Zaheer

Question: Who was Muhammad bin Abdul Wahhaab and why are the Ahlul-Hadeeth attributed to him?

Answer: Many people ask this question and I think the people should understand this properly. Muhammad bin Abdul Wahhaab bin Suliemaan at-Tameemee was born in the area of Najd in a place called Uyainah in the year 1115H and he died in 1206H in a place called Dar’iyyah which is near Riyaadh.
During his time he saw Shirk and innovations widespread so he started to advise the people and called them according to the Book of Allaah and the Sunnah of the Messenger of Allaah (Sallalahu Alayhee Was-Sallam). However as ignorant people just have enmity and hatred without any reason these people had the same. So instead of accepting the call of Muhammad bin Abdul Wahhaab which was based upon the Qur’aan and the Sunnah of the Messenger (Sallalahu Alayhee Was-Sallam), which included the prohibition and the impermissibility of worshipping others besides Allaah or the permissibility of supplicating to others, they totally opposed him.
However it was the will and power of Allaah that the village he resided in was near the capital of the government offices, Riyaadh. The ruler of this and the surrounding areas was Muhammad bin Sa’ood al-Ghazanee. Allaah guided through the dawah of the Shaikh and then he joined the Shaikh in spreading and propagating the call to Allaah. Shaikh Muhammad bin Abdul Wahhaab explained to him that he needed to use force in order to spread the religion of Allaah and to establish the laws of Allaah upon the earth. “Allaah has granted you understanding of his tawheed and if you aid and help me, then we will be able to overcome and surpass the people who oppose our dawah and in this way the tawheed of Allaah will spread to all the tribes of the arabs, just as the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) called the people to the simple and clear tawheed.”
So Muhammad bin Sa’ood and his tribe helped the Shaikh and just in a short amount of time his dawah and methodology spread and became widespread. People began to follow the straight path, they refrained from grave worship and connected themselves with the tawheed of Allaah. However a powerful government (Turks-Ottomans) that harboured and propagated shirk, attacked Muhammad bin Sa’ood and Muhammad bin Abdul Wahhaab and his tribe and defeated them. So they migrated to Kuwait where they sought refuge. This incident occurred at the end of the Eighteenth century. On one hand the turks empire began to weaken and crumble and on the other hand this exiled tribe continued to strive and struggle to regain their land.
The father of Shaah Fahd and Shaah Faisal, Abdul Azeez bin Abdur Rahmaan Aal-Sa’ood in 1902 with 40 people attacked the castle in Riyaadh in the night. They captured the ruler of Aal Zasheed and other people. After this Abdul Azeez Aal Sa’ood began to capture other areas.

The Turkish government had become hollow and weak. Due to shirk and innovations these people had lost the power of Eemaan and other aspects of their condition had surpassed and worsened than the disbelievers. On the inside they had began to build secular thoughts which were eventually officially established in 1924ce by Ataa-Turk by finishing the Uthmaanee Khilaafah. Restrictions were put on learning the Arabic language and many rulings and laws were imposed that were such to expel the Turk’s from Islaam.
On the other hand Abdul Azeez Abdur-Rahmaan Aal Sa’ood after Najd, captured Hijaaz, Ta’if, al-Bahaa, Abhaa, Ahsaa, Damaam the borders of Sham and A’raaq, Dauqah al-Jizl and in 1932ce he laid the foundations of the Kingdom of Saudia Arabia, which is also present to this day. It is a total of 41 provinces and much larger in area than Paakistaan.
Since Abdul Azeez Aal Sa’ood had grown up in a house of righteousness and those who promoted and propagated tawheed, he therefore hated shirk and innovations. So as he would capture any land he would establish the sharee’ah. Alongside this he would destroy the tombs erected over graves to the extent that all the Arab peninsula had been ridden and purified of Shirk. All praise be to Allaah we still do not see anything like these graves and tombs there to this day.
So the establishment of Islamic law and the prohibition of shirk was in reality the call of Muhammad bin Abdul Wahhaab. Thereafter some opposers started to term and call this, based upon the teachings of the British, “The Wahhaabee Movement” and they called everyone who was a Salafee and adopted the Qur’aan and the Sunnah, a person who disrespected the Messenger and a wahaabee and other such names. Whereas those who say and utter these names, then they themselves in their actions were under the influence and affect of the jews and the christian’s.
This was a brief description of the call of Muhammad bin Abdul Wahhaab and its success. Then as far as the Ahlul-Hadeeth are concerned, why are they attributed the Shaikh? Then this is the ignorance of the people as the Ahlul-Hadeeth do not accept anyone to be their leader, representative or guide. Also the fact that the name of the Shaikh was Muhammad and if some one wants to attribute someone to him then they should call them Muhammadee. Wahaabee is from the name of Allaah, al-Wahhaab, so when these people deliberately call some one Wahaabee then in reality they are saying he is a person of Allaah, which is a title and attribution of respect and honour, not one of disrespect. When the British came to India they thoroughly investigated the affair of the people there and they came to the conclusion that if any group of people hate and have enmity towards the jews and christians then it is the Ahlul-Hadeeth.
So in light of this they thought lets make the general public and these religion selling Mullahs, oppose this group upon the truth and they told them such people that those who believe in Allaah are called ‘Wahaabee’s’. So these people sold their religion and faith and strenuously fulfilled the duties and orders of their masters to the extent that these people banned this saved sect from entering the Masjids. However the people know the reality now and the same people are getting beaten by their masters.

Clear your minds on this point that if the Ahlul-Hadeeth do not do taqleed of Imaam Abu Haneefah, Imaam Maalik, Imaam Ahmad bin Hanbal and Imaam shaafi’ee, then how can they do taqleed of Muhammad bin Abdul Wahhaab. However it is a totally separate issue that wherever the issue of the Book and Sunnah is found then it will be the issue adopted by the Ahlul-Hadeeth.
The people who establish Islaam and practice it in every time and era are the brothers of the Ahlul-Hadeeth. So on this basis the dawah of Muhammad bin Abdul Wahhaab and the dawah of the Ahlul-Hadeeth is one and the same and that is the Book and the Sunnah. The basis of dawah for both of them is that it is impermissible to associate anything in worship with Allaah and nor is it permissible to ask anything other than Allaah for help and assistance. The dawah and methodology of the Ahlul-Hadeeth has been around from the time when the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) began his call to the oneness of Allaah and Muhammad bin Abdul Wahhaab was only 2 centuries before us.

There is no other manhaj in this world today other than the Ahlul-Hadeeth who can claim that their manhaj and madhab is the same as the one the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) showed us. If this is not the case, then it is due to the people who erected walls and boundaries between themselves and the Prophet of Allaah. Is there a madhab or manhaj in the world today that can claim with certainty that their manhaj is exactly the same which the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) gave to Abu Bakr as-Siddeeque and Umar (Radhiallaahu Anhuma) or to the rest of the companions, the only people who can claim this are the Ahlul-Hadeeth. This is why there is no wall between the Ahlul-Hadeeth and Allaah and his Messenger. This is the pure dawah and the call of the Book of Allaah and the Sunnah of the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) and there are no innovations or additions in this dawah

All the sects and groups of the world today claim their Imaams said so and so, or their holy people said such and such or their religious leaders said such and such. The Ahlul-Hadeeth say, “Allaah said and his Messenger said…” and that’s it. This is the dawah the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) gave to his companions and he said to them,
“There will be 73 sects in my Ummah and all of them will go to the Fire except 1. The companions asked “Who are they?” The Messenger of Allaah said, “What I and my companions are upon.”
Today the inheritors of this dawah are the Ahlul-Hadeeth. As you well know the example that pure milk does not contain any water and so therefore nor do we add anything into the religion.

Now the question arises why do we call ourselves Ahlul-Hadeeth? What is the meaning of calling ourselves Ahlul-Hadeeth? Whereas as people have started to name and attribute themselves to people from the Ummah, so then we attributed ourselves to the Messenger of Allaah (Sallalahu Alayhee Was-Sallam).

Some said “We are hanafee’s.” due to Imaam Abu Haneefah, some said, “We are Shaafi’ee’s” due to Muhammad bin Idrees ash-shaafi’ee.

Some said, “We are deobande’s” because they attributed themselves to the town of Deoband in India,

some said, “We are bareilwi’s.” because they loved the city of Bareily in India.

But we said, “We are Ahlul-Hadeeth” because we attributes our selves to Muhammad (Sallalahu Alayhee Was-Sallam). Now you also must know what Hadeeth is.
Allaah said,
“Allaahu Nazzala Ahsanal-Hadeethee…”
“Allaah has sent down the best statement…”[1 ]
So the word Hadeeth has been used for the Qur’aan. Then Allaah said in Soorah a-Waaqi’ah,
“Afabihadhal Hadeethee Antum Mudhinoon.”
“Is it such a talk (this Qur’aan) that you deny?”[2 ]
So if you do not deny then why do you attribute yourselves to other people and what does calling yourself bareliwee, deobandee. Shaafi’ee and maalikee mean.
“Fabiayyee Hadeethim Ba’aduhu Yu’minoon.”
“Then in what statement after this they will believe.”[3]
In terminology the statements of the Messenger of Allaah are the Ahadeeth and the speech of Allaah is the Qur’aan. So therefore we have attributed ourselves to the Qur’aan and Hadeeth and call ourselves the Ahlul-Hadeeth and we are happy to do so, all praise be to Allaah. We have never attributed ourselves to any village nor to any other people. May Allaah grant this methodology strength and protect and preserve it. Ameen.

Source ahlulhadeeth.wordpress.com
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1 Soorah az-Zumar (39):23).
2 Soorah al-Waaqi’ah (56):81).
3 Soorah al-Mursalaat (77):50).

Apr 3 2009

Making Tasbeeh and Dua in Congregation while Disturbing those Praying

by Mashoor Salman

It is not from the Sunnah for people to sit together after the prayer in order to recite some remembrances (dhikr) or supplications (du’aa) – those that have been reported or those that have not been reported – by raising the voice and joining in unison. This act has become the normal custom in some lands, even to the point that this tradition has become accepted, by the people, as being one of the trademarks of the Religion. It is such that anyone who abandons it or forbids others from doing it is renounced, whereas renouncing that it be abandoned is what is truly evil.

The author of As-Sunan wal-Mubtadi’aat said: “Supplicating to Allah for forgiveness in congregation, in one unified voice, after finishing the prayer is an innovation. Likewise, their saying after the supplication: “O Most Merciful of those who show mercy, have mercy on us” (Yaa Arhamar-Raahimeen Arhamnaa) in congregation is an innovation. Connecting the optional prayer with the obligatory prayer without there being a period of division between the two is forbidden, as occurs in the hadeeth of Muslim. Reciting Al-Faatihahan extra time in honor of the Prophet is an innovation. The people’s gathering together, after the morning prayer is finished, in order to say: “O Allah, save me from the Hellfire” seven times is an innovation. Similarly, their adding after this: “… and from the torment of the Hellfire, by Your grace, O All-Mighty, O All-Forgiving” is an innovation.” [1]

Ash-Shaatibee (rahimahullah) said: “The Prophet (sallAllahu ‘alayhi wa sallam) did not used to say the supplication and the remembrances out loud immediately after prayer, all the time. Nor did he openly demonstrate doing it to the people, other than a time when it was done for the purpose of educating. This is because if he ha d done it and openly displayed it all of the time, it would have been from the Sunnah and the scholars would not have said that it is not from the Sunnah to do it, since its particularities, according to what they have stated, consist of its continuity and its being done out loud amidst the congregation of people. And it should not be said: ‘Had his supplication been done silently, it would not have been memorized from him’, for we will respond: ‘Whoever is accustomed to doing it silently, then it will definitely be exhibited from him, either because of its habit or because of his efforts to warn about its becoming obligatory.” [2]

This is as has been reported in Saheeh Al-Bukhari on Ibn ‘Abbaas that he (radyAllahu ‘anhu)) said: “Indeed, raising the voice whilst reciting dhikr, when the people would finish performing the congregational prayers, was done at the time of the Prophet (sallAllahu ‘alayhi wa sallam).” [3]

Imaam An-Nawawee (rahimahullah) said: “Ash-Shaafi’ee understood this hadeeth to mean that they would raise their voices with it for a short period of time, for the purpose of honoring the attribute of dhikr. It did not mean that they would say it out loud all the time. The best opinion is that the Imaam and the ones following him in prayer should recite the dhikrin low voices (after prayer), unless there is aneed to educate others (by saying it loudly).” [4]

Ibn Bataal said: “It is stated in Al-‘Utbiyyahthat Maalik (rahimahullah) considered that to be an innovation.” [5]

Ash-Shaatibee (rahimahullah) said: “It is concluded that making du’aain the form of congregation, all the time, was not from the actions of the Messenger of Allah rnor from his statements or silent approvals.” [6]

Ibn Al-Qayyim (rahimahullah) said: “As for making du’aa (supplication) after finishing the prayer, whether facing the Qiblah or facing the followers in prayer, then this was not from his (sallAllahu ‘alayhi wa sallam) guidance at all. Nor has this action been reported on him whether through a saheeh or hasan chain of narration. And as for specifying that to be done in the Fajr and ‘Asr prayers, then he never did this nor did any of his Khaleefahs. Nor did his ummah direct towards its implementation. Rather, it was s imply an opinion that was put into practice, by those that held that it was to take the place after the two prayers. And as for the supplications that are connected with the prayer, then indeed he (sallAllahu ‘alayhi wa sallam) used to say them while in his prayer and he commanded others to do that also. This is what is most befitting based on the condition of the one praying, for indeed when one prays, he is facing his Lord and conversing privately with Him, so long as he remains in prayer. But when he recites the tasleem, that private counsel comes to an end and his position of being in the presence of his Lord and his nearness to Him ceases. So how is it that he can abandon asking Him while he is in the state of private counsel with Him, nearness to Him and responsiveness, and then ask Him when he finishes from performing his prayer?! There is no doubt that the opposite of this condition is better for the one praying.” [7]

One should make Istighfaar (i.e. say Astaghfirullah) three times and then say the tasbeeh, the tahmeed, and the takbeer thirty three times each and then finish that with the tahleel, after the prayer. One should observe quietness in any state he is in after the prayer, such as standing, sitting or walking. And indeed, gathering to perform that (dhikr after prayer), participating in it and raising the voice out loud whilst doing it, are all innovations. The fact that it has become a habit seems insignificant to the people. And if anyone should call them to apply these similar characteristics to any other of the acts of worship, such as the prayer for entering the masjid (two raka’aat) for example, then they would renounce him, in the utmost manner. [8]
Also from its types is what has been innovated from making dhikr after each of the two Salaams at the end of the night prayer in Ramadaan, as well as doing it in a loud voice and in one unified rhythm. For indeed that is from the innovations.
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Footnotes
1. As-Sunan wal-Mubtadi’aat (pg. 70)
2. Al-‘Itisaam (1/351)
3. Saheeh Al-Bukhari (no. 841) and Sunan Abu Dawood (no. 1002)
4. As is reported fromhim in Fath-ul-Baaree (2/326)
5. ibid
6. Al-‘Itisaam(1/352)
7. Al-‘Itisaam(1/352)
8. See Fataawaa Muhammad Rasheed Ridaa (4/1358-1359)

Mar 30 2009

Advice to the Students of Knowledge

Sheikh Muhammad Ibn Saleh Ibn Uthaymeen

Finally, I sincerely advise, myself first, and my Muslim brothers, especially the students of knowledge not to make haste and be quick when a new issue befalls a person until he verifies the situation, gains knowledge and then speaks, so that he does not speak about Allah without knowledge.

As, the person who gives judgment is an emissary between the people and Allah; he conveys the Shari’ah of Allah as has been reported from the Messenger of Allah (Sallallahu `alaihi wa sallam):

“The scholars are the inheritors of the Prophets” (Ahmad (5/196). Aboo Dawood, at-Tirmidhi and others);

and the Prophet (sallallahu `alaihi wa sallam) has also said:

“The judges are three: (only) one of the judges being in paradise and he is the one who knew the truth and judged according to it.”

Related by Abu Dawood with the following wording:

“The judges are three; one of the judges is in Paradise and two are in the Fire. With regards to the one in Paradise then he is the man who knew the truth and judged according to it. The man who knew the truth and was unjust in his ruling is in the Fire, and the man who judged between the people out of ignorance is in the Fire.”

Also of importance, when a new issue befalls you, draw your heart towards Allah and feel in need of Him so that he causes you to understand and imparts knowledge to you; especially in grave and important matters, where many people remain in ignorance.

Some of my teachers mentioned to me that it is befitting for the person who has been questioned on an issue, to seek forgiveness from Allah even more; deducing that from Allah’s statement,

“Surely, we have revealed to you the Book in truth that you may judge between the people by that which Allah has shown you; so do not be a pleader for the treacherous. And seek the forgiveness of Allah, certainly, Allah is ever Oft-Forgiving, Most Merciful” (Surah an-Nisa 4, 105-106)

An increase in seeking forgiveness necessitates the wiping away of the repercussions of sins, which is one of the causes of forgetting knowledge and becoming ignorant, as Allah says,

“So, because of their breach of their covenant. We cursed them and made their hearts grow hard. They change the words from their proper places and forgot a good part of the message that was sent to them” (Surah al-Maa’idah 5:13)

Imam ash-Shaafi`ee once said: I complained to Wakee` (*) about my poor memory. So he advised me to abandon disobedience. and he said, ‘know that knowledge is light. And the light of Allah is not bestowed upon a disobedient.

So it is certainly possible that seeking forgiveness causes Allah to give a person enlightenment.

I ask Allah to grant me success, make me upright that He keeps us firm with the Firm Word (Shahaadah) in this life and the Hereafter; and that He does not cause our hearts to deviate after having guided us and to grant us from His self, mercy: Indeed, He is the Benevolent. All praise is for Allah alone, and may He praise, send peace and blessings upon our Prophet Muhammad and his Companions.

* Wakee’ Ibn al-Jarraah was a famous scholar from the Salaf and one of the teachers of Imam ash-Shaafi`ee. He died in the year 196H.

Mar 30 2009

Abdullah Ibn Al-Zubayr

Al-Zubayr ibn al-‘Awwam had two children, one of whom was present at some of the battles, and the other of whom used to play with the old battle scars on his father’s shoulder. This was reported by ‘Urwah ibn al-Zubayr, who said that the Companions of the Messenger of Allah (Peace & Blessings of Allah be upon Him) said to al-Zubayr on the day of Yarmook, “Will you go and attack, and we will go with you?” He said, “If I attacked, you would be lying.” They said, “No, we will do (as we promised).” So he launched an attack (against the Romans), penetrating their ranks and passing straight through, but no one was with him. Then he turned around and came back, and the Romans seized the reins of his horse and wounded him twice in the shoulder. Between these two new wounds was a scar from a wound he had received at Badr. ‘Urwah said, “When I was little, I used to play by putting my fingers in those scars.” ‘Urwah said, ” ‘Abdullah ibn al-Zubayr was with him on that day. He was ten years old. He (al-Zubayr) put him on a horse and entrusted him to the care of another man.” (Reported by al-Bukhari, 3678).

Commenting on this hadeeth, Ibn Hajr (may Allah have mercy on him) said: “Al-Zubayr felt that his son ‘Abdullah was brave and chivalrous, so he put him on a horse, but he feared that he might attempt to do more than he was able, so he put another man with him so that he could feel that he was safe from the attacks of the Romans should he become distracted by the fighting.”

Ibn al-Mubarak reported from Hishaam ibn ‘Urwah from his father from ‘Abdullah ibn al-Zubayr that he was with his father on the day of Yarmook, and when the mushrikoon ran away, he attacked and started killing their wounded, i.e., he finished off every wounded soldier whom he found. This indicates that he was strong and brave from childhood.

Mar 29 2009

The Yearly Celebration of the Night of Isra’ and Mi’raj

by Shaykh Abdul-Azeez bin Abdullaah bin Baaz

All praise is for Allah; and salah and salaam upon the Messenger of Allah, his followers and his companions.

There is no doubt that the incident of Isra’ and Mi`raj is (from) among the great signs of Allah, indicates the truthfulness of His Messenger, Muhammad (peace and blessings be upon him), and the greatness of his position with Allah. It is also among the evidences showing the ability of Allah and it is proof that Allah is above all His creation. Allah has said:

Glorified (and exalted) be He (Allah) Who took His slave (Muhammad) for a Journey by night from al-Masjid al-Haram (at Makkah) to the Farthest Mosque (in Jerusalem), the neighborhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, sigs, etc.) Verily, He is the All-Hearer, the All-Seer. [17:1]

It has been narrated from the Messenger of Allah (peace and blessings be upon him), that Allah ascended him to the heavens through the seventh heaven. Therein His Lord spoke to him what He intended and obligated upon him from the five prayers. Allah initially obligated fifty prayers, however our Prophet (peace and blessings be upon him) did not cease to demand and ask ease from Him, until Allah made it five (in number). Hence there are five prayers obligated, but fifty in (number) reward; for every good action is equivalent to ten of its like. For Allah is all praise and thanks for all His blessings.

This date on ISRA’ and MI`RAJ occurred was not established in the authentic narrations [of the Prophet Muhammad (peace and blessings be upon him)], neither during the month of Rajab nor in any other month. All that has been mentioned concerning the date of occurence of al-Isra wal-Mi’raj is deemed among the scholars of hadith to be _unauthentic_. Belonging to Allah is a great Wisdom in causing the people to forget the date of its occurrence. However, even if its date was confirmed, it would nonetheless be _impermissible_ for the Muslims to distinguish that night from other nights by doing anything from among the acts of worship. Neither it would be permissible for them to celebrate it, as the Prophet (peace and blessings be upon him) and his companions neither celebrated it nor did they distinguish it with any special acts of worship.

Should such a celebration of that Night be lawful, the Messenger (peace and blessings be upon him) would have clarified it to the people either by word or deed. And had such a thing occurred, it would have become known and common, and the companions would have transmitted it to us. The companions passed on from their Prophet (peace and blessings be upon him) everything which Muslims are in need of. Never were they remiss or negligent with regard to religion. Indeed, they were the first to lead the way to every good. If the celebration of this night had been lawful, they would have been first to do it. The Prophet (peace and blessings be upon him) also is the most sincere in guiding people. He most truly fulfilled his mission, and performed his noble duty. If the glorification and celebration of that night had something to do with Islam, the Prophet (peace and blessings be upon him) would never have neglected it nor concealed it. Since nothing about this was narrated from the Messenger (peace and blessings be upon him) and his companions, therefore glorification and celebration of that night was absolutely nothing whatsoever to do with Islam, as Allah has perfected for this nation its religion, completed His favor upon it and rebuked and refuted the innovators who introduce into the religion that which Allah has not allowed.

And Allah, said: This day, I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion. [5:3]

And Allah , has also said: Or have they partners with Allah who have made laws for them in religion that which Allah allowed not? And had it not been for a decisive word (gone forth already), the matter would have been judged between them. And verily for wrongdoers is a painful torment. [al-Shura, 21]

The Prophet (peace and blessings be upon him) said: He who innovates something in this matter of ours that is not of it will have it rejected. [al-Bukhari, Muslim]

In another wording reported by Muslim: He who does an act which our matter is not (in agreement) with will have it rejected.

It is reported in the Sunan of Abu Dawud and al-Tirmidhi that al-`Irbad ibn Sariyah said, “The Messenger of Allah (peace and blessings be upon him) gave us a sermon by which our hearts were filled with fear and tears came to our eyes. We said, “O Messenger of Allah, it is as though this is a farewell sermon, so counsel us.” He (peace and blessings be upon him) said: “I counsel you to fear Allah and to give absolute obedience even if a slave becomes your leader. Verily, he among you who lives (long) will see great controversy, so you must keep to my Sunnah and that to the rightly guided (in beliefs and actions) Caliphs after me; cling to them stubbornly. Beware of newly invented matters, for every invented matter is an innovation and every innovation is going astray and every going astray is in hte Hell-Fire.”

The narrations of such meaning are numerous. And indeed it has been confirmed that the Companions of the Messenger (peace and blessings be upon him) as well as the early generations of pious scholars who followed, cautioned and warned against heresies and innovations. These warnings were not mentioned by them except for the fact that innnovations are unnecessary additions to the religion. Innovations are something new to Islam which Allah has not given permission for. Also in performing these affairs, a resemblance of the enemies of Allah (from the Jews and Christians) occurs; in that, they added and innovated in hteir religions something that they had no permission from Allah. In addition, any innovation in the religion is implied by the person performing it that Islam is incomplete and has faults because by innovating and adding to Islam one accuses Islam of not being complete. This, of course, is well known to contain a great deal of gross corruption, vile actions, and a contradiction to the saying of Allah: This day, I have perfected your religion for you… as it is also an obvious contrast to the traditions of the Messenger (peace and blessings be upon him) that caution and warn against innovations.

I hope that what was mentioned from the evidences is sufficient and convincing enough for the seeker of the truth in rejecting this innovation (bid`ah) of celebrating the night of Isra’ wal Mi`raj and warning against it because it has nothing to do in anyway with the religion of Islam

Since Allah has obligated to give Muslims sincere advice, to elucidate the Divine laws for them, and has forbidden concealing knowledge, I felt it necessary to call to attention my Muslim brothers against this innovation (bid`ah) which has spread throughout many cities so much so taht the people thought it to be part of Islam.

Allah is responsible to correct the affairs of all the Muslims and grant them success in comprehending the religion and to give us, along with them, success in holding firm to the truth, ascertaining it, and leaving what opposes it; for Allah is Capable over all. May Allah bless and be merciful upon His Slave and Worshipper and Messenger (peace and blessings be upon him), his followers, and his companions.

Mar 29 2009

You should know this man

You may be an atheist or an agnostic; or you may belong to any of the religious denominations that exist in the world today. You may be a Communist or a believer in democracy and freedom.

No matter who you are, and no matter what your ideological and political beliefs, personal and social habits happen to be. You must still know this man.

Encyclopedia Britannica confirms: “…a mass of detail in the early sources shows that he was an honest and upright man who had gained the respect and loyalty of others who were likewise honest and upright men.” (Vol: 12)

Bernard Shaw said about him: “He must be called the Savior of Humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much-needed peace and happiness”. (The Genuine Islam, Singapore, Vol. 1, No. 8, 1936)

He was by far the most remarkable man that ever set foot on this earth. He preached a religion, founded a State, built a nation, laid down a moral code, initiated numerous social and political reforms, established a powerful and dynamic society to practice and represent his teachings and completely revolutionized the worlds of human thought and behavior for all times to come. His name is Muhammad .

Born in Arabia in the year 570 CE, he started his mission of preaching the religion of Truth, Islam (submission to One God) at the age of forty and departed from this world when he was sixty-three.

During this short period of 23 years of his prophethood, he changed the entire Arabian peninsula from paganism and idolatry to the worship of One God; from tribal quarrels and wars to national solidarity and cohesion; from drunkenness and wickedness to sobriety and piety; from lawlessness and anarchy to disciplined living; from utter bankruptcy to the highest standards of moral excellence. Human history has never known such a complete transformation of people or a place before or since – and imagine all these unbelievable wonders took place in just over two decades.

La Martine, the renowned historian, speaking on The Essentials or Human Greatness, said: “If greatness of purpose, smallness of means and astounding results are the three criteria of human genius, who could dare to compare any great man in modern history with Muhammad? The most famous men created arms, laws and empires only. They founded, if anything at all, no more than material powers which often crumbled away before their eyes. This man moved not only armies, legislations, empires, peoples and dynasties, but millions of men in one-third of the (then) inhabited world; and more than that, he moved the altars, the gods, the religions, the ideas, the beliefs and souls … his forbearance in victory, his ambition, which was entirely devoted to one idea and in no manner striving for an empire; his endless prayers, his mystic conversations with God, his death and his triumph after death — all these attest not to an impostor, but to a firm conviction which gave him the power to restore a dogma. This dogma was twofold, the unity of God and the immateriality of God; the former telling what God is, and the latter telling what God is not; the one overthrowing false gods with the sword, the other starting an idea with the words.

Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational dogmas, of a cult without images, the founder of twenty terrestrial empires and of one spiritual empire that is Muhammad. As regards all the standards by which human greatness may be measured, we may well ask, is there any man greater than he?” (La Martine, Historic de la Turquie, Paris, 1854, Vol. II, pp. 276-277)

The world has had its share of great personalities. However, these were one-sided figures who distinguished themselves in one or two fields, such as religious thought or military leadership. The lives and teachings of these great personalities of the world are shrouded in the mist of time. There is so much speculation about the time and place of their birth, the mode and style of their life, the nature and detail of their teachings and the degree and measure of their success or failure that it is impossible for humanity to reconstruct accurately the lives and teachings of these men.

Not so this man. Muhammad, , accomplished so much in such diverse fields of human thought and behavior in the fullest blaze of human history. Every detail of his private life and public utterances has been accurately documented and faithfully preserved to our day. The authenticity of the records so preserved is vouched for not only by the faithful followers, but also by his prejudiced critics.

Muhammad, , was a religious teacher, a social reformer, a moral guide, an administrative colossus, a faithful friend, a wonderful companion, a devoted husband, a loving father – all in one. No other man in history ever excelled or equaled him in any of these different aspects of life – but it was only for the selfless personality of Muhammad, , to achieve such incredible perfection.

Mahatma Gandhi, speaking on the character of Muhammad, , says in Young India;

“I wanted to know the best of one who holds today undisputed sway over the hearts of millions of mankind… I became more than convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet, the scrupulous regard for his pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These and not the sword carried everything before them and surmounted every obstacle.

When I closed the 2nd volume (of the Prophet’s biography), I was sorry there was not more for me to read of the great life”.

Thomas Carlyle, in his Heroes and Hero-Worship, was simply amazed as to: “How one man single handedly, could weld warring tribes and wandering Bedouins into a most powerful and civilized nation.”

Diwan Chand Sharma wrote: “Muhammad was the soul of kindness, and his influence was felt and never forgotten by those around him.” (D. C. Sharma, ‘The Prophets of the East’, Calcutta, 1935, pp. 12).

Speaking on the aspect of equality before God in Islam, the famous poetess of India, Sarojini Naidu says:

“It was the first religion that preached and practiced democracy; for, in the mosque, when the call for prayer is sounded and worshippers are gathered together, the democracy of Islam is embodied five times a day when the peasant and king kneel side by side and proclaim: God Alone is Great.

I have been struck over again by this indivisible unity of Islam that makes man instinctively a brother.” (S. Naidu, Ideals of Islam, vide Speeches & Writings, Madras, 1918, P. 169).

The world has not hesitated to raise to divinity, individuals whose lives and missions have been lost in legend. Historically, none of these legends achieved even a fraction of what Muhammad, , accomplished. And all his striving was for the sole purpose of uniting humanity for the worship of One God on the codes of moral excellence. Muhammad, , or his followers never at any time claimed that he was a Son of God or God-incarnate – but he always was and is even today considered as only a Messenger chosen by God.

Michael H. Hart in his recently published book on ratings of men who contributed towards the benefit and upliftment of man writes: “My choice of Muhammad to lead the list of the world’s most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular levels”. (M.H. Hart, ‘The 100: A ranking of the most influential persons in History’, New York, 1978 pp.33).

Today after a lapse of fourteen centuries, the life and teachings of Muhammad, , have survived without the slightest loss, alteration or interpolation. They offer the same undying hope for treating humankind’s many ills, which they did when he was alive. This is not a claim of the followers of Muhammad, , but also the inescapable conclusion forced upon by a critical and unbiased history.

The least you could know as a thinking and concerned human being is to stop for a moment and ask yourself: Could these statements sounding so extraordinary and revolutionary be really true? And supposing they really are true and you did not know this man Muhammad, , or hear about him, isn’t it time you respond to this tremendous challenge and put in some effort to know him?

It will cost you nothing but it may prove to be the beginning of a completely new era in your life.

We invite you to make a discovery of this wonderful man, Muhammad, , the like of whom never walked on the face of this earth.

please also check out https://ahlalhadeeth.wordpress.com/prophet-muhammad-saws

Mar 27 2009

Biography of Shaykh ‘Abdul-‘Azeez Ibn ‘Abdillaah Ibn Baaz

by Shaykh Muhammad Salih al-Munajjid

Praise be to Allaah, the Ever-Living, Who does not die, although mankind and jinn die, and peace and blessings be upon the Messenger of Allaah, concerning whom Allaah said (interpretation of the meaning):
“Verily, you [O Muhammad] will die, and verily, they (too) will die.” [al-Zumar 39:30]
Praise be to Allaah, Who is the only One Whom we praise, even when adversity strikes. He determines the length of people’s lifetimes, and has decreed all things. Everything with Him is in due proportion, All-Knower of the unseen and the seen, the Most Great, the Most High. Whatsoever is on earth will perish, and the Face of our Lord, full of Majesty and Honour, will abide forever.

The honour of the scholars is great indeed. Their Lord has made them witnesses to the greatest of truths and has mentioned their testimony alongside His own and that of His angels. Allaah says (interpretation of the meaning):
“Allaah bears witness that Laa ilaaha illa huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice. Laa ilaaha illa huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise.” [Aal ‘Imraan 3:18]

Allaah has raised their status in this world and the next, as He says (interpretation of the meaning):
“… Allaah wll exalt in status those of you who believe and those who have been granted knowledge…” [al-Mujaadilah 58:11]
They are the heirs of the Prophets, who have assumed their role in conveying the Message and calling people to Islam. They are the people of abundant good fortune, as the Prophet (peace and blessings of Allaah be upon him) said:
“The scholars are the heirs of the Prophets, for the Prophets do not leave behind any dinars or dirhams (i.e., wealth), but they leave behind knowledge. Whoever receives this knowledge receives abundant good fortune.” (Reported by al-Tirmidhi, 2606).

Allaah wills good for the scholars, as the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever Allaah wishes good for, He enables him to understand the religion properly.” (Reported by al-Bukhaari, 69).

They are the people who understand the words of Allaah, may He be glorified and exalted, as He says (interpretation of the meaning):
“And these similitudes We put forward for mankind, but none will understand them except those who have knowledge…” [al-‘Ankaboot 29:43]

They are the people who truly fear Allaah, as He tells us (interpretation of the meaning):
“... It is only those who have knowledge among His slaves that fear Allaah…” [Faatir 35:28]

They are the most knowledgeable of people about evil and what leads to it, so they warn people of it. Allaah says (interpretation of the meaning):
“… Those who have been given the knowledge (about the Torment of Allaah for the disbelievers) will say: ‘Verily! Disgrace this Day and misery are upon the disbelievers.'”[al-Nahl 16:27]

“But those who had been given (religious) knowledge said: ‘Woe to you! The Reward of Allaah (in the Hereafter) is bteer for those who believe and do righteous good deeds, and this none shall attain except those who are patient (in following the truth).” [al-Qasas 28:80]

The salvation of people is connected to the presence of scholars; if the scholars are taken away then the people are doomed. ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say,

‘Allaah does not take knowledge away by taking it away from people’s (hearts); He takes knowledge away by taking away the scholars (i.e., when scholars die), and when there is not one scholar left, the people will turn to ignorant leaders who, when they are consulted, will give fatwas without knowledge. They are misguided and they misguide others.'” (Reported by al-Bukhaari, 98).

The phrase “by taking it [knowledge] away from people’s (hearts)” implies wiping it from their hearts. During his Farewell Pilgrimage, the Prophet (peace and blessings of Allaah be upon him) said: “Learn before knowledge is taken away or lifted up.” A Bedouin said, “How will it be lifted up?” He said, “Knowledge disappears when its bearers disappear” three times. The Prophet (peace and blessings of Allaah be upon him) said, “Allaah will not take away knowledge after it has been given to you.” According to another report, he said, “Knowledge will not be taken from the people” or “from the hearts of the people.” A Bedouin asked him, “O Prophet of Allaah, how will knowledge be taken up from among us when we have Masaahif (copies of the Qur’aan) among us and we have learned what is in the Qur’aan and have taught it to our children and womenfolk and servants?” The Prophet (peace and blessings of Allaah be upon him) looked up at him angrily and said, “These Jews and Christians have the scripture among them and they don’t adhere to a single letter of what their Prophets brought them!” There are other corroborating reports that verify these additions to the hadeeth. It was reported that Abu al-Samah said:

“There will come a time when a man will fatten his mount in preparation for travel, and will travel through different countries asking for someone to give him knowledge of the Sunnah that he could follow, and he will not be able to find anyone to give him a fatwa except with uncertainty, and this has indeed happened.” (Adapted and summarized from Fath al-Baari).

‘Umar ibn ‘Abd al-‘Azeez wrote to Abu Bakr ibn Hazm to find out what was there of the hadeeth of the Messenger of Allaah (peace and blessings of Allaah be upon him). He wrote,

“Find out what there is and write it down, for I am worried that knowledge will disappear when the scholars pass away… spread knowledge and sit down to teach the one who does not know, for knowledge does not disappear unless it is kept secret.” (Saheeh al-Bukhaari, Kitaab al-‘Ilm, Baab Kayfa yuqbad al-‘ilm).

Imaam Ahmad (may Allaah have mercy on him) said:
“People need knowledge more than they need food and drink, because they need food and drink two or three times a day, but they need knowledge all the time.” Thus the loss of scholars is a great calamity, “because the death of the entire tribe is less serious than the death of one scholar.” (Majma’ al-Zawaa’id, 1/201).

Today, Thursday 27 Muharram 1420 (May 13, 1999), Islam and its people have been grieved by the death of the great scholar, father and capable teacher, Shaykh ‘Abd al-‘Azeez ibn Baaz, and the end of a blessed life lasting eighty-nine years, one month and fifteen days, a life filled with obedience to Allaah and service to Islam and the Muslims.

Shaykh Ibn Baaz, may Allaah have mercy on him, was born in 1330 AH and grew up in a good family. He memorized the entire Qur’aan before the age of puberty and studied with the scholars in his homeland before travelling to seek knowledge in other countries. He lost his eyesight completely at the age of 19, because of illness. Allaah knows best, but I think that he is one of the people referred to in the hadeeth of the Prophet (peace and blessings of Allaah be upon him):
Allaah says, ‘If I take away a person’s two beloved (eyes), and he bears it with patience and the hope of reward, he will have no less a reward than Paradise.'” (Reported by al-Tirmidhi, 2325. He said, this is a saheeh hasan hadeeth).

He was as strong as he could be when it came to issues of Islam. When one of the oppressive rulers said that there were myths in the Qur’aan, such as the People of the Cave and the staff of Moosa, Shaykh Ibn Baaz wrote to him explaining that this statement was tantamount to apostasy and unbelief. When the ruler’s secretary wrote to tell him that this is not what was intended, and that the man retracted what he had said, Shaykh Ibn Baaz wrote to him to tell him that if he was sincere, he should announce his repentance publicly just as he had announced his kufr openly. The Shaykh also denounced those who rejected the Sunnah, and the followers of falsehood and bid’ah, by refuting all their claims. He wrote warnings against observing innovated and unIslamic celebrations, such as celebrations of the Prophet’s birthday, the anniversary of the Isra’, the middle of Sha’baan, and other innovations that were not commemorated by the Prophet (peace and blessings of Allaah be upon him) or his Companions.

He was a true leader, the Imaam of Ahl al-Sunnah wa’l-Jamaa’ah and the Renewer (Mujaddid) of the Religion in this age. How many Sunnahs did Allaah revive through him, and how many bid’ahs were done away with! How many people were stirred up from their state of negligence and guided away from error! He was one of the leaders of the pious referred to in the aayah (interpretation of the meaning):

” ‘… make us leaders for al-muttaqoon (the pious).'” [al-Furqaan 25:74]

He used to strive against evil, and how many evil things were done away with and how many bid’ahs put a stop to because of his efforts. He was known for this from an early age, may Allaah have mercy on him. His own Shaykh, Muhammad ibn Ibraaheem (may Allaah have mercy on him) praised him for his critical approach and exposing the falsehood of Arab nationalism (Fataawa Ibn Ibraaheem, 13/148), and wrote in support of his denunciation of the bid’ah of collective takbeer (ibid., 3/127). He himself wrote to his shaykh explaining the dangers of magazines such as al-Musaawar, Rose el-Youssef and Aakhir Saa’ah, which were widespread at that time (ibid., 13/119). The things that he denounced and wrote against are innumerable, and one cannot count how many letters and messages he wrote calling upon the followers of falsehood to discuss matters and provide evidence. I think in this regard he was acting in accordance with the words of Allaah (interpretation of the meaning):

“Why do not the rabbis and the religious learned men forbid them from uttering sinful words and from eating illegal things. Evil indeed is that which they have been performing.” [al-Maa’idah 5:63]

He used to advise people and warn them against taking haraam employment and evil earnings.

He watched the signs of evil and issued warnings about them with no delay, such as satellite dishes and journeys abroad, and the harmful effects of music and movies on the youth of Islam. He wrote about the dangers of wanton display, unveiling and free mixing, out of a sense of jealousy and honour for the sake of Allaah and concern for the honour of the believing women. This and other writings showed his awareness of the ummah’s issues and his concern for the people’s wellbeing.

He was an imaam and mujtahid who, with the knowledge, understanding and insight that Allaah bestowed on him, gave fatwas on matters of major import and difficult, thorny issues. He was also the head of the Islamic Fiqh Council (Majma’ al-Fiqh al-Islami) which issues fatwas concerning serious contemporary matters. His fataawa on divorce are indicative of his depth of understanding and ability in making ijtihaad. His fatwas were based on compassion and understanding, and this was a great blessing to many people, male and female alike.

He was a mujaddid who combined knowledge of fiqh with knowledge of hadeeth. He knew about hadeeth and their degrees of soundness. He had memorized many volumes of ahaadeeth; he knew all about their narrators and the correct pronunciation of their names. Texts would be proofread and corrected with his help, even though he was blind. He was an ocean of knowledge, conversant with the opinions of different scholars and never at odds with any of them. One could hardly find any odd or strange fatwa from him. He took the middle path between two sides, those who focus on hadeeth and do not pay due attention to fiqh or the opinions of the scholars, and those who focus on fiqh and the opinions of the fuqaha’, and do not pay due attention to the hadeeth. He used to combine the advantages of both fields of knowledge, fiqh and hadeeth. He was the leader whose opinion was decisive; all disputing parties would accept his opinion. Scholars might engage in a discussion in his presence, but when he spoke, that would be the end of the dispute – they would accept and follow his opinion. They gave him two votes where other members of the Fatwa Committee (Lajnat al-Fatwa) had only one. With regard to the ordinary people, many of them would accept only Shaykh Ibn Baaz’s fatwa. If there were varying scholarly opinions on an issue. An ordinary man might say, “That is enough, give me a break! What does Ibn Baaz say?” One of the greatest blessings brought about through him is that the scholars and common people alike would accept him as a leader. This is a distinction which may not apply to anyone else in our time.

We are not claiming that the Shaykh was more knowledgeable than al-Shaafa’i or Ahmad or Ibn Taymiyah. Far from it! But his importance in our own time is no less than their importance in their own times; indeed, it may be greater, for the people’s need for him was greater, because of the paucity of scholars in this time as compared to earlier times.

He used to come down to the level of ordinary people to help them understand things; he did not address them in a highbrow manner. Very often he would speak to them in the colloquial so that they would understand him. He was like a mujaddid in the sphere of fatwas. His fatwas were based on making links between his ruling and the Qur’aan and Sunnah, and he might mention in his fatwas the opinions of some scholars. Many of the fatwas of scholars who came before him were distinguished by the fact that they were merely narrating comments from books of fiqh produced by the various madhhabs, but the fatwas of Ibn Baaz were based directly on the Qur’aan and Sunnah.

He loved to benefit people all the time, and he used to use every opportunity that arose to do this. For example, he would sit in the mosque and wait for the prayer, and sometimes he would listen to the person next to him reading Qur’aan. If he came to a difficult word, he would say to the reader, “Do you know what this word means?” then he would explain the meaning to him. I sat beside him a number of times in his house, and if he received a telephone call, when the conversation ended he would turn to me and say, “This person asked us such and such a question, and such and such was our answer.” If a question was particularly entertaining, he would tell us about it to put us at ease and be friendly.

He was extremely humble. One sign of his humility was that he would not often add comments of his own in his lessons; the words of the authors of the books were usually enough. It was as if this were a lesson for him, or a revision or reminder for his own benefit. His commentary on Fath al-Baari is very light – he only commented where he felt that it was absolutely necessary. He often used to mention his shaykhs and pray for mercy for them.

He used to write on his books, “By the one who is in need of the Mercy of his Lord, ‘Abd al-‘Azeez ibn Baaz, may Allaah forgive him.” Another sign of his humility was that he would get up and walk over to the women standing by his door, to try and help them by giving them money or answering their questions, etc. On one occasion, he interrupted a debate with some great scholars to answer a woman who was on the phone. When some of them passed a comment, he said, “She needs help.”

If he received an invitation from a janitor or guard in the Islamic University, at the time when he was the Dean of the University, he would accept. Even though he was so busy, he would be very keen to accept invitations to wedding parties, because the Sunnah urges us to accept such invitations.

A further sign of his humility was that he would sit on the floor to eat, and would dress simply. He wore a loose, colourless thobe that came down no further than mid-calf, and an inexpensive cloak (abayah). His clothes, shoes and cane indicated that he was an ascetic with no interest in the luxuries of this world.

He would spend his salary and even borrow money to help people in need. Once a letter came from the Philippines to His Eminence the Shaykh, may Allaah have mercy on him. It was a letter from a woman who said, “My husband was a Muslim. The Christians took him away and threw him into a well, and I have become a widow and my children orphans. I have no one apart from Allaah, may He be glorified and exalted. I said to myself, who can I write to in this world, who can help me after Allaah? There is no one but Shaykh ‘Abd al-‘Azeez ibn Baaz, so I hope that you will help me.” The Shaykh, may Allaah have mercy on him, wrote to the relevant authorities asking them to help her, and they replied that there was no clause that allowed for aid to a woman whose husband had been thrown into a well, and the financial resources were limited. So the Shaykh said to his scribe, “Write a letter for me to the trustee of the fund: ‘With greetings, deduct ten thousand riyals from my salary and send it to this woman.'”

He was very pious and trustworthy. He could be trusted with millions given in charity and zakaah by Muslims, which he would strive to dispense of in the appropriate ways. It is no exaggeration to say that what was spent through him was more than a thousand million. He used to take care of his students. When he taught in al-Kharj, he asked for accommodation and stipends for them. He would hold classes and halaqahs for them after Fajr, after Zuhr, after ‘Asr and between Maghrib and ‘Isha’. Some of his students who used to read Tafseer Ibn Katheer to him between Maghrib and ‘Isha’ mentioned that often he would be so moved by what was read that he would weep, and sometimes he would weep for so long that the lesson was prolonged, without him realizing it. As soon as he realized, he would end the lesson and they would pray ‘Isha’. He would engage in discussion with his students, especially in matters of inheritance. He would check on their circumstances and try to help them, and he would go with them on trips outside the city. He never forgot to pay attention to their need for physical exercise, such as running and having races, as was related in the Sunnah, in the hadeeth of ‘Aa’ishah and Salamah ibn al-Akwa’.

When the town of al-Dalam was overwhelmed by floods in 1360 AH, he went out to encourage its people to build barriers. He brought dates and coffee from his own house to serve to the people at the places where they were working. When a swarm of locusts hit the town, the Shaykh went out with the people to kill the insects with palm leaves. He was keen on managing Awqaaf (endowment funds) and establishing schools. When he was appointed to the administration of the Islamic University of Madeenah in 1381 AH and thereafter, he used to check on the classrooms and students. He took care of those who had come from other countries, providing them with books and teaching them Arabic. He used to borrow from the University’s funds – to be deducted from his salary – to help poor students. One day he found himself in debt to the University, owing 400 riyals from his next month’s salary, so he borrowed from some of the shaykhs to give money to poor people. When he was appointed as the head of the Bureau for Academic Research and Fatwas (Idarat al-Buhooth al-‘Ilmiyyah wa’l-Ifta) in 1395 AH, and left Madeenah for Riyaadh, he delivered a speech which moved his colleagues and students to tears. [poetry omitted]

There are very few people who can be appointed to positions of high rank without altering and becoming arrogant oppressors. He was a skillful administrator who was appointed to the administration of the Islamic University in Madeenah, the Bureau for Academic Research and Fatwas and the Organization of Major Scholars (Hay’at Kibaar al-‘Ulama’). He was a man who was well organized with regard to his time, work, lessons, food and meetings. He would pay due attention to all matters and all people.

He was behind many charitable projects such as building mosques and institutions for the memorization of Qur’aan, Islamic centres and Sharee’ah institutes. One of his greatest achievements was his effort to establish departments for religious affairs in all government departments and offices, to organize lectures and channel questions and requests for fatwas. Because of this, so much good was done, the true extent of which is known only to Allaah. We ask Allaah to make his good deeds weigh heavily in the Balance because of this.

He had a remarkable ability to distinguish voices even when there were many people around. He could recognize a speaker even if he had not heard his voice for years. He would remember details about people and would ask them about their circumstances and the state of affairs in their homelands and among their relatives, even though they were so many.

He used to remember Allaah very often, even when eating and between mouthfuls. He often used to say “Laa hawla wa laa quwwata illa Billaah (there is no strength and no power except with Allaah),” and he would send blessings on the Prophet (peace and blessings of Allaah be upon him) very frequently. If someone spoke nonsense in his presence, he would tell him, “Sabbih, sabbih! (Glorify Allaah i.e., say Subhaan Allaah)”. He would often remain silent, deep in thought, and when he listened to someone, he would incline his head and listen intently. He had remarkable powers of discernment and could distinguish those who were telling the truth from those who were lying. He also made good choices when selecting people to do various jobs.

He would be very cautious when issuing fatwas. Often he would say things like, “We need to think about it” or “It needs some thought. I will write to the Committee for Issuing Fatwas so that we can discuss the matter with our brothers.” He told me this many times throughout twenty years when I asked him hundreds of questions. When holding a lesson in the courtyard of the Masjid al-Haraam in Makkah which was filled with people, he would never feel too shy to say, “The matter is not clear in my mind.”

He was filled with fear of Allaah; he would weep readily and be strongly moved, so much so that he would stop a lesson when he was overcome with emotion. Allaah says (interpretation of the meaning):
“... It is only those who have knowledge among His slaves that fear Allaah…” [Faatir 35:28]

He used to weep when discussing the story of Ka’b ibn Maalik, and the slander against ‘Aa’ishah (al-ifk), and the bay’ah (oath of allegiance) of the Ansaar, and the Bedouin whose riding-beast broke his neck, so although he had done little, he was given a great reward.

He used to worship Allaah continually and strive to obey his Lord. One of those who accompanied him from al-Taa’if to Riyaadh overland said: when it was the middle of the night, about 2 a.m., the Shaykh said to his companions, “It seems that we are tired. Let us break our journey and sleep.” So we stopped, and barely had our feet touched the ground but we fell asleep. The good ones amongst us prayed one rak’ah or three rak’ahs before sleeping. The Shaykh also started to pray, and when the people with him woke up before Fajr they saw him still praying.

I think – and Allaah knows best – that he was one of the three on whom Allaah will smile, as the Prophet (peace and blessings of Allaah be upon him) mentioned in his hadeeth:
“A man who meets the enemy on the battlefield and faces them bravely until he is killed or he opens the way for his companions; people who are on a journey and have travelled for a good part of the night, until they long to touch the ground (i.e., stop and rest), so they stop, and one of them moves a short distance away from them and starts praying until he wakes them up at the time when they have to resume their journey; and a man who has a neighbour who disturbs him but he bears it patiently until they are separated either by death or by one of them moving away.” (Reported by Imaam Ahmad in al-Musnad, 20377; Saheeh al-Jaami’, 3074)

Allah blessed him with acceptance throughout the world. One of those who are involved in da’wah said that he went on a trip to one of the nations in central Africa. “We met an elderly woman who asked, ‘Where are you from?’ We told her through the interpreter that we were from Saudi, and she said, ‘Convey my salaams to Shaykh Ibn Baaz.'” Some of the poor people from Nepal who came to look for work in Saudi asked some contractors about Shaykh Ibn Baaz.

He was a great teacher who paid attention to priorities when teaching people, in accordance with the saying that people should be taught about the minor issues before the major issues.

He would stop answering questions when it was time to respond to the muezzin. If he omitted or forget something, he would put it right. He never omitted to make dhikr after salaah, despite the fact that there were so many people around him asking questions and making requests. He would interrupt his conversation to recite the dhikr for leaving the mosque.

He was always fair to his two wives, and would pray Sunnat al-Maghrib in the house of the wife in whose house he was spending the night. The number of times he interceded on behalf of others is uncountable. He paid the “zakaah” for his high standing, just as he paid the “zakaah” for his knowledge, in accordance with the words of the Prophet (peace and blessings of Allaah be upon him), “Intercede, and you will be rewarded.” He interceded for old and young and workers. How many students were accepted in universities, how many poor people were given charity and how many workers were able to bring their wives to the Kingdom because of his intercession.

He used to strive to reconcile between husbands and wives, and between any people who were engaged in a dispute.

He was very patient, tolerant and easy-going. One day when he was a qaadi (judge) in al-Dalam, a man came in swearing and insulted the Shaykh with obscene words, but the Shaykh kept quiet and did not respond. Then Shaykh ‘Abd al-‘Azeez travelled to go to Hajj, and that man died. When they brought him out for the funeral prayer, the imaam of the mosque refused to pray for him. He knew about the incident that had taken place, and said, “I will not pray for someone who insulted a scholar. You go ahead and pray for him.” When the Shaykh came back from Hajj and was told that the man had died and about what had happened, he prayed for mercy for him and rebuked the imaam. He asked them to take him to the man’s grave, where he offered the prayer for him and made du’aa’ for him. A few days before he died, I said to him, “O Shaykh, I want to ask you to forgive me, because there must be some mistake I have made or shortcomings in my behaviour towards you, or I must have misunderstood something you have said, or conveyed something from you inaccurately.” He said, “I forgive, I forgive, may Allaah forgive you.” He was very generous in giving. I have seen him give his abayah to someone who asked for it. He would never eat alone. He always had lots of guests and he would not eat unless there were others at his table with him. When he fell sick he said to us one time when the food was ready, “Please go ahead and eat, and excuse me.”

Allaah blessed him with a sharp mind, and he was not afflicted with senility. Even the slight forgetfulness that came to him with old age did not affect his ability to issue fatwas or to call evidence to mind and focus on things and understand them, even though he had entered his ninetieth year. A few days before he died, I asked him about a woman who had died before fulfilling her obligation to do sa’ee (running between al-Safa’ and al-Marwah as part of Hajj or ‘Umrah) – should her son do this on her behalf? He said, “You cannot do anything about death, it is inevitable. Her son can do sa’ee on her behalf, just as he can do Hajj on her behalf.” Then he added a qualifier: “But he has to be in a state of ritual ihraam when he does sa’ee on her behalf.” I said, “So he should enter ihraam for ‘umrah and do tawaaf and sa’ee, and before he cuts his hair he should do sa’ee on behalf of his mother?” He said, “Or before he does his own ‘umrah after he has entered ihraam.” This precision of thought stayed with him until the very end of his life.

He worked until his last breath, and his lessons continued until he fell sick. His lesson after Fajr on Thursday lasted for more than three hours.

He worked for fifty-eight years and never even took one holiday. He never slept for more than four or five hours in a day. He was entitled to retire with a full salary twenty years ago, but he continued to serve Islam and to strive in support of the religion. After he fell sick, whenever the pain got too much for him, once he recovered, he would say to the scribes and assistants around him, “Carry on and read to me what you have.” So they would read the letters, messages, issues of divorce and objectionable things, and pleas for intercession, etc., that would help the country and the people.

Last night, Wednesday night, he was sitting with his family and children until twelve o’clock, when he went to bed. At 2 a.m. his pain got worse, and his soul departed to meet its Maker at Fajr (dawn) on Thursday 27 Muharram 1420 AH, in the city of al-Taa’if, in the Western area of the Kingdom of Saudi Arabia.

The Shaykh, may Allaah have mercy on him, had started to suffer from pain and infection in the oesophagus when fasting last Ramadaan. He had been to the hospital numerous times, but he never moaned or complained. When the pain was very bad, it could only be seen from a change in his face, and all he would do was put his hand on his chest where it hurt. His death is a great calamity, and the people of Tawheed have been stricken with the painful and grievous news, but all we can do is to accept with patience the will and decree of Allaah, and say only that which pleases our Lord:
Innaa Lillaahi wa innaa ilayhi raaji’oon. Allaahumma ajurnaa fi museebatinaa wakhluf lanaa khayran minhaa (To Allaah we belong and unto Him is our return. O Allaah, recompense us for our affliction and replace it for us with something better).

He will be missed by elderly women, who will weep much for him. Many women fell ill when they heard the news. He will be missed by his neighbours, who would be woken for Fajr every day by the sound of his cane banging on their doors as he left to go and pray, to let them know it was time for prayer. He will be missed in the corners of the mosques, in the mihrabs and minbars. He will be missed by the land over which he walked to and from his prayers and lessons, but it will give testimony in his favour, in sha Allaah, when the earth will speak of all things, good and evil, that were done on it.
“That Day it [the earth] will declare its information (about all that happened on it of good or evil), because your Lord has inspired it.” [al-Zalzalah 99:4-5 – interpretation of the meaning].

Two kinds of enemies of Allaah will rejoice at the news of his death: the hypocrites who want to remove Islam from people’s lives, and the confused followers of bid’ah and desires.

He was a thorn in the sides of the munaafiqeen. His fatwas foiled their evil designs and by means of him Allaah warded off many evils. They were very irrated with him and hoped for his death, and some of them even used to say, “Women will be able to do such and such when the Shaykh dies, and we will have a break from his strict fatwas.” The Shaykh has died and they are still without hope. May Allaah never make them able to achieve what they want!

And now what…?

Our loss is great and our grief is overwhelming, but we may find consolation in the following:

Firstly: the death of the Prophet (peace and blessings of Allaah be upon him). ‘Aa’ishah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) opened a door of his house or pulled back a curtain, and saw the people praying behind Abu Bakr. He gave thanks to Allaah because he saw that they were fine, hoping that Allaah would compensate them for their loss of him with something like what he could see. He said, ‘O people, when any one of the people or of the believers is stricken with a calamity, let him console himself with the thought that this calamity [i.e., the death of the Prophet (peace and blessings of Allaah be upon him)] is greater than whatever he is going through. After my death, no member of my ummah will ever be stricken with a calamity greater than the loss of me.” (Reported by Ibn Maajah, 1588; Saheeh al-Jaami’, 7879).

Secondly: we know that Islam does not depend on any one person. Allaah is Merciful and He will provide for this ummah someone who will guide it and lead it in the way of knowledge, justice and the legacy of the Prophet (peace and blessings of Allaah be upon him).

Thirdly: the students of the Shaykh, the scholars and seekers of knowledge whom he has left behind.

Fourthly: his “immortal children”, i.e., his books, fatwas, theses and recorded lectures. The knowledge left behind by the scholar is his “immortal child”.

Fifthly: the dreams that have been seen about him, which are a good sign about him and are one of the parts of Prophethood, as the Prophet (peace and blessings of Allaah be upon him) said. Just now I was told about a woman who dreamt, on the night that the Shaykh died, that she saw a light being taken from earth and raised up to heaven. When she woke on the morning ,she heard that the Shaykh had died.

We should not forget our duties towards the Shaykh now, which are: to ask for Allaah’s mercy for him, to make du’aa’ for him, to disseminate his works, to spread news of his virtues and character, and to follow his methodology, which was derived from the Qur’aan and Sunnah.

O Allaah, forgive ‘Abd al-‘Azeez ibn Baaz, have mercy on him, make his grave wide and fill it with light. Raise his status among the guided and above many of Your creation on the Day of Judgement. Forgive us and him, O Lord of the Worlds. Admit him to a place of honour on the Day of Resurrection. O Allaah, compensate the Muslims with good, for You are the All-Hearing Who answers prayers and You are Ever Near.

Written at noon on Thursday 27 Muharram 1420

Mar 27 2009

Blind Following one of The Four Madhabs

Imaam Abu Haneefah

He said: “It is not permissible for anyone to follow what we say if they do not know where we got it from.”

According to another report he said: “It is haraam for the one who does not know my evidence to issue a fatwa based on my words.”

and he said: “woe be to you Ya’qoob. Do not write down everything you hear from me, for surely I may hold an opinion today and leave it tomorrow, hold another tomorrow and leave it the day after”

And he said: “If I say something that goes against the Book of Allaah or the report of the Messenger (صلى الله عليه وسلم), then ignore what I say.”

And he said: “”Adhere to the athaar and the way of the salaf and beware of newly invented matters, for all of it is an innovation.”

He also said: “if a hadeeth is found to be authentic, that is my madhab”

Now, the opposers to the dawah salafiyyah, the dawah of ahl as-sunnah, claim that these statements were only for “Abu Haneefah’s students” which is an absurd saying! As what will the students do with such saying if not act according to them and teach this to their followers!?

Imaam Malik

He said: “I am only human, sometimes I make mistakes and sometimes I get things right. Look at my opinion and whatever is in accordance with the Qur’aan and Sunnah, take it, and whatever is not in accordance with the Qur’aan and Sunnah, ignore it.”

And he said: “There is no one after the Prophet (صلى الله عليه وسلم) whose words cannot be taken or left, apart from the Prophet (صلى الله عليه وسلم).”

Imaam al-Shafi’ee

He said: “There is no one who will not be unaware of some of the Sunnah of the Messenger of Allaah (صلى الله عليه وسلم). Whatever I say or whatever guidelines I establish, if there is a report from the Messenger of Allaah (صلى الله عليه وسلم) which is different to what I said, then what matters is what the Messenger of Allaah (صلى الله عليه وسلم) said, and that is my opinion.”

according to al-Haakim, Imaam Shafi’ee said: “There is no one among us who has not had a sunnah of Allaah’s messenger (صلى الله عليه وسلم) elude him or have one slip his mind; so no matter what rulings I have made or fundamental principles I have proposed, there will be in them things contrary to the rulings of Allaah’s messenger (صلى الله عليه وسلم). Therefore, the correct ruling is according to what Allaah’s messenger (صلى الله عليه وسلم) said, and that is my ruling.”

He also said: “The Muslims (of my time) were of a unanimous opinion that one who comes across an authentic sunnah of Allaah’s messenger (صلى الله عليه وسلم) is not allowed to disregard it in favour of someone else’s opinion.”

al-Haakim also collected from Imaam ash-Shafi’ee a similar statement to that of Imaam Abu Haneefah, that being “If a hadeeth is found to be saheeh, it is my madhab.”

He also said: “If I say something then compare it to the Book of Allaah and the sunnah of His messenger (صلى الله عليه وسلم) and if it agrees with them, then accept it and that which goes against them, then reject it and throw my saying against the wall!”

Imaam an-Nawawi in Tahdheeb al-Asma wa’l-Lughaat mentioned under the biography of Imaam Shafi’ee: “…then he travelled to al-‘Iraaq where he spread the knowledge of hadeeth and he established the madhab of its people – that is the madhab of the Ahl al-Hadeeth.”

Imaam Ahmad said: “Do not follow me blindly and do not follow Maalik or al-Shafi’ee or al-Awzaa’i or ath-Thawri blindly. Learn from where they learned.”

And he said: “The opinion of al-Awzaa’i and the opinion of Maalik and the opinion of Abu Haneefah are all mere conjecture and it is all the same to me. Rather evidence is to be found in the reports – i.e., in the shar’i evidence.”

Ibn Abdul-Barr stated in Jaami’Bayaan al-‘ilm that, “There are no scholars from this ummah to whom a hadeeth of the Prophet Muhammad (صلى الله عليه وسلم) was established and then they rejected it… If they had done so, their trustworthiness would have been in question, let alone them being taken as Imaams, since doing so (rejecting hadeeth) necessitates sinfulness.”

Shaykhul-Islaam Ibn Taymiyyah said: “No one has to blindly follow any particular man in all that he enjoins or forbids or recommends, apart from the Messenger of Allaah (صلى الله عليه وسلم). The Muslims should always refer their questions to the Muslim scholars, following this one sometimes and that one sometimes. If the follower decides to follow the view of an imam with regard to a particular matter which he thinks is better for his religious commitment or is more correct etc, that is permissible according to the majority of Muslim scholars, and neither Abu Haneefah, Maalik, al- Shafi’ee or Ahmad said that this was forbidden.”

Ibn al-Qayyim said: in his Qaeedah Nuniyyah:

“If you say “Allaah said, and His Messenger said”
the ignorant one will say “where is the saying of so and so?”

(adapted from the works of Shaykh Muhammad Salih al-Munajjid and also the book ‘Refutation of Zayd Shaakir’s ‘Introduction to Following a Madhab’‘)

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