Shaykh Fowzaan said:
The person who intends to rectify does not seek to publicise his brothers mistakes, nor does he speak ill of or degrade him. What is befitting is that he sits with the one who has done a mistake or he contacts him by way of present day telecommunication and speak to him privately. Perhaps the individual is unaware of his own mistake.
[Dars, Aqeedah and Dawah, Vol 1, Page 137]
Sunday 17 August 2014
Sunday 10 August 2014
This hadith is weak (da'eef)
The Messenger of Allah (sallallahu `alayhi wa sallam) said,
“Allah said: ‘Verily, from amongst My slaves is he whose faith cannot be rectified except by being inflicted with poverty, and were I to enrich him, it would surely corrupt him. Verily, from amongst My slaves is he whose faith cannot be rectified except by wealth and affluence, and were I to deprive him, it would surely corrupt him. Verily, from amongst My slaves is he whose faith cannot be rectified except by good health, and were I to make him sick, it would surely corrupt him. Verily, from amongst My slaves is he whose faith cannot be rectified except by disease and illness, and were I to make him healthy, it would surely corrupt him. Verily, from amongst My slaves is he who seeks worship by a certain act but I prevent that from him so that self-amazement does not enter his heart. Certainly, I run the affairs of My slaves by My Knowledge of what is in their hearts. Certainly, I am the All-Knower, All-Aware.‘”
هذا حديث لا يصح. اهـ.
وضعفه كذلك ابن رجب في (جامع العلوم والحكم) والألباني في (السلسلة الضعيفة).
Ibn rajab declares it weak in Jaami' Uluul wa hikam and shaykh Albani declares it weak as well.
“Allah said: ‘Verily, from amongst My slaves is he whose faith cannot be rectified except by being inflicted with poverty, and were I to enrich him, it would surely corrupt him. Verily, from amongst My slaves is he whose faith cannot be rectified except by wealth and affluence, and were I to deprive him, it would surely corrupt him. Verily, from amongst My slaves is he whose faith cannot be rectified except by good health, and were I to make him sick, it would surely corrupt him. Verily, from amongst My slaves is he whose faith cannot be rectified except by disease and illness, and were I to make him healthy, it would surely corrupt him. Verily, from amongst My slaves is he who seeks worship by a certain act but I prevent that from him so that self-amazement does not enter his heart. Certainly, I run the affairs of My slaves by My Knowledge of what is in their hearts. Certainly, I am the All-Knower, All-Aware.‘”
هذا حديث لا يصح. اهـ.
وضعفه كذلك ابن رجب في (جامع العلوم والحكم) والألباني في (السلسلة الضعيفة).
Ibn rajab declares it weak in Jaami' Uluul wa hikam and shaykh Albani declares it weak as well.
Monday 4 August 2014
The Significance of The Rainbow and The Milky Way
Bismillah wal hamdullillah was Salaatu Was Salaamu ‘Alaa Rasoolillahi
Ammaa Ba’d:
Upon the authority of Abut Tufail who said: Ibnil Kawwaa asked Ali – Radhiyallahu ‘Anhu – about the Milky Way so he replied:
“It is the ‘Sharaj’ (broad opening to the heavens) and from it Allah sent water down in abundance (i.e during the flood of Nooh)
(Collected by Imaamul Bukhaari in his Adabul Mufrad 766/589)
Shaikh Al Albaani declared its isnaad ‘Saheeh’ then commented:
“The ‘Sharaj’ of a valley is its expansive wider opening (i.e. its mouth, its broad beginning)”
Upon the authority of Ibn Abbaas – Radhiyallahu ‘Anhumaa – who said: “The rainbow is a safeguard for the inhabitants of the earth that they will not be drowned (as a form of destruction as in the time of Nooh) and the Milky Way is the door of the heavens and the splitting of the heavens will begin from it (i.e on the day of Judgement)”
(Collected by Imaamul Bukhaari in his Adabul Mufrad 767/590)
Shaikh Albaani declared its isnaad ‘Saheeh’
These narrations then establish the wisdom behind these two great aspects of the creation of Allah that people have marveled over for centuries.
Compare this to that which occurs in the bible discussing a similar affair and look how it is used to attribute deficiency to our lord the most High.
Genesis 9 Vs 8:
And God said (to Noah), “This is the sign of the covenant I am making between me and you and every living creature with you, a covenant for all generations to come: 13 I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth. 14 Whenever I bring clouds over the earth and the rainbow appears in the clouds, 15I will remember my covenant between me and you and all living creatures of every kind. Never again will the waters become a flood to destroy all life. 16 Whenever the rainbow appears in the clouds, I will see it and remember the everlasting covenant between God and all living creatures of every kind on the earth.” 17 So God said to Noah, “This is the sign of the covenant I have established between me and all life on the earth.”
Look how the passage attributes forgetfulness to Allah the Mighty and Majestic. To the extent that he needs the rainbow to remind him of the covenant he took with the creation! If anything it is a reminder to the creation and a sign to them of his mercy.
Would it not also follow that he would need some reminding to bring forth this reminder!
May Allah be far exalted above what they attribute to him!
Subhaanaka Rabbi Laa illaaha ilaa ant!
Wa Sallallahu ‘alaa Nabiyinaa Muhammad
By Abu Hakeem
Saturday 2 August 2014
IT IS NOT A PROOF THAT SO AND SO IS SALAFEE SIMPLY BECAUSE HE STUDIED WITH A SALAFEE SHAYKH
Shaykh Ahmad Baazmool (hafidhahullaah)
Be mindful: Some people use as a proof (the fact that) so and so from the students of Shaykh Ibn ‘Uthaymeen or from the students of Shaykh Ibn Baaz, that so and so (this person) is Salafee. No. This is not a distinguishing sign according to the Salafees. It is only the Minhaj, manners, and attestation.
Due to this, frequently we get the question: “A man came to us claiming that is was from the students of Shaykh Muqbil; from the students of Shaykh Rabee’; from the students of Shaykh Ibn ‘Uthaymeen.” Is this sufficient? The answer is no. Not until he is attested to. Hence, he may be, and this is something well-known, he may be from the present day opposers. Rather, perhaps some of them are Takfeeree; some of them are perhaps Takfeeree, even if he ascribes to having studied under Shaykh Ibn ‘Uthaymeen. Due to that, it is not to be used as a proof that so and so is similar to him. Clear? This is a benefit, so pay attention to it.
Due to this, when ‘Alee Al-Halabee comes to us and says: “I am from the students of Al-Albaanee.” That’s it, he is ruled to enter directly into Jannah?! He is ruled to have knowledge absolutely?! No, this does not suffice you; not until you walk and traverse upon the methodology of the Salaf upon which Al-Albaanee traversed, may Allaah have mercy upon him. If you oppose it then you are not from him, even if you clung to him from the time he began his studies up until the time he died, this would not suffice you. For the scholars free themselves from those who oppose (the truth). They free themselves from those who oppose (the truth). For this reason, this is of no benefit. So pay attention to this.
Translated by Raha ibn Donald Batts
Source:http://www.sahab.net/forums/index.php?showtopic=132461
Source:http://www.sahab.net/forums/index.php?showtopic=132461
Uthaymeen on Oaths
Shaikh ’Uthaymeen, may Allaah have mercy on him, said, “I wish that a person wouldn’t swear by Allaah frequently. If he needs to take an oath let him couple it with [a mention of] Allaah’s Will, saying, ‘By Allaah, inshaa Allaah …’ for in doing so he attains two great benefits. The first is that Allaah will facilitate for him what he took an oath for, and the second is that if he is not able to fulfil it he doesn’t have to carry out an expiation [kaffaarah].”
Fataawa Nurun-’alad-Darb, vol. 11, p. 465.
Striving against the Devil consists of two steps
Shaykh Uthaymeen, may Allah have mercy on him, said,
“Ibn al-Qayyim, may Allah have mercy on him, said, ‘Striving [Jihad] against the Devil consists of two steps: that a person strives against him to repel uncertainties and doubts, and that he strives against him to repel corrupt intentions and desires.’”
Source: Mukhtaaraat min Zaadil-Ma’aad, p. 116.
Thursday 31 July 2014
Al-Albaani: “Don’t Be Bigoted or Fanatical Towards Me.”
Shaikh Saalih as-Suhaimi, may Allaah protect him, said, “So it is not
allowed to be bigoted for personalities nor to consecrate them—men are
known by the truth, it is not the truth which is known by men.
And there is a situation that occurred which I will relate about our Shaikh, Shaikh Muhammad Naasirud-Deen al-Albaani, may Allaah have mercy on him, when I visited him just before his death by about a month and a half.
After I gave him salaam some of the brothers introduced me to him, so he said, ‘You’re introducing him to me, the disputant concerning fasting on Saturday and praying more than one Jamaa’ah [in a mosque]?’
So I said to him, ‘O Shaikh of ours! I still hold that opinion, I hold it to be permissible to repeat the congregational prayer more than one time and I still hold the legitimacy of fasting on Saturday as long as a person doesn’t single it out alone as the day to be fasted on, in opposition to you—and you are the one who taught us this, O Shaikh of ours.
So he tightened his grip on my hand, may Allaah have mercy on him, and I have never forgotten the pull of his hand at that moment, and said, ‘This is how we want the students of knowledge to be—not being bigoted towards me nor others—so may Allaah reward you with good.’
And I attended a debate between him and our Shaikh, Shaikh ’Abdul-Muhsin al-’Abbaad al-Badr where each one of them revered the other, [the debate being] about cutting off more than a fistful of the beard which was the opinion Shaikh al-Albaani held based upon the narration of ’Abdullah ibn ’Umar, so we enjoyed this debate for about two hours, with each of them, both our Shaikh, Shaikh ’Abdul-Muhsin al-’Abbaad al-Badr and our Shaikh, Shaikh Muhammad Naasirud-Deen al-Albaani, respecting each other [throughout].
And when Shaikh Muhammad Naasirud-Deen al-Albaani met our Shaikh, Shaikh Humood at-Tuwaijiri, may Allaaah have mercy on him, [prior to which] there had been strong rebuttals [between them] concerning the issue of the hijaab, when they met they honoured one another and when a question was put forth each one of them would refer it to the other.
These are the peerless scholars who left, and a huge breach was created because of their departure.”
And there is a situation that occurred which I will relate about our Shaikh, Shaikh Muhammad Naasirud-Deen al-Albaani, may Allaah have mercy on him, when I visited him just before his death by about a month and a half.
After I gave him salaam some of the brothers introduced me to him, so he said, ‘You’re introducing him to me, the disputant concerning fasting on Saturday and praying more than one Jamaa’ah [in a mosque]?’
So I said to him, ‘O Shaikh of ours! I still hold that opinion, I hold it to be permissible to repeat the congregational prayer more than one time and I still hold the legitimacy of fasting on Saturday as long as a person doesn’t single it out alone as the day to be fasted on, in opposition to you—and you are the one who taught us this, O Shaikh of ours.
So he tightened his grip on my hand, may Allaah have mercy on him, and I have never forgotten the pull of his hand at that moment, and said, ‘This is how we want the students of knowledge to be—not being bigoted towards me nor others—so may Allaah reward you with good.’
And I attended a debate between him and our Shaikh, Shaikh ’Abdul-Muhsin al-’Abbaad al-Badr where each one of them revered the other, [the debate being] about cutting off more than a fistful of the beard which was the opinion Shaikh al-Albaani held based upon the narration of ’Abdullah ibn ’Umar, so we enjoyed this debate for about two hours, with each of them, both our Shaikh, Shaikh ’Abdul-Muhsin al-’Abbaad al-Badr and our Shaikh, Shaikh Muhammad Naasirud-Deen al-Albaani, respecting each other [throughout].
And when Shaikh Muhammad Naasirud-Deen al-Albaani met our Shaikh, Shaikh Humood at-Tuwaijiri, may Allaaah have mercy on him, [prior to which] there had been strong rebuttals [between them] concerning the issue of the hijaab, when they met they honoured one another and when a question was put forth each one of them would refer it to the other.
‘These are my forefathers so bring me their likes
When, O Jarir, the places of assembly bring us together.’
When, O Jarir, the places of assembly bring us together.’
A Forgotten Sunnah: Two Units of Prayer After an Argument
As-Saheehah, vol. 4, p. 397.
http://shaikhalbaani.wordpress.com
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