Archive

Archive for the ‘Saalih bin Abdul Azeez Aali shaykh’ Category

The Principle: “Not all that is known should be said; Not all that is said should be spread.”

July 4, 2013 Leave a comment

[Conveying Knowledge with Responsibility]

 

Imaam al-Bukhari, (rahimahullah), said:

Chapter: Selecting some people to impart knowledge to, fearing that others will not understand it.”

[stated by al Bukhari in his saheeh [1/300]

 

Anas bin Maalik (radiallahu ‘anhu) relates:

Once Mu’aadh was riding along with Allaah’s Messenger sallallaahu ‘alayhi wa sallam when he said to him: ‘O Mu’aadh ibn Jabal!’ Mu’aadh replied: At your service 0 Messenger of Allaah. So he said: ‘O Mu’aadh’ To which Mu’aadh replied: At Your service 0 Messenger of Allaah, saying this three times. So the Prophet sallallaahu ‘alayhi wa sallam said: ‘There is no one who testifies that none has the right to be worshippcd except Allaah and that Muhammad is the Messenger of Allaah – truthfully from his heart – except that Allaah will forbid the Fire to him.”

Mu’aadh said:

0 Messenger of Allaah, shall I not inform the people and give them the glad tidings? So he said: ‘No! For they will then depend solely upon it.’ So Mu’aadh related this at the time of his death, fearing that he would be sinful [if be did not convey this knowledge].

[related by al Bukhari in his saheeh [#28]]
 

Shaykh Muhammad ibn Saalih al-’Uthaymeen said about the above hadeeth:

“The permissibility of restricting knowledge to some people over others, whereby if some people were to be informed of certain parts of knowledge, it would cause fitnah (trial and discord).


Ibn Mas’ood (radiallahu ‘anhu) said:

No one relates something to a people which they do not understand, except that it puts some of them into trial and discord (fitnah).

[related by Muslim in the introduction of his saheeh [1/11]

And ‘Ali (radiallaahu ‘anhu) said:

“Relate knowledge to people according to their level of understanding. Do you wish that Allaah and His Messenger should be disbelieved.” [al Bukhari [#197]]

 

Thus, information should be related to each person according to their levels of ability, comprehension and intellects.”

[al qawlul mufeed alaa kitabit tawheed [1/54]

 

 

Examples from our Salaf us-Saalih:
The following examples demonstrate the above knowledge-based principle:
[1]: Abu Hurayrah (radiallaahu ‘anhu) said:

“I have two types of knowledge which I memorised from Allaah’s Messenger sallallahu alayhi wa sallam; of which one type I have already conveyed. But if I were to convey the other, they would cut my throat.”

[Al-Bukhari #120]
Shaykh Saalih ibn ‘Abdul-’Aziz alush-Shaykh, (hafidhahullah), said:

‘He did not disclose such ahaadeeth concerning this fitnah; the hadeeth concerning the censure of Banu Umayyah, and other ahadeeth of this nature. He said the [above] saying during the rule of Mu’aawiyah (radiallahu anhu), and Mu’aawiyah had just re-unified the people after they had split-up and fought each other, the history of which is known. So why didn’t Abu Hurayrah disclose these ahaadeeth? Were they not the ahaadeeth of Allaah’s Messenger (sallallahu alayhi wa sallam)? Yes! But they were not those ahaadeeth related to Sharee’ah rulings, rather they were of another nature. So why did he not disclose them? Because he did not want to create fitnah amongst the people because of it. That is why he did not say: ‘This is a true hadeeth, and it is not permissible for us to hide knowledge.’ Since hiding the knowledge in that time in which Abu Hurayrah was speaking was necessary for him, to do, since he did not want to cause splits between the people after they had recently been re-unified in the Year of Unity (’Aamul-Jamaa’ah) – under the leadership of Mu’aawiyah (radiallaahu ‘anhu).’

[ad-dawabitush-shar’iyyah li mawqifil-muslim fil fitan (pg. 39)]

 

[2] Ibn ‘Abbas (radiallaahu ‘anhuma) said:

“I used to teach the Qur’aan to some of the Muhaajiroon, amongst whom was ‘Abdur-Rahmaan ibn ‘Awf. Whilst I was in his house in Minaa, and he was with ‘Umar lbn al-Khattaab during his last Hajj, ‘Abdur-Rahmaan came to me and said: If only you had seen the man who came to the Leader of the Believers, saying: 0 Leader of the Believers, What do you say about such and such a person who says that if ‘Umar should die, I will give the bay’ah to such and such a person, and that – by Allaah – the bay’ah to Abu Bakr was nothing but a reaction, which afterwards became established. So ‘Umar became angry and said: If Allaah wills, I will stand before the people tonight and I will warn the people against those who desire to deprive the people of their rights. However, ‘Abdur-Rahmaan said: ‘O Leader of the Believers! Do not do this. For the Hajj season gathers the ra’aa (common people) and the ghawghaa (those who incline towards mischeif and evil), and it will be those who will gather closest to you when you stand to address the people. I fear that you will rise and address the people , but some of them will spread your words and will not understand them, and some will twist your words and take them out of context. So wait until you reach al-Madeenah, the land of Hijrah and the Sunnah. where you will be amongst the people of knowledgea nd understanding and the noblest of people. So there you may have to say what you wish to say, with confidence. Since the people of knowledge will understand your words and put them their correct context.’ So ‘Umar said: By Allaah! That is what I shall do in my first address to the people of al-Madeenah – if Allaah wills…”

[al-Bukhari #6830]

Al-Haafidh lbn Hajar, (rahimahullaah), said:

“In this is a lesson that knowledge is not to be taken from other than the people of knowledge; nor to relate, except to one who has understanding; and not to relate to one who has little understanding, due to him not being able to comprehend.”

[Fathul Baree 12/188]

 

[3] ‘Amr ibn Abi Qurrah – (rahimahullaah) – said:

 

‘Hudhayfah was in al-Madaa’in and he mentioned things that Allaah’s Messenger sallallahu alayhi wa sallam used to say, whilst in a state of anger, to some people from his Companions. The people who heard these things from Hudhayfah would then go to Salmaan and mention to him what Hudhayfah had said. So Salmaan would say: ‘Hudhayfah is more knowledgeable about what he says.’ They would then return to Hudhayfah and say: ‘We mentioned your saying to Salmaan, and he neither affirmed it nor rejected it.’ So Hudhayfah came to Salmaan, who was in his vegetable farm, and said: 0 Salmaan! What prevents you from affirming what I heard from Allaah’s Messenger sallallahu alayhi wa sallam? So Salmaan said: ‘Indeed Allaah’s Messenger sallallahu alayhi wa sallam would sometimes become angry, and would say certain things in anger to his Companions. So would you not stop until you create love of certain people in the hearts of some people, and create hatred of others in the hearts of some people, to the extent that it may lead them to differing and splitting up? You know that Allaah’s Messenger sallallahu alayhi wa sallam gave a sermon, saying: ‘Any person from my Ummah who I abused or cursed in anger, then I am one of the children of Adam (i.e. human being), and I become angry, as they become angry. However, I have been sent as a mercy to the creation. So (O Allaah) make them (i.e. those abuses or curses) a blessing for them on the Day of Judgement.’ So by Allaah! Either you stop, or else I will write to ‘Umar.”

[related by Abu Dawud #4657. It was authenticated by Al-Albani in as-saheeh #1757]

 

Taken from: http://www.ahlalhdeeth.com/vbe/showthread.php?t=69

 

Advertisements

Correcting the Statements of a Scholar of the Sunnah and Not Seeking to Totally Drop Him by Shaykh Saalih bin ’Abdul’Azeez Aali Shaykh

February 12, 2013 Leave a comment

 

Shaykh Saalih bin ’Abdul’Azeez Aali Shaykh (hafidhahullah) ON CORRECTING THE STATEMENTS OF A SCHOLAR OF THE SUNNAH AND NOT SEEKING TO TOTALLY DROP HIM, EVEN IN REGARDS TO ’AQEEDAH

 

Also, if the issue is connected to beliefs, or if the issue is connected to a scholar from Ahl ul- ’Ilm, and  a  fatwa  that  was  given  in  the  matter  –  then  here  it  is  necessary  to  look  at  the implications of the matter with consideration of the Masaalih and averting the Mafaasid. For this reason, you will see that the Imams of the da’wah, (may Allah have mercy on them), from the time of Shaykh ’AbdurRahman bin ’AbdulLateef bin Hasan, one of the famous Imams, up to Shaykh Muhammad bin Ibraheem, if the matter is connected to a scholar or an Imam, or to one who is influential in the Sunnah, then they stop and stay away from getting involved in  it.

 

Shaykh Siddeeq Hasan Khan al-Qanuji  al-Hindi , who is well-known with our ’Ulama as having a status, and they hold his book ad-Deen ul-Khalis in high estimation – even though he criticised the da’wah in many instances in his book. However, they disregard that and do not escalate it in order to benefit from the principal matter which is to establish tawheed and avert shirk.

 

A second example is with: Imam Muhammad bin Isma’eel as-San’ani , who is well-known and the author of Subul us-Salam and other works. He also authored Tatheer ul-’I’tiqad and he has huge efforts in causing  people to return to the Sunnah and to stay away from censured taqleed, partisanship and innovation.  However, he slipped-up in some issues such as in the famous Qaseedah which has been ascribed to him wherein he praised the da’wah and then it was said “he retracted from that poem of his with another poem” when he stated: ‘I have retracted from the statement (of praise) that I stated about an-Najd ’ meaning Muhammad bin ’AbdulWahhab an-Najdi. This poem was seized upon by some leaders of innovation and the poem was ascribed to him and his son Ibraheem and disseminated, so even though as-San’ani  supported the da’wah he later retracted (his support for the da’wah).

 

 

Likewise, ash-Shawkani (rahimahullah),  and  his  status  is  also  famous,  yet  with  this  our ’Ulama…{sic} Ash-Shawkani  has some errant ijtihad in regards to tawassul and in regards to Allah’s Attributes and  his tafseer of some verses of the Qur’an contains some ta’weel, and he also said some things about ’Umar (radi Allahu ’anhu) which are not good, and he also said some things about Mu’awiyah (radi Allahu ’anhu) which were not good – however the ’Ulama do not mention this and Shaykh Sulayman bin Sahman (rahimahullah) authored a  book entitled Tabria’at ush- Shaykhayn al-Imamayn [The Innocence of the Two Shaykhs and Imams] meaning by  the two: Imam as-San’ani  and Imam ash-Shawkani , why? Why did he author the book? Because the foundation which those ’Ulama were based upon was the Sunnah and they did not oppose us in the foundation of belief,  tawheed or aiding the Sunnah, or oppose us in refuting innovation – rather they made ijtihad and erred in some issues, and a scholar is not to be followed in his error and it is to be left and kept quiet about while the truth is spread and his words which support it.

 

When Ibn Khuzaymah (rahimahullah) erred in regards to the issue of the Image, as is well- known wherein he negated affirming the Attribute of the Image from Allah Mighty and Majestic, the ’Ulama of the Sunnah refuted him. Ibn Taymiyyah (rahimahullah) refuted him on that in over one hundred pages.

Yet with that, the ’Ulama of the Sunnah say about Ibn Khuzaymah that “he was an Imam” and the ’Ulama of the Sunnah are not pleased with  anyone slandering Ibn Khuzaymah because he authored the book at-Tawheed which is filled with defending  Allah’s tawheed  and  affirming  Allah’s  Perfection  in  His  Names  and  Descriptions.  Adh-Dhahabi (rahimahullah) said in Siyar A’lam un-Nubala ’: “Ibn Khuzaymah erred in this issue” therefore, here then, if errors in these issues arise what should the position be?

 

The position is that:

his (the scholar’s) agreement with the with us on the foundation of the deen should be looked at along with his agreement with the Sunnah and support for tawheed  and supporting the spread of beneficial knowledge and his da’wah to guidance and the likes from general  principles. So he should be advised and possibly refuted with vehemence. However, he is not to be slandered in total. This was the manhaj of the Imams of the da’wah in these issues as is well-known.

 

And the virtuous Shaykh Saalih bin Muhammad al-Luhaydan (hafidhahullah) narrated to me when he mentioned the last Qaseedah of as-San’ani  wherein he was said to have said or wrote: “I have retracted from (the praise) that I stated about an-Najd ”, that:

I asked our  Shaykh Muhammad  bin  Ibraheem  (rahimahullah)  about it  and if  it  was (correctly) ascribed  to  him  (i.e.  as-San’ani )  or  not  and  Shaykh  Muhammad  said:  ‘It apparently appears to have been stated by him and the Masha’iykh of our Masha’iykh deem it to be accurately ascribed to him however they do not want it to be said because he supported the Sunnah and refuted innovation even though he attacked the da’wah (an- Najdiyyah,   the   da’wah   to   tawheed)   and   spoke   about   Shaykh   Muhammad   bin ’AbdulWahhab in his poem.’ Ash-Shawkani  has a poem which he sent to Imam Sa’ud wherein he forbade him from many actions such as killing, expanding the country and the likes of these things, however his status is preserved but what they erred in are not to be followed and it is forbidden to follow them in that.

This is because the Sharee’ah came with obtaining benefits and perfect them and averting harms and reducing them, this is a principle which has been agreed upon and it has a major influence, rather, it has to have a major influence in fatwa (rulings).

 

[ From  side B of the tape ‘al-Fatawa Bayna Matabiqat ash-Shar’ wa Masayarat ul-Ahwa  ’’ [Legal  Rulings: Between  Agreement with the Divinely Legislation and Following  Desires], it  can  be  heard  here  after  47:30 minutes: http://www.mahaja.com/library/lectures/lecture/1079 ]

 

Related Links:

Advice to the Youth of Ahl-us-Sunnah by Shaykh Sultan Eeid

      • The Phenomenon of Common People and Junior Students of Knowledge Issuing ‘Bayāns’ by Shaykh Ibrāheem bin ’Āmir ar-Ruhaylī

%d bloggers like this: