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[Must read] Hunting For Mistakes And The Vulture Culture – Destroying Correct Cultivation

September 8, 2013 Leave a comment

In the name of Allah, the Most Merciful, the Most Compassionate

Words from Shaykh Muhammad Nasir ud-Din al-Albani:

“Listen my brother. I sincerely advise you and other youths like you, who stand upon a type of deviation – as it seems to us, and Allah knows best – that do not waste your time in refuting each other, saying that such and such has this in him, and such and such has that in him. This is because; firstly: there is no knowledge at all in this, and secondly: this mannerism only breeds enmity and hatred in the hearts, and causes contempt and rancour to develop in the hearts. So it is upon you to seek knowledge. It is knowledge that will make clear to you the reality of the speech which is in praise of a particular person having many mistakes, and whether he is deserving of being labelled as an innovator. Yet why do we wish to delve into such issues. Indeed I advise you not to delve into such issues. The reality is that we complain about this splitting which has occurred between those who ascribe themselves to the da’wah to the Book and the sunnah – or as we say, ad-da’watus-salafiyyah, the greatest cause of this splitting, and Allah knows best, is the following of whims and desires and the evil dictates of one’s soul. It is not due to the presence of differences in thoughts and ideas. So this is my sincere advice.”

Silsilatul-Huda wan-Nur (784/1), dated the 1st of Rabi’ al Awwal 1414H (9 December 1993)

 

 

Words from Shaykh ‘Abdul-’Aziz ibn ‘Abdullah ibn Baz:

“What has become common in this age, is that many of those who ascribe themselves to knowledge and calling to good, fall into belittling many of their brothers who are well-known preachers, and speaking against the honour of the students of knowledge and the preachers. This is done sometimes secretly in their circles, sometimes on cassettes which are then circulated amongst the people, or sometimes publicly mentioned in their gatherings in the mosques. And this matter opposes the command of Allah and His Messenger from a number of angles … So I sincerely advise those brothers who have fallen into slandering and maligning the preachers, that they should repent to Allah, the Most High, for what they have written with their own hands, and what they have said with their own tongues; which may have been a cause for corrupting the hearts of some of the youths; filling their hearts with hatred and malice, and pre-occupying them away from acquiring beneficial knowledge and calling to Allah, because of being pre-occupied with qil and qal (gossiping and rumour mongering); and with speech about this person and that person; and with hunting for the mistakes of people, and burdening them with this. Likewise, I sincerely advise them that they should redress whatever they have done, and declare themselves free from the likes of these actions, through writing: or methods other than this. They should remove whatever may have entered the minds and thoughts of those who listened to them, and they should take to doing those fruitful actions that will draw them closer to Allah, and which will be of benefit to the worshippers. They should beware of being hasty in pronouncing takfir, tafsiq or tabdi upon people, without the truth being explained, and without the proofs being established. The Prophet, sallallahu ‘alayhi wa sallam, said, ‘Whosoever says to his brother: ‘O unbeliever’ then it will return to one of them.’The authenticity of this hadith has been agreed upon.”

Majmu’ Fatawa wa Maqalat Mutanawwi’ah (7/311-314), abridged.

 

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Words from Shaykh Muhammad Salih ibn al-’Uthaymin:

“It is essential for a student of knowledge to safeguard his time from being wasted. And time wasting occurs in a number of ways: Firstly, that one leaves committing to memory and revising what one has read. Secondly, that one sits with his friends and indulges in vain and idle talk which contains no benefit. Thirdly, and this is the most harmful of them upon a student of knowledge – that he has no concern except pursuing people’s statements with he said this and he said that (ma qila wa ma qala) and with what occurred and what is taking place regarding an issue that is of no concern to him. And there is no doubt that this is from a weakness of [his] Islam, since the Prophet, sallallahu ‘alayhi wa sallam, said, “Part of a person’s good Islam is to leave alone that which does not concern him.” And busying oneself with qila wa qala and excessive questioning are time-wasters. And it is, in reality, a disease which, when it comes into man – we ask Allah for well-being – it becomes his greatest concern. Due to this, he may even sometimes show enmity (‘ada) to one who does not deserve enmity, or show allegiance (wala) to one who does not deserve allegiance, because of concerning himself with these issues which pre-occupy him away from knowledge, under the pretext of ‘championing the truth’, whilst this is not the case! Rather, this is part of pre-occupying oneself with an issue that does not concern him. If, however, a report comes to you without you having pursued or sought it, then all people receive news, but they do not busy themselves with it, nor does it become their greatest concern. This is because this pre-occupies the student of knowledge, corrupts his affair and opens up for the ‘ummah the door of bigoted partisanship (hizbiyyah), which then splits the ‘ummah.”

Kitabul-’Ilm (204-205)

 

 

Words from Shaykh ‘Abdullah al-Ghunayman:

Amongst the consequences of the actions of these individuals is that they have confused the thoughts of many of the youth. Thus, as a result, some youths have strayed from the path of guidance and have begun to follow what those – who criticize others, and who have stood in the path of da’wah and blocked the path of Allah – have drawn up for them. Some of the youth, as a result of those individuals who criticize others, now sense a great gap between them and the Scholars, and now harbour great misgivings, causing them to stay away from the Scholars. Some have begun to categorize people according to what he hears from these people, saying: so and so is from the ikhwan, because he talks, visits or sits with a person from the ikhwan; or that such and such is sururi; or such and such is from the profiterors [i.e. those who wish to please everybody, even at the expense of the truth], etc. The amazing thing is that these people imagine that by doing so, they are applying the methodology of al-jarh wat-ta’dil. However, they have adopted in this action, ignorant leaders who are misguided and who misguide others. Thus, it is upon the Muslim to fear Allah regarding himself and those poor souls who are not even a quarter, or a tenth of the learned.

 

There occurs in the authentic hadith, “That Allah guides through you even a single person, is better than the choicest of camels.” [Related by al-Bukhari (2942), from Sahl ibn Sa’d, radiallahu ‘anhu]

 

Meaning that it is better for you in this world. Likewise, whosoever misguides even a single person, will bear a great burden; as Allah, the Most High, said, after mentioning the story of one of the Adam’s children killing his brother:

 

“Because of that, We ordained for the Children of Isra’îl that whosoever kills a person, not because of a life for a life; or killed a person in order to spread corruption upon the earth, it is as if he has killed the whole of mankind.” [Al-Qur’an 5:32]

 

Thus, to send someone astray in his religion is far far greater than killing him. So statements regarding matters of religion must be stated along with their proofs from either Allah’s Book, or the sunnah of His Messenger, sallallahu ‘alayhi wa sallam, and that when making such statements one should seek by that the Face of Allah Alone; and also one should ascertain if the harm resulting from such speech is not greater than the benefit, or that one’s intention is not due to envy of a particular individual, or due to the following of one’s desires.

Al-Hawa wa Atharuhu fil Khilaf (33-34)

 

Related read:

Imam al-Albãni (rahimahullãh) on the false Principle: “Whoever is not with us is against us”.

Partisanship (Hizbiyyah) To a Scholar or a Da’ee by Saalih ibn Fowzaan al-Fowzaan

The Prevalence of Jealousy Amongst Students of Knowledge By Shaykh Abdul Aziz As Sadhan

Signs of Jealousy Prevalent Amongst the Students of Knowledge [Must read] – By Shaykh Abdul Aziz As Sadhan

• Advice to the Students of Knowledge by Shaykh Salih bin Sa’d as-Suhaymi

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

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

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

 

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Partisanship (Hizbiyyah) To a Scholar or a Da’ee by Saalih ibn Fowzaan al-Fowzaan

May 21, 2013 Leave a comment

 

What is the ruling of an individual who loves a scholar or a Da’ee and says: I love him very much, I do not want to listen to anyone refuting him and I take his word even if it goes against the evidence, because the shaykh has more knowledge of the evidence than us?

 

This is detestable and blameworthy partisanship and it is not allowed. We love the scholars-and all praise is to Allaah-and we love the Du’aat (callers) for the sake of Allaah, the Mighty and Majestic. However if one from amongst them makes an error in an issue, we make clear the truth in that issue with the evidence and this does not decrease our love for the one who is refuted nor does it decrease his status. Imaam Maalik-rahimahullaah- said: “There is no one from amongst us except that he will refute or be refuted, except the companion of this grave.” Meaning the Messenger of Allaah SAllaahu Alihee Wasallam.

 

If we refute some of the people of knowledge and some of the people of virtue, this does not mean that we hate him or dispraise him, we only make clear what is correct and for this reason some of the scholars, when some of their colleagues made an error, said: “So and so is beloved to us, however the truth is more beloved to us than him. ” And this is the correct way.

 

Do not understand from this that to refute some of the scholars in an issue where they have erred in, means lowering them or having hatred for them. Rather the scholars have not ceased refuting each other and at the same time being brothers and having mutual love. It is not allowed for us to take everything that an individual says unquestionably, whether he is correct or in error, because this is partisanship.

 

 

The one whose statement is taken absolutely and nothing from it is left, is the Messenger of Allaah Sallaahu ‘Alihee Wasallam. Because he is a Messenger from his Lord and does not speak from his desires. As for other than them (messengers), then sometimes they make errors and sometimes they are correct, even though they may be from the best of the people, they are Mujtahidoon that make mistakes at times and are correct at others. No one is infallible from falling into error except the Messenger of Allaah Sallaahu ‘Alihee Wasallam. It is therefore Waajib that we know this and that we do not remain silent upon error, due to love of an individual. Rather it is upon us that we make the error clear. The Prophet Sallaahu ‘Alihee Wasallam said: “The religion is sincere advice. We said: To whom. He said: To Allaah, His book, His messenger, the leaders of the Muslims and their general people.”

So clarification of an error is advice for all, as for concealing it, then this goes against advice.

 

Reference: Al Ajwibah Al Mufeedah ‘an Asilat Al Manaahij Al Jadeedah: Q67 Beneficial Answers to Questions on New Methodologies.”(Q: 67).

Translator: Abdur Raoof Muhammed, Abu Sumayyah

Date Published: Friday 17 June, 2005

Taken from: www.madeenah.com

 

Paradise and Hell Have Already Been Created- Refuting belief of Mu’tazilah | Qaadariyyah | Jahmiyyah

May 21, 2013 Leave a comment

 

At-Tahaawi said, in his book on al-‘Aqeedah al-Salafiyyah (correct belief in accordance with that of the early generations of Islaam) that is known as al-‘Aqeedah al-Tahhaawiyyah.

“Paradise and Hell have already been created. They will never come to an end or cease to exist. Allaah (subhanahu wa’tala) created Paradise and Hell before the rest of creation, and He (subhanahu wa’tala) created inhabitants for each of them.

Whoever He (subhanahu wa’tala) wishes (will enter) Paradise by His grace and mercy, and whoever He (subhanahu wa’tala) wishes (will enter Hell) as a result of His (subhanahu wa’tala) justice.

Every person will behave according to that for which he was created, and his destiny will be that for which he was created; good deeds and evil deeds are foreordained for all men”.

 

Muhammad ibn Muhammad ibn Abul-‘Izz al-Hanafi remarked, in his commentary on this text:

“With regard to his saying that Paradise and Hell have already been created, Ahl as-Sunnah agree that Paradise and Hell have been created and are in existence at the present moment. Ahlus-Sunnah continued to hold this view, until some odd ideas of the Mu’tazilah and Qaadariyyah came along, which denied that. These groups said: “Allaah will create them (i.e. Paradise and Hell) on the Day of Resurrection.” They said this because of their false arguments by means of which they seek to improve regulations on what Allaah (subhanahu wa’tala) should do; (they say) it befits Allaah (subhanahu wa’tala) to do this, or it does not befit Allaah (subhanahu wa’tala) to do that. They compare Him to His creation and their actions. This is a kind of anthropomorphism with regard to deeds; they have allowed the ideas of Jahmiyyah (a sect of Mu’tazilah named after the deviant, Jahm ibn Safwan) to creep into their thinking, and have become mu’attalah (those who deny that Allaah can see). They said, “It  does not make sense for Paradise to be created before the time of reward, because it will not be used or inhabited for a very long time. They rejected the aayaat and reports that contradict these false notions they seek to project onto Allaah (subhanahu wa’tala). They misinterpreted the texts and accused those who disagreed with them of going astray and concocting bid’ah”.

 

Proofs from the Qur’aan and Hadeeth in support of this are, for example:
“Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth, prepared for those who believe in Allaah and His Messengers. That is the Grace of Allaah, which He bestows on whom He is pleased with. And Allaah is the Owner of Great Bounty”. (57:21) “…

 

for Paradise as wide as are the heavens and the earth, prepared for al-Muttaqun” (3:133)

 

“And fear the fire, which is prepared for the disbelievers” (3:131)
“And indeed he (Muhammad) saw him (Jibreel) at a second descent (ie another time), near Sidrat al-Muntahaa (lote tree of the utmost boundary (beyond which none can pass), near it is the Paradise of Abode” (53:13-15)
The Prophet (sallallahu alaihi wasallam) saw Sidrat al-Muntahaa, a tree in Heaven, and near it, Paradise, as is mention in al-Bukhaari, and Muslim in the hadith of Anas (radiAllahu anhu). At the end of this narrative of al-Israa, the Prophet sallallahu alaihi wasallam) said, “Then Jibreel brought me to Sidrat al-Muntahaa which was veiled in colours indescribable. Then I entered Paradise, and its lights were of pearls and its soil was musk”.

 
Muslim, Abu Dawud and Imaam Ahmad report from Abu Hurayrah (radiAllahu anhu) that the Messenger (sallallahu alaihi wasallam) said,

“When Allaah (subhanahu wa’tala) created Paradise and Hell, He sent Jibreel to Paradise, saying “Go and look at it and at what I have prepared therein for its inhabitants”. So he went and looked at it and at what Allaah had prepared therein for its inhabitants…. then He sent him to Hellfire saying, “Go and look at it and what I have prepared therein for its inhabitants” So he looked at it and saw that it was in layers, one above the other….”

Muslim reports from Aishah (radiAllahu anhu) that there was a solar eclipse in the time of the Messenger (sallallahu alaihi wasallam) and he said,

“Whilst I was standing here I saw everything that you have been promised, I even saw myself picking some of the fruits of Paradise, when you saw me stepping forward. And I saw Hellfire, parts of it consuming other parts, when you saw me stepping backward”.

al-Bukhaari and Muslim report from Ibn ‘Abbas the same incident,

“I saw Paradise and I tried to take a bunch of its fruit. If I had managed to do so, you would have eaten from it until the end of time. And I saw the Fire of Hell, and I have never seen anything so horrific or terrifying. I saw that the majority of its inhabitants are women.”

Muslim also reports from Anas that the Prophet (sallallahu alaihi wasallam) said,

“By the One in Whose Hand is my soul, if you had seen what I saw, you would laugh little and cry much.” They said, “What did you see, O Messenger of Allaah?”, He said, “I saw Paradise and Hell”.

The Prophet (sallallahu alaihi wasallam) also ascended into jannah on the night of Mi’raj in his ‘Isra (night journey): for example –

* “…I saw four rivers flowing out from beneath Sidrat al-Muntahaa, two visible and two hidden.”

(Muslim, Kitaab al-Imaan, Baab al-‘Israa, 1/150, no.164)

* “Whilst I was walking in Paradise I saw a river whose banks were domes of hollow pearls and I asked, “What is this, O Jibreel?” He said,

“This is al-Kawthar which your Rabb has given to you”.

(from Anas ibn Maalik, Sahih al-Bukhaari, Kitaab ar-Riqaaq, Baab fil-Hawd, Fath al-Baari, 11/464)
* al-Bukhaari and Muslim report from Jaabir that the Messenger of Allaah said,

“I entered Paradise where I saw ar-Rumaysa, the wife of Abu Talhah. And I heard footsteps and asked, “Who is that?” He (Jibreel) said, “That is Bilaal”. And I saw a palace with women in its courtyard. I asked, “Whose is this?” They said, It is for ‘Umar ibn al-Khattab”

(Mishkaat al-Masaabih, 3/226)
Imaam Ahmed, Ibn Hibbaan and al-Haakim report from Abu Hurayrah that the Prophet (sallallahu alaihi wasallam) said,

“The children of the believers are in Paradise, being cared for by Ibraahim (alaihissalam)

[and in the narration of Abu Nu’aym, ad-Dawylami, and Ibn Asakir it adds- “and Sarah, until they give them back to their parents on the day of Resurrection”]

 
al-Bukhaari and Muslim also report from ‘Abdullaah ibn ‘Umar (radiAllahu anhu) that the Messenger of Allaah (sallallahu alaihi wasallam) said,

“When anyone of you dies, he will be shown his position morning and evening. If he is one of the people of Paradise then he will be one of the people of Paradise, and if he is one of the people of Hell, then he will be one of the people of Hell, and he will be told, “This is your position, until Allaah (subhanahu wa’tala) resurrects you on the Day of Resurrection”.

According to al-Muwatta of Imaam Maalik and as-Sunaan, Abu Dawood, “Ka’b ibn Maalik said the Messenger of Allaah (sallallahu alaihi wasallam) said,

“Verily the soul of the believer is a bird hanging on to the trees of Paradise, until Allaah Swt returns it to its body on the day of Resurrection”

This makes it clear that souls will enter Paradise before the Day of Resurrection.
As for the specious arguments of those who say that Hell has not been created yet, they say: If it was already created now, then it would of necessity have to come to an end of the Day of Resurrection and everyone in it would have to perish because Allaah says: “Everything will perish save His Face” (28:88) and “Everyone shall taste death..” (3:185) The response to this is: If you mean that Paradise does not exist until the Trumpet is blown and people are resurrected from their graves, then this is incorrect and is refuted by the evidence quoted above and other proofs which we have not mentioned here. If you mean that Allaah (subhanahu wa’tala) has not yet completed the creation of everything that He will prepare for the inhabitants of Paradise and that He is still creating more and more things in it, and that when the believers enter Paradise, Allaah (subhanahu wa’tala) will create even more things in it, then this is true and cannot be refuted, and the evidence that you give can only mean this, but when you use the aayah – “Everything will perish save His Face” – as evidence, your problem is that you misinterpret this aayah. Using it to prove that Paradise and Hell do not yet exist is like your colleagues using it to prove that they will both be destroyed and their inhabitants will all perish! You and your scholars did not understand the aayah properly; only the leaders (great scholars) of Islaam have understood it properly. They say that “everything” for which Allaah (subhanahu wa’tala) has decreed destruction and oblivion “will perish” but Paradise and Hell have been created to last forever and never pass away, as has the Throne, which forms the roof of Paradise.

 
“It was suggested that it meant that everything would perish except His dominion, or whatever was done for His sake. Another suggestion was that when Allaah (subhanahu wa’tala) revealed the word: “Whatever is on it will perish” – the angels said, “The people of earth are doomed”, and hoped that they would remain. Allaah said that the people of heaven and earth would perish and said, “And invoke not any other ilaah along with Allaah, Laa ilaaha illaa Huwaa. Everything will perish save His Face” (28:88) because He is the Living and does not die. The angels realise that they too were destined to die. Their words should be taken in the light of and reconciled with other clear and unambiguous reports that prove that both Paradise and Hell are eternal”.
(Sharh at-Tahaawiyyah, p.479, see also Siddeeq Hasan Khan, Yaqadhah ula al-‘i’tibaar, p. 37 and ‘Aqeedah as-Safarini 2/230)

The Prevalence of Jealousy Amongst Students of Knowledge By Shaykh Abdul Aziz As Sadhan

April 28, 2013 Leave a comment

 

This issue, in reality, is one of the most serious drawbacks of knowledge, rather, if you will, you can say that it depletes the many blessings (i.e. barakah) that are found in knowledge. Many of the Salaf (i.e. pious predecessors) have spoken very thoroughly and extensively about this issue. If jealousy (i.e. hasad) takes  hold of the student of knowledge it will destroy his hereafter, and the more he finds himself consumed by it, the greater and more severe the harm will be.

 
Jealousy is an obstacle that infringes on the student’s ability to seek knowledge, his ability to be present during the dissemination of knowledge and likewise, infringes on his ability to comprehend what he hears of knowledge. Many communities have not escaped this issue although the people vary as it relates to it. Some are largely engrossed in it and others are barely affected by it.

 
Therefore, it is imperative that much is said about the topic of jealousy due to its danger and the prevalence of it amid the students of knowledge, especially amongst those who are contemporary peers to one another, because it corrupts their endeavor of seeking knowledge. Allah commented on the mischief of the jealous individual in His book as well as the Prophet (Sallahu alaihi wa salam) who also warned against his ill nature. We all read the statement of Allah:

“…and from the evil of the jealous person when he gets jealous” {113:6}
And we read:

“Or are they jealous of the people because of what Allah has bestowed upon them from His bounty…” {4:54}
And we read the statement of the Prophet (Sallahu alaihi wa salam):

“And don’t become jealous of one another…”

(Collected Saheeh Al Bukhari)

 
And the statement of the Prophet:

“There is no jealousy except in two situations: A man whom Allah has given him the Book (i.e. Qur’an) and he recites it day and night. And a man whom Allah has given wealth and he spends it in charity day and night.”

(Collected Saheeh Al Bukhari)

 

 
Jealousy has reasons and at the same time, it is a disease that can be cured. If you have some degree of jealousy in you, then you should be extremely cautious and never negligent of it, because jealousy is like vegetation, in that, the more it is nourished the more it will continue to grow and develop, so as long as the individual continues to be careless about it and neglects to rid himself of it. The hatred that is produced as a result of jealousy is more foundational with the desire than the hatred caused by anything else, as the poet said:
“For every type of hatred there is hope for its eventual love, except the hatred of the individual who envies you due to jealousy!”

 
Sheikh ul Islam Ibn Taymiyah (may Allah have mercy on him) said:

“There is no human body that is free from jealousy; however the noble one conceals it while the ignoble one reveals it.”

The human being is weak by nature and is subjected to many character-flaws because of it and from these flaws is that of jealousy, especially between contemporary peers and especially between the students of knowledge.

Imam Ath Thahabi (may Allah have mercy on him) commented:

“There was no community that was free from division and jealousy except the prophets and messengers.”

 
If the jealous individual would consider his condition for a moment, he would notice that, by his jealousy, he is actually displaying his discontentment with the divine decree (i.e. Qadr) of Allah in that, when Allah bestows a blessing on one of His servants, the jealous person either physically or verbally expresses his displeasure with the bounty Allah conferred upon him.

 
This character-flaw increases the heart in coarseness and distances the slave from any hope of good. And if we were to open the door wide for sincere mutual advice to one another and request from our peers and our brothers sincere advice we would be able to avoid this evil pitfall. And it was because of this that Al Ahnaf Ibn Qays said:

“Reprimand is better than resentment!”

 
So if every one of us saw a particular fault or character defect in his brother, especially amongst the students of knowledge, and hastened to advise him and make du’a (i.e. supplication) for him, and reject any destructive criticism of him or any offensive insult or attack on his character, then many of our affairs would easily be rectified. Nonetheless, the desire of the individual pushes him to seek superiority over others by exposing their faults and thus the individual is not able to rid himself of this ignoble quality restrain it with the reins of taqwah (i.e. God-consciousness and fear of Allah) and piety.

 

[ “Millstones in the Path of Seeking Knowledge”,  Translated by Shadeed Muhammad on Sunday July 24, 2011 corresponding to the 23rd of Sha’ban 1432H in the City of Philadelphia.]

 

Related link:  Signs of Jealousy Prevalent Amongst the Students of Knowledge [Must read] – By Shaykh Abdul Aziz As Sadhan

 

Signs of Jealousy Prevalent Amongst the Students of Knowledge [Must read] – By Shaykh Abdul Aziz As Sadhan

April 21, 2013 Leave a comment

 

These signs are minimized or increased depending on the strength of the jealousy in the individual. I am going to mention some of these signs so that perhaps the one who is tested with them can hasten to rid himself of them. I will restrict these signs only to those prevalent amid the students of knowledge.

 
The First: To rejoice at the mistake of his fellow student. 

The error of his fellow student is greater than the error of any other because his peer is the one who competes with him in being at the forefront and competes with him within the same community and thus he infringes upon his opportunity to be the elite show-off. So every time his peer errs or makes a mistake, his joy and happiness increases and he considers it a glad tiding of his own rise because he believes that the mistake of his fellow student translates into the rise or upliftment of his own pre-eminence. There are very few people who escape this particular sign. It is an internal matter of the heart that none knows of except Allah and then the individual himself. If there is anyone from amongst us who is in possession of this quality, then it is upon him to hasten with its removal and to repent to Allah from it.

 
The Second: To rejoice at the absence of his fellow student from the circles of knowledge.

To be happy at the absence of his peer from the circle of knowledge or to be happy at his lack of attendance in an affair that he could possibly debate or argue with you in. You will notice two peers from the students of knowledge, when they are together, one of them most likely contends with the other due to the possession of knowledge they both have. So when one of them is absent, the other is left to attend the circle of knowledge by himself exclusively and is able to stand out amid the rest of their peers. So he is overjoyed at the absence of his fellow student and he thinks that because of it, there is a possible rise in his level over him due to the fact that he has access to more knowledge than him.

 
The Third: It pleases him to hear someone insult his fellow student and call him offensive names.

It pleases him to hear someone insult his fellow student and call him offensive names and he actually finds himself content with this. Rather he doesn’t even try to stop the individual from back-biting his fellow student or insulting him and may even partake in or assist the individual in doing so! There is no doubt that this is haram (i.e. forbidden), as backbiting the average layman is impermissible, not to mention a student of knowledge whose benefit far surpasses just himself.

 
The Fourth: He has nothing positive to say about his fellow student when he is asked about him.

A new student of knowledge may come to the jealous student or a general questioner and ask about aparticular individual regarding something generally related to him and the jealous student will seize theopportunity to speak ill about him or to belittle his status as a student or to address him by an offensivename and there is no doubt that this sign is connected to the previous one.

 
The Fifth: To find difficulty within himself if a question is directed towards other than him or the response to a question is requested from his fellow student while he is present.

 

Two or three students may be present in a gathering and it may be requested from one of them to speak or a question might be directed towards him specifically and you will find that the jealous one is overcome by extreme difficulty and embarrassment while he tries diligently to act as if it doesn’t bother him. This is because the direction of a question to this fellow student in particular is from the most extreme calamities he can be afflicted with. If this individual would consider for a moment: This is the bounty of Allah which He bestows on whomsoever He wills, and the fact that the question was directed towards him, does not necessarily mean that he is more virtuous than you absolutely, then it would be easy for him to handle this.

 
The Sixth: To belittle the benefit or the knowledge his fellow student brings to the table.

The jealous student could possibly research an issue or the response to a certain problematic subject and turn many pages and search through many volumes and still not find the answer to his problem. On the other hand, his peer could do the same and come out successful. And when it is brought to his attention
that his fellow student did such, he belittles the effort he exerted.

But if it was brought to his attention that someone else did this, he would supplicate for him and praise him and even exaggerate the mere mention of his name!
However, if the benefit came to him by way of this particular student, he intentionally conceals his admiration for him and does his best to conceal the benefit which his fellow student was responsible for finding. This is because he considers the materialization of his fellow student’s reputation to be an infringement upon his own right to be recognized or a diminution of his own personality!

 

The Seventh: To try and find fault with the speech of his fellow student when he speaks or to criticize him when he responds to a question.

You will notice that when some of the people are in a gathering and a issue is brought up and someone responds to it, the one who has a disease or jealousy in his heart will try and find a pretentious problem in his response, rather he will try and create a mistake in his response or he will try and alter his speech from its apparent meaning or misinterpret his speech until he makes it erroneous and there is no doubt that this is the result of a disease in his heart

 

 

[ This was taken from the Shaykh’s monumental book “Millstones in the Path of Seeking Knowledge”  Translated by Shadeed Muhammad on Sunday July 24, 2011 corresponding to the 23rd of Sha’ban 1432H. in the City of Philadelphia.]

Related Links:

¶ Advice to the Students of Knowledge by Shaykh Salih bin Sa’d as-Suhaymi

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

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

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

Advice to the Students of Knowledge by Shaykh Salih bin Sa’d as-Suhaymi

February 23, 2013 Leave a comment

[ADVICE TO THE STUDENTS OF KNOWLEDGE FROM AHL US-SUNNAH]  (1)

Question:

May Allah show good to you, what is your advice about is widespread regarding the ikhtilaf among some of the students of knowledge wherein some make tabdi ’ of others for even the slightest doubt which may arise from another?

 

 

Answer from Shaykh Salih as-Suhaymi :

I brought attention to this in the advice which I gave (2)   and I said that it is upon the students of knowledge to fear Allah, ’Azza wa Jall, and that he should not be hasty in making tabdi ’, tafseeq or bringing down his brothers, and  that he should preserve his tongue. He should refer matters back to the senior scholars (al-’Ulama al-Kibar) as they are the ones who assess these matters.

As for what exists in some countries which do not have ’Ulama then you find them making tabdi ’ of each other while they are all small students of knowledge, and they  may not even be students of knowledge! They boycott and dispute with each other over the most insignificant of reasons without referring back to the firmly grounded ’Ulama. They may even make rulings on others or on some people or they may even make rulings on some senior students of knowledge by accusing them of irja ’ or by making tabdi ’ or tafseeq of them and the likes. I remind those people that they are upon danger and they will be called to account for all which emanates from their tongues, yes.

 

______________________________________________

(1) It can be heard here: http://plunder.com/nasi7a-talaba-mp3-download-f2c5acab4a.htm

(2)   Translator’s note: see the end of the lecture here, as the question is right at the very end of the beneficial lecture after an hour and eleven minutes, the lecture was given during this Summer’s annual 10th Imam Darul- Hijrah  Dawrah            at                   Masjid          Qiblatayn            in                     Madeenah                 1431       AH       (July       2010        CE)   http://www.alsoheemy.net/play.php?catsmktba=2753   (The link is not working at present due to some technical problem).

 

 

Related Links:

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

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

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

 

“The foot of Ibn Umar went numb so a man said…” – A Weak Haeedth.

February 21, 2013 Leave a comment

 

The Narration

“The foot of Ibn Umar went numb so a man said to him mention the name of the person most beloved to you from amongst the people so he said, “Yaa Muhammad.”

References

Adaab al-Mufrad (no.992 ch. no.438 pg.261), Ibn as-Sunnee in Amal al-Yaum Wal-Lailah (no.168) with a Marfoo (raised) chain and from Ibn Abbaas without this chain)
The Chain

Bukhaari from Abu Nu’aym from Sufyaan from Abee Ishaaq from Abdur-Rahmaan bin Sa’ad and he said…..

The Imaam the Muhaddith Naasir ud deen al-Albaanee said this hadeeth is weak in Saheeh al-Kalimut-Tayyib (no.235) aswell as in his checking of Adaab al-Mufrad.

The Investigation

This chain contains Abee Ishaaq and he is as-Sabee’ee Amr bin Abdullaah (d.127H)

(al-Jarh Wat-Ta’deel (6/242), Tahdheeb (8/63), Tadhkirrah (1/114), Shadhraat (1/174) and Siyar (5/392).

 

 
And Concerning him Haafidh Ibn Hajr said,

“He became forgetful at the end but trustworthy.”

(Taqreeb ut-Tahdheeb (no.5100 pg.739, with the checking of Abul-Ishbaal)

 

Ibn as-Salaah (d.643H) said whilst explaining the ruling on the narrator who started to forget at the end of his life,

The ruling concerning such narrators is that the ahadeeth narrated by them before they started to forget are accepted and the ahadeeth they narrated after they started to forget are not accepted. Also concerning the narrators there are doubts about (is which ahadeeth of theirs) was narrated before or after they became forgetful are not accepted.”

(Muqaddimah Ibn as-Salaah Fee Uloom al-Hadeeth (pg.220, Category no.62). He then went onto mention Sufyaan at-Thawree as one such narrator.

 

 

Shaikh Ibn as-Salaah then went onto mention,

Abu Ishaaq as-Sabee’ee was also forgetful and it is said Sufyaan ibn Uyainah heard from Sabee’ee after he started to forget. Abu Ya’ala Khaleelee has also mentioned this.”

(Muqaddimah Ibn as-Salaah (pg.220)

 

 

Allaamah Ibn Katheer said, (d.774H),

“Those who became forgetful in later life, from them were A’taa bin Saa’ib, Abu Ishaaq as-Sabee’ee. al-Haafidh Abu Ya’ala Khaleelee said, “Ibn Uyainah heard from (Sabee’ee) after he started to forget.”

(Ikhtisaar Uloom al-Hadeeth of Ibn Katheer Ma’a Sharh al-Baa’ith al-Hatheeth (pg.229) of Allaamah Ahmad Muhammad Shaakir and Ikhtisaar Uloom al-Hadeeth (pg.190) with he notes and explanation of Saalah Muhammad Awaidah.

 

 

Imaam Nawawee and Imaam Suyootee mention,

“And from them is Abu Ishaaq as-Sabee’ee, those who forget from amongst the trustworthy narrators.”

(Tadreeb ar-Raawee Sharh Taqreeb (2/371-373) with the checking of Abdul-Wahhaab Abdul-Lateef and in another edition (2/895-897) with the checking of Abu Qutaibah Nazar Muhammad al-Faryaabee)

 

 

Imaam Nawawee said in his Explanation of Saheeh Muslim,

“From those narrators who started to forget are….Abu Ishaaq as-Sabee’ee…”

(Sharh Saheeh Muslim (1/34)

 

 

Imaam Nawawee also said,

“Ibn Uyainah heard from him (ie Abu Ishaaq) after he started to forget.”

(Taqreeb Ma’a Tadreeb (2/897)

 

 

Imaam Suyootee then said in explanation of this,

“Khaleelee said Sufyaan heard from him after he started to forget.”

(Tadreeb ar-Raawee (2/897), al-Irshaad (1/355)

 

 

Imaam Dhahabee said,

“He became old and made mistakes, but did not become forgetful so when Ibn Uyainah heard from him he only started to forget a little bit.”

(Meezaan ul-Ei’tidaal (no.6399 5/326), Tadreeb ar-Raawee (2/897-898).

 

 

Imaam Fusawee said,

“Some people of knowledge have said he became forgetful and he is rejected due to forgetfulness in the narrations 0f Ibn Uyainah.”

(Meezaan ul-Ei’tidaal (5/326)

 

 

Imaam Yahyaa ibn Ma’een said,

“Ibn Uyainah heard from him after he started to forget (or when he became forgetful).

(Tahdheeb ut-Tahdheeb (no.5263 8/55)

 

 

Haafidh Abul-Wafaa Sabt bin al-Ajamee mentioned Abu Ishaaq as-Sabee’ee in his book of narrators who became forgetful.

(see his book al-Egtibaat Bi Ma’arifah Ramee Bil-Ikhtilaat (pg.11).

 

 

Shaikh al-Ustaadh al-Allaamah Hamaad bin Muhammad al-Ansaari also mentions Abu Ishaaq as-Sabee’ee from those narrators whose memories deteriorated and they started to forget.

(See his book Yaan’e ath-Thamr Fee Mastalah Ahlil-Athar Juzz 1 pg.48)

 

 

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