The Scholars speak about SalafiEvents.com and its activities
I feel this is a very good idea. This makes it easy for individuals to follow the Salafi events around the world. But I would also advise that you include Arabic lesson broadcasting so that Arabs in the West can stay in touch with scholars.
The Sheikh was then asked: Will you continue to advise us and assist us with translated lessons?
The Sheikh replied: Yes, in the near future inshaa Allah.
Thursday December 27th 2012 in the Sheikh’s house in Riyadh.
Sheikh Muhammad Ramzan al Hajiree was also informed of the same affairs and he responded:
This is a good idea, but just be careful to only include Salafi centers, and be careful because some masajid and centers have individuals who are involved in terrorist actions and we don’t want your organization being associated with these individuals.
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Salafi Events is FREE from any form of extremist activity or behaviour from any masjid, institute, school, charity or any of its attendees listed on this website. We condemn ALL types of terrorist activities to any race, religion or individual! Based on advice from our scholars and students of knowledge; we have removed names of all partners & affiliates. To become a official partner or affiliate; we request you send a written confirmation requesting to be added onto our website and clearly stating that your organization condemns such extremist activities. We do not guarantee that all requests will be accepted; however will be subject to stringent verification and approval from the board of Salafi Events.
Short bio Shaykh Luhaydaan and a class reminder of the shaykhs class this saturday from 6pmGMT
Shaykh Saleh bin Muhammed al Luhaydaan is from the Committee of High Scholars and previously was the Head of the Supreme Court (Kingdom Of Saudi Arabia)
He is presently 83 years old (hafidhuAllah). He is a student of Sheikh Muhammed Shinqitee, and Sheikh Muhammed bin Ibraheem. He was classmates with Sheikh Abdullah Ghudayan.
This is his website link: http://lohaidan.af.org.sa/
The Shaykh is currently teaching Kitaab at-Tawheed of Shaykhul Islam Muhammed ibn Abdul Wahhab, translated into English by Mustafa George/ Sabir Crispen.
Alhamdulillah you can now listen to the class every saturday LIVE from Riyadh KSA starting from 6pmGMT /8pmKSA. LIVE ONLINE broadcast bought to you by Salafi Events via mixlr.com/SalafiEvents http://t.co/Sd6qPdbd http://t.co/FmYmtznT
Baraka Allahu feekum
NEW: Questions and Answers with Sheikh ‘Ubaid al Jabiree & Clarification from Mustafa George on his position on Shadeed Muhammed and Tahir Wyatt
Question and Answer session with
Sheikh ‘Ubaid al Jabiree
(Riyadh, K.S.A March 2012)
بسم الله الرحمن الرحيم
From the great blessings of Allah Ta’ala which He has bestowed upon mankind is the presence of the people of knowledge. They are those who bring clarity to matters which are unclear, they bring guidance to those who have gone astray, and they call to the path of their Lord, while many others call to the path of shaytan. The scholars are the carriers of knowledge and their presence is a clear indication that Allah Ta’ala wants good for mankind. Allah ‘Aza wa Jel said:
وَإِنْ مِنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ
{There is no nation except that a warner has been sent to them.}
Surah Fatir:24
And He likewise said:
وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا
{We will not punish until We send a messenger}
Surah al Isra:15
Although the scholars are neither prophets nor messengers, but rather they are those who carry the message of the messengers, especially due to the fact that Allah will not send any messenger after the death of the Prophet Muhammed (صلى الله عليه و سلم). The Prophet ((صلى الله عليه و سلم said concerning the high status and virtue of the scholars:
إِنَّ الْعُلَمَاءَ وَرَثَةُ الْأَنْبِيَاءِ
“Indeed the scholars are the inheritors of the prophets.” Sunan Abee Dawood
In light of this reality, it is from the endless blessings of our Lord and His great wisdom that He would decree that a group of people would continue to spread the pure call of Islam. These individuals are the scholars and when one realizes this, one should increase in his gratitude toward his Creator and he should increase in respect and reverence for the scholars.
From amongst those whom Allah ‘Aza wa Jel has blessed to be from the present carriers of the pure call to Islam is our beloved scholar and father Sheikh ‘Ubaid bin ‘Abdullah bin Sulaiman al Jabiree. He is certainly from those who bring clarity to the Muslims far and wide and indeed Allah has blessed him to teach, advise, warn and assist the Muslim ummah. He is a man who has dedicated his days and nights to the service of spreading Islam, and anyone whom Allah has given clear vision would testify to this reality. His lessons and speeches are filled with knowledge, understanding, wisdom and fatherly advice. Hence we beseech Allah Subhanahu wa Ta’ala and ask Him to increase our Sheikh in firmness up the truth, wisdom, understanding, and strength so that he can continue to teach and benefit us with that which Allah has bestowed upon him. We likewise ask Allah to guide those whom hold the Sheikh in low esteem and speak ill of him.
A few months ago (March 12, 2012) the people of Riyadh had the wonderful opportunity of being visited by our beloved Sheikh ‘Ubaid al Jabiree. His trip was hosted by Sheikh ‘Ali bin Yahya al Hadadee and it was attended by many students of knowledge and even other scholars, the likes of Sheikh Muhammed bin Ramzan al Hajiree who travelled from Jubail city to meet Sheikh ‘Ubaid and greet him with love and respect (as scholars from Ahlu Sunnah do with one another). During the Sheikh’s visit he (as usual) spent several days teaching and benefitting the brothers and sisters . During his stay I had the opportunity to visit him in his hotel room and ask a few questions. I felt the need to transcribe these questions and answers so that others who weren’t present can take part in the knowledge and wisdom of the Sheikh. Below you will find the written questions and answer. If you find any portion of benefit, certainly it is from Allah and His endless mercy, but if you find any mistakes, then indeed it is from the fact that I am from the children of Adam. I ask Allah Subhanahu wa Ta’ala to shower our beloved Sheikh with His mercy and to grant him success in this life and the next.
Ques. 1: How do we understand the affair of a Muslim who died upon Tawheed but he has purposely killed another Muslim? How can this person (murderer) leave the hellfire especially due to the fact that a severe punishment is mentioned in the Quran with the mentioning of the hellfire, and remaining in it, and the curse and anger of Allah upon such an individual? Please benefit us in this regard, may Allah reward you.
Ans: In the name of Allah, indeed all praise belongs to Allah. May the peace and blessings be upon our Prophet Muhammed and upon him family members and all his companions. The answer to your question comprises several aspects, the first of them:
Murder with intent which takes place between two believers is considered from the major crimes and sins. The proof for this is the statement of Allah:
وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا
{And whoever intentionally kills a believer, then his punishment is remaining in the hellfire, the anger of Allah and His curse, and indeed Allah has prepared for him a tremendous punishment.} Surah al Nisa:93
The Sunnah has also warned the believer from purposely killing his believing brother. If a person does happen to fall into this action, then he will receive a legislated governed punishment (by way of the rulers) in this life as long as the guardian or relative of the murdered individual does not pardon the murderer. If, on the other hand, he pardons the murdered, he (the guardian or relative) will receive a reward, but if he chooses for the blood money to be paid, it would then be paid to him, but the murderer must still repent to Allah (even if the blood money is paid).
The next affair which relates to this answer is that Allah has named the killer the brother or companion to the guardian of the murdered individual. Allah said:
فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ
{So whosoever is pardoned by his brother…} Surah al Baqarah:178
Therefore Allah has named the killer and the guardian of the murdered individual brothers to one another. Consequently, if the killer was a disbeliever, Allah would have not named him a brother to the guardian of the murdered individual. The third point which is related to this answer is what is mentioned concerning ‘khulood’ (remaining in the hell-fire). There are two meanings of ‘khulood’. The first meaning is to remain in the hell-fire for eternity; this meaning applies to the disbeliever and the polytheist. The second meaning indicates dwelling in the hell-fire for a long period of time. This applies to the person who meets Allah while indulging in a major sin which he has not repented from, such as purposely killing another believer.
There are two punishments for intentional killing; the first of these punishments is expiated by way of repentance, which expiates the punishment that a person would receive on the Day of Judgment. The second punishment, which is conducted by the ruler, this punishment can only be expiated if the guardian of the murdered individual pardons the killer.
And indeed Allah knows best.
Ques. 2: If a Muslim falls into a sin or an innovation, is it mandatory that other Muslims advise him before abandoning his company?
Ans.: Yes, it’s mandatory that he is advised. If the sin or the innovation was performed privately, the advice would likewise be performed privately. But if, on the other hand, they were performed publicly, the repentance would likewise be performed publicly. If the advice has benefitted the individual, and he has returned to obedience and repented to Allah, this is what is intended by the advice. But if he doesn’t repent, it then becomes mandatory that he is avoided. Hajar (avoidance or abandonment) is of two types, the first is titled hajar al wiqaee; is that if one is harmed in his religion or his worldly life by another Muslim, it is allowed for him to abandon that person. The purpose of this type of hajar is to protect oneself from that person’s evil, and therefore, in this case you would not visit him, nor invite him, nor greet him, in order that he may admonished. The second type of abandonment is the general type. This type is initiated by the person who has authority from amongst the people of knowledge and reverence in a particular country. These individuals are the ones who have the authority to initiate a general abandonment and instruct others to do the same. This category of abandonment is not to be initiated by the general student of knowledge.
There is another matter related to this answer, which is, the general abandonment should be looked at in detail. Is the goal in which it is initiated met, or does it lead to evil? If the people of sin, evil, and innovation are those who possess strength and they are more in number, then they should not be abandoned with the general abandonment. For example, the people of the Sunnah in Iran, they are not advised to abandon the rafidah with the general abandonment; it may be even difficult to perform hajar al wiqaee there because the rafidah are the people with strength and authority there. If, on the other hand, the people of the Sunnah possess strength and numbers, it then becomes legislated that they debase the people of innovation and they do not show them any respect. They should abandon them, show sternness toward them and debase them by all means, in order to protect the Muslim ummah from these people, and by doing this, they will become humiliated.
Ques.3: How do we understand that some scholars praise an individual, but other scholars of the Sunnah warn against that same individual?
Ans: This situation has two ways of occurring, or three.
1. The scholar who praised this individual is unaware of what or why the other scholar has dispraised him, and therefore he continues to view him as someone reliable and trustworthy until knowledge comes to him about the reason for dispraise. Once knowledge does reach him, he will never persist to praise this individual. That which is known from the scholars of the Sunnah is that if reason for dispraise is justified, they will not hesitate to do so. An example of this is the story where Imam Ahmed abandoned Dawud bin ‘Ali (may Allah have mercy on the both of them), and he (Imam Ahmed) refused to visit him. What was his reason for doing so? Because Imam Muhammad bin Yahya al Dhuhlee (may Allah have mercy on him) wrote a letter to Imam Ahmed informing him that Dawud bin ‘Ali held the belief that the Quran was created, and Imam Ahmed accepted this information because he held Imam Muhammad bin Yahya to be trustworthy and reliable. He (Imam Ahmed) did not seek proof from Imam Muhammad bin Yahya because he held him to be reliable, he likewise did not say: Do others agree with you in that which you have mentioned about Dawud bin ‘Ali?
This story clarifies the falsity of the belief that there must be a complete consensus of the scholars in order to justify the dispraise of an individual. This (false opinion) is one of the foundations which is supported by the followers of ‘Ali bin Hasan al Halabi.
2. The praise is limited (to a specific action or characteristic of the dispraised individual). This form of praise does not contradict what has been mentioned of dispraise of the person. That which contradicts the dispraise is a general, broad praise. For example: If an Ash’aree, Matroodi, or even a Mu’tezillee was correct in a number of his statements, we would say that his statements are correct and true and we are grateful to him because of his correctness.
This praise is limited to his statement of truth, and it is not a general, broad praise. As for the general praise, the people of the Sunnah do not apply this type of praise to the people of innovation because doing so would bring about confusion to the one who hears or reads such praise, but as we mentioned previously, this could possibly take place if the information pertaining to the dispraise of an individual has not yet reached the scholar, or it has actually reached him but it was presented in a manner which is unclear. However if the clear, certain proof has reached the scholar who is upon the Sunnah that a particular person has been dispraised, he would indeed not hesitate to agree, as I previously mentioned to you, and the proofs to support this are many.
3. There is in fact another possible situation, and that is the methodology implemented by the Ikhwan al Muslimeen. These individuals hold a (deviant) belief and that is that they assist and support one another regardless of their differences in beliefs and practice, and this very belief allows them to praise every individual. They may dispraise him or admonish him for certain actions, but in general, the hold him to be reliable and trustworthy. This belief is in contradiction to the methodology of Ahlu Sunnah (the people of the Sunnah). Ahlu Sunnah hold the belief that a person can leave the fold of the Sunnah due to falling into an innovation. This aspect of methodology was mentioned by Imam Ahmed in his beneficial book titled: Usool al Sunnah. He stated:
‘And from the Sunnah is that which if a person does not believe and adhere to it, he will not be considered from the people of the Sunnah.’
Therefore it is mandatory that a person adheres to all of the aspects of the Sunnah which he has knowledge of. Hence, if a person abandons a Sunnah that he is aware of, and instead chooses to practice an innovation, while being fully aware of it, he is certainly not considered a person of the Sunnah.
Ques.4: Is it mandatory that a student of knowledge holds a degree from an Islamic university or a recommendation from a scholar, if he wishes to teach the religion to the people?
Ans: If these two matters (degree and recommendation) are present, then it is good and a blessing, but if they are not present and the people are in need of this individual teaching them, because there is no one else who can take his place, then there is no problem in allowing him to teach the religion of Allah ‘Aza wa Jel. This is allowed, except if it is known that this person teaches strange, foreign opinions which only he supports and which were not taught by the people of knowledge. If this occurs, the people should ask the scholars about his affair and he should be advised to abandon what he has opposed the people of knowledge in.
Ques.5: What is your advice for a person who has been affected by the lessons and talks of Shadeed Muhammad, and he holds the opinion that he is upon the truth even if the esteemed scholars and well-known students of knowledge speak ill of and dispraise him, what is your advice for this person?
Ans: This person is stubbornly opposing the truth. He should be advised to return to the truth. It has been authentically proven that Shadeed Muhammad has called to strange opinions and principals of innovation. From his strange innovated statements is:
‘Salafiyah is not a card which will enter you into Jennah’.
He also said:
‘Usool al Thalatha will not rectify the problems of the Muslims in the West’.
He also mentioned this about other works of Sheikh Muhammad bin ‘Abdul Wahhab but I can’t recall their names at this moment. No one would defend this type of individual except someone who is stubbornly opposing the truth similar to Shadeed himself, or someone who is unaware of his situation.
Translator’s note: It has recently been communicated to me that some people have been spreading a rumor that I defend Shadeed Muhammad and Tahir Wyatt! Indeed this is a blatant lie and it is far from the truth. In fact, anyone who listened to my lessons during the fitna of these individuals would know that I mentioned during the course of one or more of my Sharhu Sunnah classes last year that: How could the people compare scholars who have been teaching the religion for over 30-40 years, and calling to the Sunnah and defending the religion, how can they compare them to students of knowledge who have been studying for only 10-15 years?! Indeed our scholars, the likes of Sheikh Rabee’ and Sheikh ‘Ubaid have guidance and wisdom when it comes to matters of da’wah and teaching the Sunnah to the masses. They are as Imam Hasan al Basri said:
‘The Ulema know the fitna as it approaches, while the general laymen only know it after it has hit.’
And during that time, I was constantly referring the people back to Sheikh Rabee’, Sheikh ‘Ubaid, and Sheikh ‘Abdullah al Bukhari for further clarity.
But what’s surprising is, I have never praised either of these individuals (Shadeed or Tahir), not in a lecture, nor on the blog site, nor anywhere else, hence I can only attribute this accusation to the work of the shayton and his usage of his troops from amongst the humans. Sheikh Rabee’ mentioned concerning the enemies of Islam and their endless plots:
It is possible that the enemies of Islam would place within the ranks of the Salafis, individuals whom will seek to separate and divide them. This is not strange that they would do such an action!'(Mejm’o Khutub wa Rasail of Sheikh Rabee’ vol.1 pg.481)
Another matter which is disturbing is the fact that individuals who heard such a false statement should have immediately sought clarity from me, or justifiable proof from those spreading it. The Prophet ((صلى الله عليه و سلم said:
مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذَلِكَ أَضْعَفُ الْإِيمَانِ
{Whoever from amongst you sees something wrong, should change it with his hands, if he is unable, he should change it with his tongue, if he is still unable, then let him detest it in his heart, and this is the weakest level of faith} Sahih Muslim.
This statement of the Prophet is by far, one of the most important elements to bring about rectification amongst the Salafis, and it will be an effective means of keeping the shaytan and his workers at bay. This is what our scholars have taught us and it must be implemented in action in order to produce positive results. It is befitting that if a person hears something foreign and strange about a Salafi scholar, brother, neighbor or friend, that he immediately approaches that person and seeks clarity or advises him. The likes of this was performed by the scholars of the past and present, and an example of this is illustrated in the following story:
It is mentioned in Siyar ‘Alaam al Nubalah (vol.14 pg.10) that Abee ‘Ali al Nisaburyee stated:
Me and Abu ‘Awana entered the city of Basra at a time when it was being said that Abu Khaleefah was being abandoned because he had said that the Quran was created. When we heard this statement, Abu ‘Awana said to me: We must visit him! We did so, and upon entering upon him Abu ‘Awana said to him: What do you say about the Quran? Abu Khaleefah’s face became very red and he remained silent. He (Abu Khaleefah) then replied: The Quran is the speech of Allah, it is not created, and whosoever states that it is created is a disbeliever. Indeed I have repented to Allah from every sin except lying, for indeed I have never lied! Upon hearing this I (Abu ‘Ali) approached Abu Khaleefah and kissed him on his head, then Abu ‘Awana approached him and kissed his shoulder.
This is a prime example of how the Salaf dealt with their brothers from amongst the people of the Sunnah and this is what will assist us in correcting many of our affairs and personal differences. It’s important to mention that this narration doesn’t contradict what was previously mentioned by Sheikh ‘Ubaid in the story of Imam Ahmed, because in this story the general people were abandoning Abu Khaleefah and warning against him, whereas in the story of Imam Ahmed a prominent scholar was warning against that individual.
It also took place in the time of Imam Ibraheem al Nakha’ee that a person was upon the Sunnah and upon good, then he changed and began to commit sins whereupon his companions abandoned him and distanced themselves from him. When this information reached Imam Ibraheem al Nakha’ee he said to them:
“Take your time, catch him and advise him, don’t leave him!” (Sifat al Safwa vol.3 pg.61)
Sheikh Rabee’ said:
The one who is deficient, we should not belittle him nor ruin him. The one who makes a mistake from amongst us, we should not demolish him. May Allah bless you. But rather, we should rectify the situation with gentleness and wisdom, and we should approach him with love, concern, and all other praiseworthy mannerisms. We should likewise advise him with true advice in order that he returns and repents. (Mejm’o Khutub wa Rasail of Sheikh Rabee’ vol.1 pg.481)
Sheikh Saleh al Fowzan stated:
The person who intends to rectify does not seek to publicize his brother’s mistakes, nor does he speak ill of or degrade him. What is befitting is that he sits with the one who has made a mistake or he contacts him by way of present day telecommunication technology and speaks to him in private. It is possible that the individual is unaware of his own mistake, and therefore he advises him so that he can become aware of it and abandon it. Once this takes place, (and the individual repents) the person who conducted the advice should not inform other people. This is the manner of advice that indicates wholesomeness and love in the hearts, and this is the type of advice and sincerity that brings about rectification and brotherhood between the Muslims. (Lectures in Aqeedah and Da’wah – second compilation vol.1 pg.137)
If the aforementioned advice of our Salaf is the case with a person who used to adhere to the Sunnah and then began to change, then what would be the case if what was mentioned about this person committing sins or changing is not true? There is no doubt he is more deserving of this treatment than the one who actually did change and began to deviate from the truth!
Lastly, my position with regards to Shadeed and Tahir is the same as Sheikh ‘Ubaid and Sheikh Rabee’. These brothers must return to the truth and accept and implement the advice of their fathers in the religion. If they did so, it’s possible that Allah would raise them and correct their affairs, and if not, then they are the authors of their own tragedy. As for me defending them, no, this is not the case, but rather I advise them to visit Sheikh Rabee’ and Sheikh ‘Ubaid and seek clarity, rectification, and understanding from them. Indeed these scholars are well known for being very gentle, just, and approachable and they certainly want good for the Muslim ummah!
I pray this short, brief clarification brings light to this affair, and I ask Allah to guide those who invented and spread this accusation. I likewise supplicate to Allah to bless the individual who approached me and informed me of what was being said of lies and deception.
Ques.6: It has become apparent in our present times that many people have deviated from seeking knowledge and instead have become very much indulged in earning wealth. It’s possible that some of them were more diligent in seeking knowledge and performing righteous deeds before they came to Saudi Arabia, but after arriving, many of these individuals no longer attend the lessons of the scholars, nor do they seek knowledge. What are the reasons for this, and what are the remedies, may Allah preserve you?
Ans: This is the case with many people. They are affected by laziness and boredom; therefore they are in need of good, active companions in order to continue seeking knowledge. It’s possible that if this takes place, Allah will assist them, strengthen them and give them firmness in seeking knowledge and calling to Allah upon clarity. Indeed this is a dangerous path, the fact that a person deviates and distances himself from the people of knowledge nor does he keep in touch with them!
Ques.7: Does the previously mentioned person move from being a student of knowledge to being classified as a general layman in order that the people are not mislead by his lack of knowledge?
Ans: If it is coupled with the fact that he no longer seeks knowledge, that people are harmed by his statements in their religion or in their worldly affairs, this is in fact another tragedy. If this takes place he should be spoken to firmly (in order that he stops misinforming and misleading the people), but if he insists on misleading and teaching deviant opinions, then he becomes from the people of innovation and he is no longer respected.
Ques.8: How does a person combine between earning wealth to support his family, and seeking knowledge?
Ans: He tries his best by designating time for study and time for earning wealth for his family. He should likewise ask Allah to make his affair easy for him. From amongst the companions of the Prophet (صلى الله عليه و سلم) there were those who would take turns attending the gatherings of the Prophet (صلى الله عليه و سلم). If one of them attended the gatherings, he would meet with his companion later in the day and inform him of what was taught that day, and similarly, if the other attended a gathering, he would do the same. At times, a person may be forced to earn wealth so that he can provide for his family in order that they are not compelled to seek provisions from others.
Ques.9: A female notices small or large amounts of blood one or two days before the coming of her normal menses. Then this blood stops for a period of a day or two, and then her menses comes and after some time she sees a sign of purity, or at times, she doesn’t see a sign of purity, but the bleeding stops. What should she do in this case?
Ans: If she is certain that the blood has stopped, then she is pure. The blood that she notices before her menses, if it is connected and joined with her normal bleeding period, then it is considered from the menses, but if on the other hand, it is not joined with her normal bleeding, then this is considered abnormal and therefore it is not paid attention to. This female is also advised to visit a medical specialist to seek further clarification in this matter.
May Allah bless our beloved Sheikh and father, Sheikh ‘Ubaid bin ‘Abdullah bin Sulaiman al Jabiree, and may Allah place this deed on the scales of his good deeds on the Day of Judgement.
This is what we had to offer and our last supplication is that all praise belongs to Allah the Lord of the Worlds.
Mustafa George DeBerry
Riyadh, K.S.A
23 Sha’ban 1433
July 13, 2012
IMPORTANT NEW UPDATES: from SalafiEvents regarding the Dawah & New Online class of Shaykh Luhaydan
IMPORTANT NEW UPDATES: from SalafiEvents
Due to the transition & re-locating of SalafiEvents, our services were postponed for the past few weeks and we apologise sincerely for this. We have now resumed our operations and services from Saudi Arabia-Riyadh & Eygpt-Cairo to facilitate the dawah globally inshaa’Allah. In the coming months we shall reach out to our distant communities who are in need and wish to propagate Islam and increase in their Dawah efforts locally, and we ask Allah that He aids us through this facilitation.
We want to inform and thank those who were involved in facilitating Shaykh Hassan Al Banna’s tour in the UK which saw a great success by the permission of Allah allowing thousands to benefit nationally in the UK. We hope and ask Allah to allow us to organise further visits from our scholars of Ahlus Sunnah to visit the brothers & sisters in the UK and in other parts of the world.
Finally we are pleased to announce a NEW ONLINE CLASS broadcasted LIVE from Riyadh KSA by SalafiEvents of Shaykh Saleh bin Muhammed Al Luhaydan, member of the permanent fatwaa committee. The book currently being taught by the Shaykh is Kitaab ul Tawheed. All the Shaykhs lessons will be translated into English and further class details will be announced in the coming days, inshaa’Allah.
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We are pleased to announce; Shaykh Hassan al-Banna has agreed to broadcast his weekly lesson Via Paltalk “SalafiEventsLIVE” Wiziq: www.wiziq.com/SalafiEvents Every Tuesday 7:15 PM GMT+2
We are pleased to announce; Shaykh Hassan al-Banna has agreed to broadcast his weekly lesson Via
Paltalk: “SalafiEventsLIVE”
Wiziq: http://www.wiziq.com/SalafiEvents
Every Tuesday 7:15 PM GMT+2
Currently the Shaykh is going through the following books; Tafsir ibn Katheer, Fath AlBary (Bukhari) First Part, Sharh as-Sunnah of Imam Al Barbahari with explanation of Shaykh Saleh Fawzaan.
For all class updates follow us on Twitter: @SalafiEvent
Those who wish to attend the lessons in person can do so at the following address:
Masjid Address: Masjid Al-Tawheed, 5th Belbees Street. From Harron Street, Masr AlGadida, Cairo Egypt
Note: These lesson will be broadcasted in the Arabic Language ONLY.
People’s Levels Regarding Performance of the Prayer #prayer #islam #muslim #sunni #salaah #salafi #muhammed
Khushoo` and Beautification of the Prayer
People’s Levels Regarding Performance of the Prayer
Ibn al-Qayyim (rahimahullaah) said:
And mankind, with regard to their performance of prayer are in five levels:
The First: The level of the one who is negligent and wrongs his soul: He is the one who falls short in performing wudhoo properly, performing the prayer upon its time and within its specified limits, and in fulfilling its essential pillars.
The Second: The one who guards his prayers upon their proper times and within their specified limits, fulfils their essential pillars and performs his wudhoo with care. However, his striving (in achieving the above) is wasted due whisperings in his prayer so he is taken away by thoughts and ideas.
The Third: The one who guards his prayers within the specified limits, fulfils their essential pillars and strives with himself to repel the whisperings, thoughts and ideas. He is busy struggling against his enemy (Shaytaan) so that he does not steal from the prayer. On account of this he is engaged in (both) prayer and jihaad.
The Fourth: The one who stands for the prayer , completes and perfects its due rights, its essential pillars, performs it within its specified limits and his heart becomes engrossed in safeguarding its rights and specified limits, so that nothing is wasted from it. His whole concern is directed towards its establishment, its completion and its perfection, as it should be. His heart is immersed in the prayer and in enslavement to his Lord the Exalted.
The Fifth: The one who stands for the prayer like the one mentioned above. However, on top of this, he has taken and placed his heart in front of his Lord Azzawajall, looking towards Him with his heart with anticipation, (his heart) filled with His love and His might, as if he sees and witnesses Allaah. The whisperings, thoughts and ideas have vanished and the coverings which are between him and his Lord are raised. What is between this person and others with respect to the prayer, is superior and greater than what is between the heavens and the earth. This person is busy with his Lord Azzawajall, delighted with Him.
The First type will be punished, the second type will be held to account, the third will have his sins and shortcomings expiated, the fourth will be rewarded and the fifth will be close to his Lord, because he will receive the portion of the one who makes his prayer the delight and pleasure of his eye. Whoever makes his prayer,the delight and pleasure of his eye, will have the nearness to his Lord Azzawajall made the delight and pleasure of his eye in the hereafter. He will also be made a pleasure to the eye in this world since whoever makes Allaah the pleasure of his eye in this world, every other eye will become delighted and pleased with him.
Author: Ibn al-Qayyim
Source: Al-Waabil us-Sayyib (Eng. Trans. by Abu `Iyad as-Salafi)
http://salafipublications.com/sps/sp.cfm?subsecID=IBD06&articleID=IBD060005&articlePages=1
Article ID : IBD060005 [8753]
The Obligation of Protecting Oneself and the Family from the Fire – Sheikh ‘Abdul-‘Azeez Bin ‘Abdillaah Bin ‘Abdir-Rahmaan Bin Baaz #islam
The Obligation of Protecting Oneself and the Family from the Fire
By Sheikh ‘Abdul-‘Azeez Bin ‘Abdillaah Bin ‘Abdir-Rahmaan Bin Baaz
Taken from Majmoo’ Fataawa Wa Maqaalaat Mutanawwia’ of Sheikh ‘Abdul-‘Azeez Bin ‘Abdillah Bin ‘Abdir-Rahmaan Bin Baaz (may Allah have mercy on him) Vol.9, Pp. 136-141-239. 1
In the Name of Allah, and may peace and blessing be upon the Messenger of Allah. To Proceed:
Allah The Majestic and The Most High says in His noble Book:
“O you who believe, save yourselves and your families from a fire whose fuel is men and stones, over which are (appointed) Angels stern (and) severe who do not disobey Allah in what He has ordered them with and they do that which they are commanded.” 2
Allah, free is He from all imperfection, orders His believing slaves to save themselves and their families from the punishment of Allah, and that is through having taqwa of Allah and enjoining it upon the family. So, protection from the fire happens by having taqwa of Allah and being upright upon His religion. And likewise with the family, you advise them to have taqwa of Allah and to be upright upon His religion, from the parents, the children, the brothers and all the close relatives, and that is by counselling with the truth and co-operating upon goodness and piety and advising and enjoining the good and forbidding the evil.
This is how the believer is with his family, his believing brothers and other than them. With the call to Allah, The Mighty and The Majestic, he moves quickly in protecting himself and protecting other than him from the punishment of Allah. And this affair requires patience, sincerity to Allah, truthfulness and continuation. And the most deserving of the people of your goodness and kindness are your family and your close relatives, as he (sallalahu alaihi wa sallam) said:
“Every one of you is a guardian and every one of you will be asked about those under his care. And the ruler is a guardian and will be asked about his subjects, and the man is a guardian over his family and will be asked about those under his care.” 3
And the greatest guardianship is being concerned with that which is related to their salvation from the punishment of Allah, with you counselling them to have taqwa of Allah and with you enjoining upon them the command of Allah, warning them away from the prohibitions of Allah and continuing in this great good until you meet your lord, as Allah The Mighty and The Majestic says in His noble Book:
“And worship Allah and do not associate anything as a partner with Him…”
Then He, free is He from all imperfection, says:
“…and show kindness to the parents, the close relatives, the orphans and the poor…” 4
So He, free is He from all imperfection, after ordering with His right – and it is His tawheed and having sincerity for Him and abandoning associating partners with Him – He ordered after that goodness to the parents and the close relatives, and they are the people of your house.
So, it is obligatory upon every Muslim to give importance to this subject, and that he strives to become the cause of their salvation on the Day of Judgement because of his advice to them and his undertaking over them and his enjoining of the good upon them and forbidding them from evil.
And like this, it is obligatory upon the Muslim to be likewise with his Muslim brothers, and that he be an adviser with insight who directs to the good, hoping for the reward of Allah and fearing His punishment, as He, free is He from all imperfection says:
“And the believing men and the believing women, they are the allies of one another. They enjoin the good and forbid the evil…” 5
This is how the believers are between themselves and with their families. They establish that which is obligatory amongst their families and they establish that which is obligatory amongst their Muslim brothers, hoping for the reward of Allah and fearing the punishment of Allah.
And indeed, Allah has said to His Prophet, upon him be peace and blessing:
“And enjoin upon your family the prayer and be patient in offering them…”
And He, free is He from all imperfection mentioned about His Prophet and Messenger Ismaa’eel, upon him be peace and blessing, that he was true to what he promised and a Messenger and a Prophet, and he used to enjoin upon his family the prayer and the zakaat and his Lord was pleased with him. And that is in His Saying The Most High in Surah Maryam:
“And mention in the Book (the Qur’an) Ismaa’eel, indeed he was true to what he promised and he was a Messenger and a Prophet. And he used to enjoin upon his family the prayer and the zakaat and his lord was pleased with him.” 6
So, your family, your children and your close relatives are the most deserving of the people of your goodness and kindness and to move quickly in saving them from the fire, for this is from the greatest of acts of kindness to them in acting upon the previous verse, and it is:
“O you who believe, save yourselves and your families from a fire..” 7
So, this great affair, is more important than you giving them dirhams and deenaars and what they need in the world, for moving quickly to save them from the punishment of Allah and their salvation from the anger of Allah on the Day of Judgement is an important and great matter. And being kind to them with acts of charity and spending (upon them) is from the generality of goodness which you are commanded with. However, more important than that is that you counsel them with the obedience of Allah and enjoin upon them that which Allah made obligatory upon them according to your capability, and that you prevent them from what Allah has made prohibited for them, and that you are upright upon that and that you become a good model and example (for them) in every act of goodness.
So, you start with yourself, until they take you as an example in every act of goodness. And from that, is to hasten to the prayer and to preserve it in the congregation, to preserve the tongue from that which is not appropriate, honouring the close relatives and the neighbours, enjoining the good and forbidding the evil, calling to Allah and other than that from the ways of goodness. You should be a good example to the people of your house, to those that you sit with, to your colleagues and to your neighbours. And this position requires patience and sincerity to Allah and truthfulness, for it is a great position, the position of calling, directing and advising, a position of moving quickly in saving yourself and your family from the fire, acting in accordance with the Saying of Allah, free is He from all imperfection:
“O you who believe, save yourselves and your families from a fire whose fuel is men and stones…” 8
Allah, free is He from all imperfection, called them (the people in this verse) with the description of eemaan (belief) because eemaan orders them with this affair and calls them to it, despite the affair (of saving yourselves and your families) being obligatory upon everyone. So, it is obligatory upon all those who are (Islamically) responsible that they fear Allah and strive to save themselves and their families and all of the people from the punishment of Allah. So, every responsible person is ordered with that, however, the people of eemaan are more specific for this order and the obligation upon them is greater because they believed in Allah and knew what is obligatory upon and so the obligation upon them is greater. And due to this, He, free is He from all imperfection, addressed them with His Saying:
“O you who believe, save yourselves and your families from a fire whose fuel is men and stones…” 9
So beware of being from its fuel. Then He, free is He from all imperfection says:
“…over which are (appointed) Angels stern (and) severe who do not disobey Allah in what He has ordered them with and they do that which they are commanded.” 10
The meaning (of this) is that they (the Angels) carry out what they are ordered to do. They are not like the people of the world who may perhaps be treacherous and perhaps bribery may benefit them (from carrying out their orders). As for these Angels, then it is not possible for them to leave what they were ordered to do. Rather, they carry out what they are ordered with from entering you and other than you into the fire.
So beware of meeting your lord and you are upon a condition in which you anger Allah, free is He from all imperfection, and obligate your (own) entry into the fire. And it is imperative to have a continual concern for this matter, and truthfulness and sincerity, and to ask Allah The Magnificent and The Most High to aid you and to grant you success. And it is obligatory that you be a righteous example to your family so that they can see from you haste and racing towards good deeds until they take you as an example in acts of goodness. And it is imperative that they also see from you precaution against evil deeds and staying away from them until they take you as an example in abandoning evil. And this abode is the abode of struggle and the abode of patience and co- operation upon goodness and taqwa and mutually advising one another with the truth and patience upon it. As for the other abode, then it is the abode of recompense of that which you did from good or evil. And this abode, meaning the abode of the world, it is the abode of action and the abode of preparation. And due to this, He, free is He from all imperfection says:
“By time. Indeed mankind is in a state of loss, except for those who believe and who do righteous actions and who mutually advise one another with the truth and who mutually advise one another with patience.” 11
And He, free is He from all imperfection says:
“…and co-operate upon goodness and taqwa and do not co-operate upon sin and transgression.” 12
And the Prophet (sallalahu alaihi wa sallam) said:
“The religion is sincerity, the religion is sincerity, the religion is sincerity.” It was said: ‘To whom O’ Messenger of Allah?’
He said: “To Allah, to His Book, to His Messenger and to the leaders of the Muslims and their common people”. 13
So, it is imperative to mutually counsel one another with the truth and to advise one another and to have truthfulness and patience until you meet your lord and you are one who is patient, expecting a reward and one who strives hard. And due to this, He The Magnificent and The Most High says:
“And those who strive in our cause, We will for a surety guide them to Our Paths. And indeed Allah is with those that do good.” 14
So, the truthful one who strives hard for the sake of Allah, Allah guides him, aids him directs him. And His Saying:
“And those who strive in our cause…”
means: strive against your own selves and strive against the enemies of Allah, and strive against the shaytaan, and strive against the desires. And due to this, He – free is He from all imperfection – has made striving (jihaad) general in the aforementioned verse so that it covers (the different) types of striving. And He says:
“And those who strive in our cause…” i.e. for the sake of Allah “…We will for a surety guide them to Our Paths. And indeed Allah is with those that do good.”
So, work hard in the obedience of your lord and strive hard against your soul until you become upright. And strive hard for the one who is under your charge until he/she becomes upright, and Allah is with you:
“And those who strive in our cause, We will for a surety guide them to Our Paths. And indeed Allah is with those that do good.”
We ask Allah to make us and all the Muslims from those who strive hard in His path, and we ask Allah to make us all from amongst the callers to guidance and the supporters of truth, and that he grants us the success and haste towards every good and to beware of every evil, indeed He is The All-Hearing, The Near, and may peace and blessing be upon our Prophet Muhammad, his family and his companions.’
1 Translator’s note: Daar-ul-Muayyid, Riyadh, 1st Edition, 1421/2000, compiled by Muhammad Bin Sa’d Ash-Shuwway’ir. This short talk was given by the Sheikh in Masjid-ul-Iftaa in Riyadh on Wednesday the 6th Jumaada Ath-Thaaneeyah 1415 Hijrah (as mentioned on page 136, footnote No.1).
2 Surah At-Tahreem, 6
3 Narrated by al-Bukhaaree in the chapter of Jum’ah, No. 844 and Muslim in the chapter of Al- Imaarah, No. 3408.
4 Surah An-Nisaa, 36
5 Surah At-Tawbah, 71
6 Surah Maryam, 45-46
7 Surah At-Tahreem, 6
8 Surah Tahreem, 6
9 Surah Tahreem, 6
10 Surah Tahreem, 6
11 Surah Al-‘Asr
12 Surah Al-Maaida, 2
13 [Translator’s note:] This narration has been authenticated (as saheeh) by Sheikh Al-Albaanee in Al-Irwa No.26
14 Surah Al-‘Ankaboot, 69
Narrated by At-Tirmidhee in Al-Birr Was-Sillat No.1849 and An-Nasaaeee in Al-Bay’ah No.4128.
Translated by: Abu Yusuf, Sagheer Ibn ‘Abdir-Rasheed Al-Kashmeeree
Umm Abdullah Al Wade’iyyah Speaks of Her Father’s Rearing of His Daughters #islam #sunnah #salaf #salafi
Umm Abdullah Al Wade’iyyah Speaks of Her Father’s Rearing of His Daughters
Taken from the book: Nubthatun Mukhtesiratun Min Nasaaeh…
(Brief summarized excerpt of my father’s, Shiekh Muqbil bin Hadee Al Wade’iee life)
The following two questions were posed to me (Umm Abdullah):
1- (What was) the extent of his (Shiekh Muqbil bin Hadee Al Wad’ee) focus on us while we were young?
2- (What was) his manner of teaching his family?
As for the first question:
Our father did not neglect us, even though he was extremely busy. An example of this is his major concern for us with regards to learning the Quran. He would recite the Quran to us in order for us to memorize it and (he) would record (his) recitation on a (audio) tape in order (for us) to perfect the recitation. One time while my sister was memorizing, she went to him in order for him to record his recitation, but he was in the library. She called him and he left his research, came and recorded the recitation, and then returned to his library.
(translator’s note: In another place it was mentioned that the Shiekh stood under a tree and recorded the recitation for his daughter and then returned to his research)
When we began to understand the recitation he purchased a Quranic (audio) album by Shiekh (Mahmoud Khaleel) Al Housrey. He purchased one for each of us without a radio in order to protect us from listening to music. Once we became more mature, he purchased a recorder with a radio, but strongly warned us against music. By the praise of Allah we accepted that. We have never heard music, and we strongly detest it. Verily the Messenger(sallalahu alahi wa salem) spoke the truth when he said:
‘Every newborn is born upon the fitrah, then his/her parents make him/her a jew, a christian or a pagan’
(Sahih Al Bukhari and Muslim on the authority of Abu Hurairah)
He (Shiekh Muqbil) listened to what we memorized and we read to him much good. He would order us to memorize from one specific print of The Quran. This is because memorizing from one specific print assists (the individual) in memorizing with accuracy. If he saw us carrying a different print he would become upset and admonish us. May Allah have abundant mercy on him.
Amongst the students of knowledge, there were some students from Egypt and Sudan that had their wives accompanying them (in Yemen). Some of these women would teach us and our father would pay them a salary. This was done due to his specific focus and concern of our rearing and his general focus of the rearing of other (young) girls. This (manner of study) continued till (we reached) the fourth grade according to school standards. When he brought the books (curriculum/syllabus) that we were going to study with the female teachers, he would order us to erase all the pictures of living things. We would do so with hate for pictures.
After that we were taught Islamic knowledge. Knowledge of the Quran and Sunnah. We would memorize with our teachers and memorize hadeeths, all praise belonging to Allah.
Our father would entertain us and joke with us with that which Allah made permissible, contrary to what many people do today, except for those whom Allah has mercy upon. They (aforementioned people) entertain their children with television, music and crazy toys, and other than that from wrong and evil. (This is done) while our Prophet Muhammed -sallahu alahi wa salam- said, as it comes in Sahih Al Bukhari and Muslim on the authority of Ibn Umar, the Messenger said:
‘All of you are shepherds, and all will be held responsible over his flock’
He (The Messenger) also said:
‘There is no servant that Allah gives a responsibility and he is not sincere in it’s regard, except that he will not smell the fragrance of paradise’
(Sahih Al Bukhari and Muslim on the authority of Ma’kal bin Yasar)
Our father would forbid us from constantly leaving the home. He would order us to never leave except with his permission.
This was a summary of his care for us while we were children.
As for the second question:
Firstly, he was very concerned with our learning the religion of Allah and with our increase in Islamic knowledge. Due to this, he went through great means to provide us with everything that would assist the seeking of knowledge and free our time for it. May Allah give him a generous reward and enter him into His highest part of paradise.
He would designate a time to teach us, and on the following day he would question us concerning the previous lesson. If the previous lesson was difficult, he would lighten (the questioning) contrary to if it was easy.
From the private lessons that he taught in our home: ‘Qatru Nada’ (Arabic grammar), this was taught (completed) twice, ‘Sharh ibn Aqeel’ (Arabic grammar), also taught twice, and Tadreeb ar Rawee (Sciences of Hadeeth). We were studying: ‘Musil at Tallab ila Qawed al ‘Irab’ authored by Shiekh Khaleed al Azharee, but we were prevented from completing it due to his final illness. May Allah cover him with His mercy.
He also promised us a lesson in Balagha (Eloquence of Arabic), but his final illness also prevented the fullfilling of this. Allah is The Helper.
He would teach us in a cheerful manner, as was his norm during his lessons. This (characteristic) would allow the student(s) to inquire about any misunderstanding in the class. Our sittings with him were filled with good, review of knowledge and guidance, even during meal times and over the phone. Even during his illness while we were concerned for him, he continued to question us and bring joy to us. All praise is for Allah.
Note: She mentions a footnote during this paragraph, it reads:
That time while he was in Saudi Arabia before traveling to Germany, he telephoned me and said:
Assalam u alaikum wa rahmatullahi wa barakatuhu.
(She said) I responded without mentioning: wa barakatuhu.
He then said to me: Why didn’t you respond with that which is better?!
He was referring to the statement of Allah in the Quran:
‘And if you are greeted with a greeting, then return a greeting which is better or the same’.
He was very concerned with our statements and if we made a mistake, he would admonish us with gentleness and say: Don’t be like the people of Sa’da (city in north Yemen). One of them learns Arabic for years until he reaches the level of ‘Al Mugnee Al Labeeb’, but he still speaks on the level of a layman.
(She continued to say) I said to him one time on the phone: Now, we no longer find someone to correct us in our mistakes as you used to do. He responded: Supplicate to Allah for me. (She said) I pray that Allah raises him in the high parts of paradise and I pray He (Allah) makes my sister and I from those whom He (Allah) said (in the Quran) concerning them:
‘And those who believe and their children follow them in belief, We will join them with their children (in paradise), and We will not waste their actions’
(end of footnote)
Occasionally, he would be firm in his questioning in order to test our understanding. He would also do this with his male students, and at times he would give us difficult questions. I (Umm Abdullah) said to him one time: These questions are not on my level. He responded: I know, but I intended a benefit from them, but I placed them in the form of questions.
I (Umm Abdullah) say: What he used to do has an origin in the legislation. It has been recorded in Sahih al Bukhari and Muslim on the authority of Mu’ath bin Jabal, he said: I accompanied the Messenger (sallalahu alahi wa salam) on a riding beast when he said:
‘Oh Mu’ath! I said: I answer your call and I’m continuously at your service. He (the Prophet) repeated this 3 times and then said: Do you know what is the right of Allah upon His servants? I said: No. He said: The right of Allah upon His servant is that they worship Him and don’t associate partners with Him. Then some time passed and he said: Oh Mu’ath! Do you know what is the right of the servants with Allah, if they do that (worship Him without associating partners to Him)? Their right is that He will not punish them’.
Presenting a benefit in the form of a question strengthens comprehension of the information, and is understood better than presenting it in any other manner. This is because the student will gather and focus his attention to what is being presented to him.
He would occasionally direct questions to the females that were listening to the lessons, and then he would check which answers were correct or false. From those questions that he asked (them): What is (the ‘Iraab) analysis for the following sentence:
The two Abdullah’s came riding (camel, horse, etc).
And (the likes of the question) what is the meaning of their (teachers of the Arabic language) statement explaining ‘Itha’ (if): it hides (the doer of the action) because it is (used as) a condition. It is (also) mansoob (carries a fatha) due to the response of the condition.
(translator’s note: I apologize for my inability to translate the last example accurately. It deals with Arabic grammar that is very difficult to explain in English. Allah knows best)
We would ask him concerning doubtful matters or confusion related to our lessons or research, and if we did not fully comprehend his explanation of the matter, he would request us to continue researching, or he would accompany us to the library and assist in researching the matter. This is something that indeed brings sadness to us, because who after my father would lend such assistance!
(A poet said):
Who can compare to your kind soft way?! You walk gently and without haste, but arrive/come first.
Verily from Allah we come (are created), and to Him we will return. I (Umm Abdullah) ask Allah to give us a firm statement (La illaha ill Allah) in this life and the hereafter.
He would admonish and direct us with gentleness and ease, and by the mercy of Allah, we had no choice but to obey him. Verily (his orders) were for our own good and well being, and all of them (his guidance and admonition) were precious pearls attached to and supported by the Quran and Sunnah.
From his astonishing mannerism was that he was not strict /harsh against our opinions and deductions that were possibly correct. If we held an understanding different from his in a matter, he would not be harsh toward us. This was his normal character with his students, as was known. He would not act cruel or stern toward them (his students) if their opinions or understanding could possibly be correct. This (character) is something; oh respected reader, difficult to find (in a teacher).
He warned us of the society, because it is one that is deviant and astray. It (is a society) that races toward that which is incorrect and does not benefit, except for those whom Allah shows mercy.
He warned us of pride, and he disliked for a female to be prideful and arrogant toward her husband. He would say: There is no good in her (this type of female).
He encouraged us with abstinence in this worldly, vanishing life.
He instructed us to intend through our eating and drinking, to strengthen ourselves for obedience to Allah, in order to receive the reward of Allah.
He would say: Do not busy yourselves with preparing food, what is easily available, we will eat.
He (constantly) encouraged us. He was not from those fathers who discourage their daughters and families. He made our level (of work) simple in order that we continued to progress and prepare ourselves with learning and obtaining beneficial knowledge.
From his statements to me was: “I hope that you become a faqeeha” (female grounded in religious legislation).
Oh by the One who we hope from no other than Him, I ask you Oh Allah to make his wish/hope a reality.
As for discouraging (your daughters or family), this only brings about laziness and hopelessness, and may lead to a regretful result.
At other times, if he noticed from us a deficiency in answering questions, he would admonish us. This was from his ways of wisdom. He would do this with the purpose of protecting us from conceit and pride, these two matters are diseases and they are fatal. May Allah protect and save us from them.
Several years ago (while the Shiekh was still alive), I (verbally) wished (in his presence) to see a palm pith. (Later) He saw some people digging up a palm tree, when they pulled out the palm pith from the heart of the tree; he brought me one to the house and said: Here is a palm pith.
(translator’s note: I believe she intendeds here to illustrate her fathers gentleness and willingness to take some time out of his extremely busy schedule to fulfill his daughters wishes)
In conclusion to this answer, (I would like to mention) I saw a dream of my father after his death. He and Shiekh Ul Islam Ibn Taymiyyah were present in a place that I am not certain of. I believe it may have been the lower library (in Dammaj). Shiekh Ul Islam was standing with his beautiful white beard. It almost fully covered his chest. My father was also very handsome and strong. I ask Allah to place them in His highest paradise.
(end of translated text)
This is what we had to offer of the translation of her work. We encourage everyone to read the full version of her father’s biography. Indeed she has placed in her book jewels and pearls that were only seen and witnessed by her. May Allah increase her in knowledge and understanding.
May the peace and blessings of Allah be upon our last messenger Muhammed, and upon his family members and companions.
Mustafa George
(Revised with additional statements) salaf & Scholars of the present encouraging the #learning of the #Arabic #language
The following are a few statements of the salaf and Scholars of the present encouraging the learning of the Arabic language
(Revised with additional statements)
Al Hafith Ibn Battah mentioned concerning Imam Ahmed:
…Saleh ibn Ahmed narrated:
A man that was present (during the trials and debates of Imam Ahmed about the Quran being created or not) informed me:
I followed him for three days of trials and debates while they were debating with him and speaking to him. He never made a mistake in Arabic grammar! I never thought a person could possess such strength and a strong heart.
Ibn Battah continued to write:
…on the authority of Abu Bakr Al Marruthee, he said:
Abu Abdullah (Ahmed bin Hanbal) would not make grammatical mistakes. I was informed that while he was being debated with in front of the ruler, he did not make a grammatical mistake!
Abu Bakr Al Marruthee also said:
Ibn Abee Hassan -the scribe- mentioned to me:
While Abu Abdullah was incarcerated he requested from me (to borrow) the book of Hamzah (a book on Arabic grammar). I gave it to him and he read/reviewed it before being questioned and debated.
(source: Al Ibaanah 2/249 and on)
I (Mustafa) say: Without a doubt, this illustrates the importance the salaf gave to speaking correct grammar. It also shows the strength of Imam Ahmed, and his courage. It would be very difficult for an individual to focus on correct speech, knowing he may very well be living the last days of his life! This also shows his wisdom, not to make a grammatical mistake in order that the people of deviation would not have a proof to say: He doesn’t understand Arabic! The likes of this is mentioned in the below statement of Shiekh Hammad Al Ansari. Allah knows best.
Sheikh ul Islam Ibn Taymiyyah (rahimahullah) said:
The Salaf would admonish their children for making Arabic grammatical mistakes. Due to this, we are ordered, whether it be an obligation or a recommendation, to preserve the Arabic (grammatical) laws, and to correct the tongues that have deviated from the correct speech. By doing so, we preserve the methodology of understanding the Quran and the Sunnah. We also preserve the following of the Arab in their manner of (correct) speech. If people were left with their grammatical mistakes, this would be considered a great deficiency and despicable mistake.
(source: Majmoo’ Al Fatawa 32/252)
Shiekh ul Islam (rahimahullah) also mentioned a statement of Imam Ash Shafi’ee (rahimahullah), he said:
…this is because the (language) that Allah choose is Arabic. He revealed His glorious book (The Quran) in this language and He made it the tongue of His final and last prophet, Muhammed -sallahu alahi wa salem. Therefore, we say: it is befitting for everyone that has the ability to learn this language to do so, this is because it should be the most desired language to learn. At the same time, it is not forbidden for people to speak with other than the Arabic language.
(source: Iktidah As Siralt Al Mustaqeem 1/521)
Imam Adh Dhahabee (rahimahullah) mentioned:
That which a scholar needs to be is:
-Taqiyan (have taqwah)
-Thakiyah (have intelligence)
-Nahwiyan (firm in Arabic grammar)
-Lugawiyan (firm in Arabic language)
-Zakiyan (pure in action and/or intentions)
-Hayiyan (shy)
-Salafiyan (follow the way of the Salaf As Saleh)….
(source: Siyar ‘Alam An Nubalah 13/380)
Imam Adh Dhahabee (rahimahullah) also mentioned the following story:
On the authority of Al Mughirah bin Abdur Rahman, he said: Abdul Azeez Ad Darawirdee accompanied a group of people to visit my father for the purpose of reading a book to him. Ad Darawirdee read the book for them but he possessed a poor (Arabic) tongue and made many despicable mistakes. My father said to him: Woe be to you oh Darawirdee! You are in need of correcting your tongue before looking into this affair (hadeeth), more so than anything else.
(source: Siyar ‘Alam An Nubalah 8/368)
Shiekh Hammad Al Ansari (rahimahullah) said:
When a Muwahid (person implementing Tawheed) makes a mistake in Arabic grammar, he is accused of not understanding (his religion).
The Shiekh’s son commented:
Meaning: It is befitting for a person upon the Sunnah to learn the sciences of the Arabic language in order not to make grammatical mistakes.
(source: Al Mejm’oo 2/557)
Sheikh Muhammed bin Saleh Al Uthaymeen (rahimahullah) said:
From the benefits of learning the Arabic language is correction of the tongue with the Arabic tongue which the speech of Allah was revealed in. Because of this, understanding the Arabic language is extremely important. But the sciences of the Arabic language are difficult in the beginning and become easy thereafter. It is the example of a house made of cane (the likes of sugar cane), but its door is made of steel. Meaning, it is difficult for one to enter, but once one does, is then made easy. Due to this, I encourage the student to learn the foundations of the language in order to make the rest easy for him/her.
(source: Sharh Al Ajromiyah pg.9)
The aforementioned speech of Ibn Taymiyyah reminds us of the statement of Umm Abdellah Al Wadie’yah concerning her father, the beloved Sheikh Muqbil bin Hadee Al Wadi’ee.
She wrote:
My father would admonish us (her and her older sister) if we made a mistake in Arabic grammar. He would say: Don’t be like the people of Sa’daa, they learn Arabic for several years until they reach the level of ‘Al Mugnee al Labeeb’ (famous book in Arabic grammar), yet they continue to speak similar to the normal layman.
(source: Nubtha Muktesirah pg.52)
Sheikh Muqbil (rahimahullah) also mentioned:
The sciences of the Arabic language (nahoo) are from the important forms of knowledge that are incumbent upon the Muslims to focus on. This is because the enemies of Islam seek to divert the Muslims away from the language of their religion and busy them with what has less importance in their religion. And Allah is the Helper.
(source: Ershad Thawil Fitan pg.65)
He likewise said:
If a student becomes strong in the Arabic language, this will make learning other subjects easy for him.
(source: Intro. to Al Hilal Adh Dhahabiya pg.8)
In closing we say, one thing that a person especially a salafee who is in seek of knowledge can reflect over to help encourage the studying of the Arabic language, is the following question of reflection and contemplation:
What would you do if you came into contact with the greatest scholars of our time, the likes of Sheikh Saleh al Fowzan, Sheikh Ahmed an Najmee, Sheikh Abdul Azeez ala Sheikh, Rabea bin Hadee, Sheikh Ubaid al Jabiree, etc…, what if you came into contact with these scholars without having a translator?! How much would you truly be able to benefit from them?! How many questions could you possibly ask?! How would you understand their answers and advice?!
May Allah guide us to what is good in this life and the hereafter. May the peace and blessings of Allah be upon the last messenger Muhammed, his family members and companions.
Mustafa George
Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=19&Topic=5792
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