The third ideology is that of wahdatul-wujood, i.e. that all in existence is a single reality, and that everything we see is only aspects of the Essence of Allaah. The chief claimant of this belief was Ibn ‘Arabee al-Haatimee at-Taa’ee, who was buried in Damascus having died in the year 638H. He himself says about this belief in his book al-Fatoohaat-ul-Makkiyyah”
“The slave is the Lord and the Lord is a slave,
I wish that I knew which was the one required to carry out the required duties.
If I were to say the servant then that is true, or if I were to say the Lord,
then how can that be required for Him.”
Al-Fatoohaat-ul-Makkiyyah as it is attributed by
Dr. Taqiyyuddeen al-Hilaalee in his book al-Hadiyyatul-Haadiyah (p.43).
He also says in al-Fatoohaat:
“Those who worshipped the calf worshipped nothing except Allaah.”
Quoted as Ibn ‘Arabee’s saying by Ibn Tayrniyyah in al Fataawaa (vol.11)
who attributes it to the book al Fatoohaat.
Indeed he praised Fir’awn (Pharaoh) and declared that he died upon eemaan!
Furthermore he speaks against Haroon for his criticism of his peoples worship of the calf, thus directly opposing the text of the Qur’aan.
He also held that the Christians were Unbelievers only because they made divinity particular to ‘Eesaa, whereas if they had made it general to all then they would not have been unbelievers. [Despite all the gross deviation of Ibn 'Arabee and the fact that the scholars declared him to be an Unbeliever, yet he is revered by the Sufis and others who do not distinguish between the truth and falsehood, and those who turnaway from accepting the truth even when it is as clear as the sun. But his books, which are filled with clear apostasy, such as al-Fatoohaatul-Makkiyyah and Fusoosul-Hikam are still circulated. He even has a tafseer, which he called at-Tafseerul-Baatin since he holds that there is an apparent and a hidden meaning for every Aayah, so the outer meaning is for the people of Ta'weel]
The scholar Burhaanuddeen al-Baqqaa’ee said, explaining the beliefs of Ibn ‘Arabee at the start of his book, Tanbeebul-Ghabee:
“Firstly it must be known that his speech, i.e. that of Ibn ‘Arabee, revolves around unrestricted unity of allexistence, that there is nothing besides this world, and that the Deity is a composite whole which does not exist except within its parts.”
Ibn ‘Arabee held that all the pagans and idol-worshippers were upon the truth since Allaah is in his view everything. Therefore whoever worshipped an idol, or worshipped a stone, or a tree, or a human, or a star, then he has worshipped Allaah.
O brothers, if the Sabians were unbelievers because they worshipped the stars, and the Jews were unbelievers because they worshipped the calf, and the Christians were unbelievers because they worshipped ‘Eesaa, and the Quraysh were unbelievers before Islaam because they worshipped idols…then how can the one who calls to the worship of all these things not be an unbeliever? [See Hadhihi Hiyas-Soofiyyah (p.38)].
Ibn ‘Arabee even admits his belief that all religions are one and that his heart is ready to embrace every sect and religion.
Source : The Reality of Sufism in Light of the Qur’an and the Sunnah – Muhammad al-Madhkhalee [PDF]
As to what proceeds: The noble shaikh, al-Allaamah Saalih ibnu Fawzaan ibni Abdillaah al-Fawzaan was asked the following question:
Question:
I find some vagueness between Ibnu Arabee and Ibnul Arabee. I would hope that you would explain for us the difference between the two and their most well, known writings?
Answer:
The difference between the two is clear. Ibnu Arabee without the definite article [attached to the name Arabee] is the well known heretic who used to espouse Wahdatul Wujood and he was one of the extremist Soofees who were eventually lead to the issue of ilhaad, the statements of Wahdatul Wujood and that there is no difference between the Creator and the creation. And according to his aqeedah, all that exist is Allaah, the Most High.
As for Ibnul Arabee, with the definite article [attached to the name Arabee], then he is the well-known, lofty imaam, Aboo Bakr ibnul Arabee, al-Maalikee who had noble writings in the area of hadeeth and tafseer and a noble book, defending the Companions, which he called al-Awaasim minal Qawaasim.
He defended in that book, Islaam and the Companions of the Messenger of Allaah, sallallaahu alaihe wa alaa Aalihee wa Sahbihee wa sallam.
It is a noble book and he also has a book entitled Tafseeru Aayaatil Ahkaam, in two huge, volumes. He also has an explanation of the Sunan of [al-Imaam] at-Tirmidhee called Aaridatul Ahwadhee fee sharhit Tirmidhee.
All of these books are published and to be [easily] found and all the praise is due to Allaah.
Therefore, there is an obvious difference between these two men; one is an astray disbeliever, and that is none other than Ibnu Arabee, al-Haatimee, at-Taa’ee while [the other one] Ibnul Arabee is a noble, lofty imaam known for correctness, knowledge and fear of Allaah.
Source: al-Muntaqaa minal Fataawaa of the noble Shaikh Saalih al-Fawzaan, volume two, pages 306-07
Dawud Adib the son of David C.White Sr.
Jazaakum Allaahu khayran. It should be noted that this is not absolute, as some of the ‘ulamaa’ do not go by this. Just as some say Ibn ‘Uthaymeen sometimes and Ibn al-’Uthaymeen sometimes, ‘Abbaas, al-’Abbaas, Ibn Qayyim, Ibn al-Qayyim, etc., they may say Ibn ‘Arabee and Ibn al-’Arabee for the same person. And Allaah knows best.
Moosaa ibn John Richardson
http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=3943&bookmark=1
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source: silsilat ul-ahaadeeth idh-dha’eefa – the series of weak narrations – hadeeth no. 163
~
“If the Arabs are humiliated, Islaam is also humiliated” – grading of hadeeth: mawdoo’ (fabricated)
Shaykh al-Albaani (rahimahullaah) comments:
“The glory of Islaam is not connected with Arabs only; rather Allaah may give it glory by other than them from the believers, as that happened during the time of the Ottoman Empire especially in its beginning. So Allaah had given glory to Islaam through them until its authority spread to the middle of Europe. Then, when they started to abandon the Sharee’ah (Islamic Legislation) and incline toward the European laws – taking that which is lower in exchange for that which is better – their authority diminished from those countries and others until it had disappeared from their (own) countries as well! Hence, only something little remained there of the manifestations that could indicate their Islaam! So by that, all of the Muslims were humiliated after their glory, and the disbelievers entered most of their countries and concentrated on humiliating them. And even if these (countries) were apparently freed from (the disbelievers’) colonization, they colonize them in secret under the screen of many projects such as the economy and the like! Therefore, it is established that Islaam is given glory and humiliated by the glory and humiliation of its people whether they are Arabs or non-Arabs, and ‘there is no superiority of an Arab over a non-Arab except by taqwaa.’[1] So O Allaah! Give glory to the Muslims and inspire them to return to Your Book and the Sunnah of Your Prophet [sallAllaahu 'alayhi wa sallam] until You give glory to Islaam by them.
However, that does not negate the Arab race being better than the race of the rest of the nations; rather, this is what I believe in – even though I am Albanian but indeed I am Muslim, all praises and thanks are to Allaah – because the precedence of the Arab race that I have mentioned is that which ahl us-sunnah wal jamaa’ah[2] are upon, and a group of mentioned narrations about this matter indicates (this), such as (the Prophet’s) (sallAllaahu ‘alayhi wa sallam) statement: ‘…Indeed Allaah chose Bani Kinaanah from the offspring of Ismaa’eel, and chose Quraysh from Bani Kinaanah, and chose Bani Haashim from Quraysh, and chose me from Bani Haashim.’[3]
But this should not cause the Arab to boast of his race – because it is from the affairs of jaahiliyyah which our Prophet Muhammad (sallAllaahu ‘alayhi wa sallam), the Arab, had abolished, as clarified earlier – just as we should not be ignorant of the reason why the Arabs deserve precedence, which is what they were distinguished with in regard to their understanding, language, manners and works, and that qualified them to be the carriers of the Islamic da’wah to the other nations. So indeed if the Arab knows this and follows it, it will enable him to be – like his predecessors – a righteous member in carrying the Islamic da’wah. As for if he gives that up, then he doesn’t have any excellence at all; rather, the non-Arab who possesses the Islaamic manners is better than him no doubt, since true excellence is only following the eemaan (faith) and knowledge with which Muhammad (sallAllaahu ‘alayhi wa sallam) was sent. So whoever is stronger in it, he is better. And excellence is only by defined names in the Book and the Sunnah, such as Islaam, eemaan (faith), birr (righteousness), taqwaa, knowledge, righteous deeds, ihsaan and the like, and (it is) not by a person merely being an Arab or non-Arab, as Shaykh ul-Islaam ibn Taimiyah (rahimahullaah) said, and this is what (the Prophet) (sallAllaahu ‘alayhi wa sallam) pointed out with his saying: ‘Whoever’s deeds slow him down, his lineage will not make him go faster.’ Muslim narrated it.
In summary: Indeed the excellence of the Arabs is only due to virtues that are realized amongst them, but if (these virtues) disappear because of their negligence of their Islaam, their excellence will also disappear, and whoever from the non-Arabs adheres to (these virtues) will be better than them; ‘there is no superiority of the Arab over the non-Arab except by taqwaa.’ Therefore, the going astray of the one who calls to Arabism becomes clear, (who calls to it) while he does not possess any of its excellent characteristics at all; rather, he is a European inwardly and outwardly!”
[1] piety and fear of Allaah
[2] those who adhere to that which the Prophet (sallAllaahu ‘alayhi wa sallam) and his Companions were upon with regard to ‘aqeedah (belief), manhaj (methodology) and all other matters of the religion
[3] Saheeh at-Tirmithee #3606
Source : asaheeha translations
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In the Name of Allaah, the All-Merciful, the Ever-Merciful…
The imaam, Aboo Daawood {d.275) collected in his Sunan (#4174) that Aboo Hurayrah encountered a woman who was wearing perfume, and the tail of her garment was dusty. He said, “O servant of al-Jabbaar! Have you come from the masjid?” She said, “Yes.” He said, “And you have perfumed yourself for that purpose (i.e. praying in the masjid)?” She said, “Yes.” He then said, “I heard my beloved Abul-Qaasim (may Allaah raise his rank and grant him peace) saying:
“The prayer of a woman who wears perfume to go to the masjid is not accepted until she returns and takes a bath, like the bath of janaabah (after sexual intercourse, i.e. a full bath).”
Understanding the Hadeeth:
[1] The hadeeth was also collected by Ahmad, Ibn Maajah and others, with a weak chain because of ‘Aasim ibn ‘Ubaydillaah. However, it is strengthened by another chain found in Saheeh Ibn Khuzaymah (1682). The latter chain is also weak, however they strengthen each other and thus the hadeeth is considered authentic, classified as: hasan lighayrihi[1]. Ibn Khuzaymah considered the hadeeth to be authentic. Al-Albaanee authenticated it in as-Saheehah (1031).
[2] The statement, “like the bath of janaabah” specifies that the intention is not to just remove the perfume from the place it was applied, but rather a full bath must be taken.
[3] Some people may misunderstand the hadeeth to be specific to women who go the masjid for prayer, however this is clearly not the case. The mention of the masjid is not restrictive in this hadeeth, and the ruling applies to women going out anywhere. Since the masjid is a place where the men have been encouraged to dress well for and wear perfume, then it is not disliked for the smell of the perfume to be in the masjid. So the problem with women wearing perfume to the masjid is the distraction they would create and the potential fitnah that would ensue. This is the ‘illah (reason) for the prohibition. Thus, if this is the ruling for being around the best people, the people who pray in the masjids, the people whom Allaah has praised in His Book as being those who truly believe in Him and that they are men who are not distracted by trade, then how much more does the prohibition apply to the most evil places, the gathering sites of the wicked (fujjaar), the most despised places on earth to Allaah…!! So it as if he was using the masjid as an example of the best case scenario, where one would never imagine someone acting upon his desires and chasing after a woman… so then if it is not allowed to wear perfume in such a place, then what about the places where illicit behavior is very common!
This general application of the hadeeth seems to be what Aboo Daawood understood when he gathered the hadeeth in his Sunan and entitled the chapter: “The Chapter of What has Been Reported About Women Wearing Perfume Outside”
[4] A similar hadeeth in Saheeh Muslim (#444) forbids women from attending ‘Eshaa’ Prayer in the masjid if they have been affected by bakhoor (burned fragrances, like incense). It is also to be understood in light of point #3.
[5] The hadeeth shows that the Companions used to enjoin the good and forbid the evil with women who were not in their family.
[6] The hadeeth also shows the practical implementation of tathab-but (being certain before acting), since Aboo Hurayrah asked the woman, “And you have perfumed yourself…?” Notice that he did not assume that the scent was hers without asking.
And Allaah knows best.
Footnotes:
[1] For more understanding of hadeeth terminology, see the ‘Hadeeth Sciences’ Summer Course
Compiled and translated by Moosaa ibn John Richardson
Question:
Is it permissible for Muslims who live as minority communities in non-Islaamic countries and who have no supporter or guardian other than Allaah, to take out insurance policies? The insurance company, through monthly payments, will take care of a person’s children after his death?
Response:
According to my knowledge, insurance policies are based on winning and losing. Every policy or contract that is based on this is in fact gambling, which Allaah has forbidden in His Book (Qur.aan) and has placed alongside wine and the worshipping of idols. He, the Almighty, says: {O you who believe! Alcoholic drink, gambling and divining with arrows are an abomination of Satan’s doing. So avoid them in order that you may be successful}, [Soorah al-Maa.idah, Aayah 90].
Let me give you an example, You insure a car and pay one thousand dirhams every year in order that the insurance company guarantees to cover the cost of whatever might happen to the car, whether it is written-off or just damaged. If a year passes and the car has neither been written-off nor damaged, then the insurance company is the winner and the insurance policy holder is the loser. If, however, the car is written-off or badly damaged, the policy holder will get back more than he paid to the company. In this case, he is the winner and the insurance company is the loser. Every contract which is based on this is gambling and hence forbidden.
However, it has been mentioned to me that in some countries people are forced to take out insurance policies. So what can Muslims do if this is the situation? In my opinion, he should pay whatever money that he is forced to pay for insurance but he should not consider that it is a legal contract or agreement, but rather that it is money paid unjustly under pressure. If no loss occurs, this is by the Grace and Mercy of Allaah towards him and the money has been taken from him unjustly and he shall find it on the Day of Resurrection. In the event that he suffers some loss to his property and the insurance company intends to reimburse him, then, if the amount he is due back is equal to what he paid for his policy, he can justly take it. If, on the other hand, what he is due from the insurance company is more than he paid, he should not take more than the amount that he paid them. In this way, the process will, in my opinion, be in accordance with Islaamic law.
Shaykh Ibn ‘Uthaymeen
al-Aqalliyaat al-Muslimah – Page 63, Fatwa No.3
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Transcription by: Umm Abdillaah Saarah bint Faisal & Umm Hasna Firdous Bint Jabir min Sri Lanka
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Asalaamu ‘alaykum wa rahmatullaahi wa barakaatuh,
As this man is increasing in his call to misguidance now appearing almost weekly on Saudi TV, I thought it necessary to post the refutation of him inshaa’Allaah for those who may have family members who watch his “beneficial” programme.
Umm ‘Abdul Wahhaab.
He writes in ‘A [so-called] Word to the Wise in the Islamic Community’, that
“since we have not been able to resolve the centuries-old dispute between the Sunnis and the Shias”
and since
“one cannot change the convictions of people even if they are invalid”
we (Sunnis and Shias) should, therefore,
“live together in peace”.
He says:
“We ask the Shias to stop belittling, insulting, and finding fault with the Companions of the Prophet,”
But then queries:
“What is the use of arousing animosities and highlighting the faults and defects of the two sects?”
He mixes categories by using the bloodshed and killing taking place between the Sunni and Shia, presumably in Iraq though he does not specify, as a justification to seemingly cease the refutations of the Shia per se.
His call sounds alarmingly similar to the false compromise adopted by Yasir Qadhi, Abdur-Raheem Green et al., through the signing of that defeatist pledge with the Asharis, when he states:
“O Sunni and Shiite wise men, let each one follow his path and road until God is our judge.”
Does this mean that since it is Allaah who will judge us we should thus cease “highlighting the faults and defects” of the Shia sect?
He continues:
“O Sunni and Shiite wise men, do not give the enemies of Islam the pretext to destroy the edifice of the ummah, rob it of its presence, eradicate its message, and insult its holy places.”
And what about those enemies who insult Allaah, our Prophet (‘alayhi salaatu wa salaam) and unashamedly insult and curse his companions; who immerse themselves in shirk, innovations, superstitious beliefs, and lies and deceit; and along with crocodile tears practice their bloody ritual of self-mutilation?
He ends his inexplicable advice with:
“If the brothers and sons of the same man do not resolve their problems and close their ranks before outsiders they will remain subject to animosity, division, failure, and defeat. Let us put aside fiery and hateful speeches and hollow, silly, and rash words. ‘And holdfast, all together, by the rope that Allah stretches out to you and be not divided among yourselves’ [Koranic verse, Al-Imran (The Family of Imran), 3:103].”
[Taken from an article published on 07/04/2008 at Asharq alawsat]
Shaykh Albaanee’s refutation of Aidh al qarnee:
Questioner: One of the students of knowledge in the lands of Najd (Saudi Arabia) said: “Whoever says I am Salafi” or “I am Tableeghi” and so on mentioning other groups, then he must be made to repent. And if he doesn’t repent, then he is to be killed, as a hadd (Islamic punishment).
Shaikh al Albaanee: I don’t think he said this.
Questioner: By Allaah, Shaikh, he said it, and here is a cassette recording, which confirms it. [Then the questioner plays the tape on which Aa'id Al-Qarnee's voice can be heard saying the following:
"And know, may Allaah preserve you, that it is not permissible for anybody to make it obligatory for someone to follow one of the madhaahib.
So whoever says to the people or to one amongst the servants (of Allaah: 'You are obligated to be a Hanbalee, or Maalikee, or Shaafi'ee or Hanafee', then he must be made to repent. And if he does not repent he is to be killed. And whoever makes it obligatory for one of the people to be Ikhwanee or Salafee or Tableeghi or Suroori he makes this an obligation then he must be made to repent and if he doesn't do so, he is to be killed. This is because Allaah did not name us anything but Muslims." Then the tape stops and the Shaikh comments.]
Shaikh al Albaanee: I don’t think a scholar would say this. I don’t think a person of knowledge would say something like this! [People laughing in the background] As for someone who is not a scholar, then it is possible that he can say such a thing or even worse than it.
Questioner: So what is your advice O Shaikh?
Shaikh al Albaanee: My advice to him is that he understands what is the meaning of (the word) Salafee?
And I say to him now: “Are you absolving yourself from the Salaf??” He will say “No” if he is a person of knowledge. But if he is from one of those who doesn’t know anything, he will say: “I just follow the Qur’aan and Sunnah.” But how do you understand the Qur’aan and how do you understand the Sunnah? Do you interpret the Qur’aan, by means of the Qur’aan first, then the Sunnah second? What do we call this? This is an error.
It is not permissible for us to say: “We interpret the Qur’aan by way of the Qur’aan, then the Sunnah.” Rather, we interpret the Qur’aan by way of the Qur’aan and the Sunnah, together. This is since we absolutely cannot manage to understand the Qur’aan without the Sunnah. This is why I used to mention in some of my books that one of the evidences for rejecting the hadeeth of Mu’aadh Ibn Jabal, in which he said that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) ?½ as the hadeeth alleges – that when he sent Mu’aad Ibn Jabal to Yemen he said: “What will you judge by?” Mu’aadh said: “By the Book of Allaah.” So he said: “And if you don’t find it (i.e. an answer in it)?” He said: “Then by the Sunnah of Allaah’s Messenger.” So he said: “And if you don’t find (an answer in) it?” So he said: “I will strive to come up with my own opinion.” So the Prophet (sallAllaahu ‘alayhi wa sallam) said: “All praise be to Allaah who guided the messenger of Allaah’s Messenger towards that which Allaah’s Messenger loves.” This is a munkar (rejected) hadeeth.
Why? Is it correct, with regard to those who graduated from the school of Muhammad (sallAllaahu ‘alayhi wa sallam), as is commonly said nowadays, to differentiate between the Qur’aan and the Sunnah and to place the Sunnah with respect to the Qur’aan in the same position as the opinion with respect to the Sunnah?
When does the scholar refer to his opinion? When he doesn’t find an answer in the Sunnah. When does he refer to the Sunnah? When he can’t find an answer in the Qur’aan. This is not correct. It is obligatory to combine both the Qur’aan and the Sunnah together because they both originate from one source. But this hadeeth gives the Sunnah a position of being under the Qur’aan, equaling it to the position of the opinion under the Sunnah.
When does one exert himself to come up with his own opinion? When he doesn’t find any answer in the Sunnah. When does he refer to the Sunnah? When he doesn’t find any answer in the Qur’aan. This is wrong.
The first one was correct. When does he refer to his own opinion? When he doesn’t find an answer in the Sunnah. When does he refer to the Sunnah? When he doesn’t find an answer in the Qur’aan. This is wrong. Why?
Now we will ask a question concerning the dead animals of the sea. Are they Halaal (lawful) or Haraam (unlawful)? Allaah says:”Forbidden for you are dead animals.” [Surah Al-Maa'idah: 6] So then we have found the answer in the Qur’aan, right? No, but we must continue to look, is there anything in the Sunnah that responds to this ayah and which restricts it? Yes, there is. So therefore the scholar actually has no choice but to combine between the Qur’aan and the Sunnah. So the matter is as Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Do not let any of you sit reclining on his couch, saying: ‘This is the Book of Allaah, so whatever of Halaal we find in it, we declare it to be lawful. And whatever of Haraam we find in it, we declare it to be unlawful (in exclusion of the Sunnah).’ Indeed, I was given the Qur’aan and something similar to it along with it. Indeed, what Allaah’s Messenger has made forbidden is just like what Allaah has made forbidden ” Therefore, there is no way one can ever divide between the Qur’aan and the Sunnah. So whoever says: “We will interpret the Qur’aan by way of the Qur’aan and then the Sunnah”, this person has come about due to this munkar hadeeth. Rather, we only interpret the Qur’aan by means of the Qur’aan and the Sunnah, together.
Furthermore, if we don’t find a tafseer (interpretation) of an ayah in either the Qur’aan or the Sunnah, we turn back to our righteous predecessors (the Salaf As-Saalih), especially the Companions, who were spoken the words of Allaah directly by the Prophet (sallAllaahu ‘alayhi wa sallam).
And also… In my opinion, the least that can be said (about this person) – and I don’t know the level of his knowledge – the least that can be said is that he is heedless of this fact. And in reality this is a severe negligence on his part, especially since he issued that harsh ruling afterward – that whoever doesn’t repent is to be killed. So give him the glad tidings that I still insist that I am a Salafee – upon the Book and the Sunnah and upon the methodology of the Salaf as-Saalih. And whoever doesn’t adopt this manhaj (methodology) then there is no difference between him and the Raafidah. And no doubt, so long as he is in the lands of Najd, and there is (no difference) between him and between the Raafidah, this is the same as what Al-Hadaad did.
Questioner: And we are with you O Shaikh!
Shaikh al Albaanee: May Allaah reward you.
Source: http://www.salafitalk.net/
Shaykh Muhammad ibn Ramadhan al Haajiree
http://ahlussunnahaudio.com/en/index.html
Ahlus Sunnah Audio is the official website of Shaykh Muhammad bin Ramzaan Al-Haajiree – hafidhahullaah -. This website is dedicated to providing recorded lectures and classes of the scholars of Ahlus Sunnah for free download. This website is made with the desire to provide authentic Islaamic lectures. Ahlus Sunnah Audio is maintained by some of the students of Shaykh Muhammad bin Ramzaan Al-Haajiree.
Who is Shaykh Muhammad bin Ramzaan Al-Haajiree – hafidhahullaah?
Biography
Shaykh Muhammad bin Ramzan Al-Hajiri
Originally compiled by Naif Al-Mutairi (sahab.net), translated by Abu Hamza Al-Hindi, added notes by Abu Afnaan, final rendition by Akram An-Najdee as-Saylaanee
Please notify us of any translation discrepancies
He is Shaykh Muhammad bin Ramzaan Aal-Taamee Al-Haajiree -hafidhahullaah-. The Shaykh lives in Jubail, Eastern Province of Saudi Arabia.
Shaykh Muhammad bin Ramzaan Al-Haajiree holds a Master’s Degree in Islaamic Jurisprudence (Fiqh) from the Imaam Muhammad bin Sa’ood Univeristy in Saudi Arabia. The Shaykh has studied with many of the major scholars of Ahlus Sunnah Wal-Jamaa’ah and his teachers and Shaykhs include:
And many more. I (Abu Afnaan) once asked the Shaykh about his Shuyookh and he responded that they were more than two hundred in number. Shaykh Muhammad has been visited by many of the other scholars, such as:
Due to the Shaykh’s humility, it is difficult to get him to talk about himself as he is always advising his students to “take knowledge from the Kibaar (major scholars).”
For many years, Shaykh Muhammad has been giving continuous classes, of which the following books were/are taught:
Shaykh Muhammad’s schedule is filled with beneficial courses:
The Shaykh teaches Ma’aarij Al-Qabool of Al-Haafidh Al-Hakamee and Tafseer Ibn Katheer at Masjid ‘Utbah bin Ghazwaan in Dammaam
The Shaykh teaches Sharh Rasaa’il of Imaam Muhammad bin ‘Abdul-Wahhaab (and now Kitaab At-Tawheed) at Jaami’ ‘Umar bin ‘Abdul-Azeez in Jubail
The Shaykh is currently teaching Muqaddimah ar-Risaalah of Ibn Abee Zayd Al-Qayrawaanee. He’s completed 40 An Nawawiya, Kitab Al Tawheed, Sharh As Sunna, and Fadl Islam. These classes are translated into English. These classes are done in the Shaykh’s home in Jubail.
The Shaykh teaches five books after Fajr until roughly 10 AM at Masjid Suraqah bin Maalik in Jubail. The books taught are: Tafsir Ibn Katheer, Bulugh Al Maram (Fiqh and Hadith), Al-Sharee’ah of Imam Al-Aajooree (Aqeedah), Umdatul Fiqh (of Imam Al-Maqdasee) (Fiqh), Zaad Al Ma’ad (Fiqh and Seerah).
The Shaykh has weekly classes in Khafji and Nair’iyyah and monthly classes in Qaysooma and Al-Ahsaa. Within the past year the Shaykh has traveled to Morocco, Turkey, Europe, India, Bangladesh, Sri Lanka, Oman, Emirates, and other places around the world giving Da’wah and classes to the people. In December of 2010, the Shaykh traveled to Morocco with Shaykh Saaleh as-Suhaymee to participate in the Dawra (Seminar) entitled, “Dawrah Imaam Maalik bin Anas -Rahimahullaah-,” wherein he taught the Muwatta of Imaam Maalik and the Risaalah of Ibn Abee Zayd amongst beneficial lectures. On some of these trips, the Shaykh has traveled with the likes of Shaykh Wasee’ullaah Al-’Abbaas. I (Abu Afnaan) have personally seen a letter sent by Shaykh Wasee’ullaah Al-’Abbaas in which he gives Shaykh Muhammad ‘Ijaaza in Sahih Al Bukhari which Shaykh Muhammad read sections from it to Shaykh Wasee’ullaah, a part of which was on a plane, exemplifying the Shaykh’s dedication to seeking and spreading knowledge.
Shaykh Ahmad Al-Najmi, may Allah have mercy on him, was asked about Shaykh Muhammad. Below is the translated transcript of the conversation:
Q: “O our Shaykh, one wants to know what you know of the following Callers (meaning those who call to the Salafi da’wah); Shaykh Abdul Rahman Muhiyuddin. Do you know him O Shaykh?”
A: “Who?”
Q: “Shaykh AbdulRahman Muhiyuddin”
A: “No.”
Q: “Muhammad Ibn AbdulWahhab Al-Aqeel?”
A: “Muhammad Ibn AbdulWahhab Al-Aqeel is well known, he is from Ahl alSunnah insha Allaah”
Q: “Shaykh Abdul Salam Al-Suhaimi?”
A: “ah, ah”
Q: “Shaykh Abdul Salam Al-Suhaimi?”
A: “Abdul Salam Al-Suhaimi, he is well known, he is from Ahl alSunnah insha Allaah.”
Q: “Shaykh Ali Ibn Ghazi Al-Tuwaijiri?”
A: “I don”t know him.”
Q: “Shaykh Muhammad Ibn Ramzan Al-Hajri?”
A: “He is from the heads of Ahl AlSunnah.”
Q: “Jazakum Allaahu khairan.”
Naif Al-Mutairi – one of the Shaykh’s students- mentioned:
I narrate to you a conversation of one our brothers who telephoned Sheikh Ubaid Al-Jaabiree -may Allaah protect him- seeking a fatwa about an issue. And the Sheikh (Al-Jabiree) was busy, so he asked our brother, “Where are you from?” He said, “From Al-Jubail.” So the Shaykh (Al-Jabiree) said, “With you is Muhammad Ibn Ramzan, so call him and ask him.”
And similarly when Sheikh Muhammad Ibn Hadi Al-Madkhalee -may Allaah protect him- visited us in Al-Jubail, I was with the Sheikh in the same car traveling to Dammam in which he praised our Sheikh (Muhammad Ibn Ramzan) and his efforts of da”wah in the Province.
Source click here
He (Muhammad (sallallaahu alaihi wasallam)) said:
“My Lord! Judge You in truth! Our Lord is the Most Gracious, Whose Help is to be sought against that which you attribute!” [Soorah Al-Anbiyaa(21):112]
When you say Allaahu musta’aan as a Muslim, it has a great meaning – Allaah is the One whose help is sought. Because it includes that you are saying that I am seeking the help of Allaah. When you say Allaah is the One whose help is sought, you are saying by necessary understanding – I seek refuge with Him. And that is understood from the words of our Prophets and is mentioned in the Qur’aan in the Book of Allaah (Azzawajall).
There you have a number of ayaat and ahadeeth about the importance of al-Isti’aanah, the place of isti’aanah – seeking the help of Allaah in a general way.
Now if you know that then al-Isti’aanah is an act of worship. And that it is to be done for Allaah only.
Seeking someone’s help other than Allaah is shirk in certain circumstances; and in certain circumstances it’s not shirk. That needs to be explained a little bit so that we can use that as a foundation to understand other issues of specific kinds of isti’aanah.
So if you seek help, then seek help from Allaah. If you ask, then ask Allaah. If you seek help, then seek the help of Allaah alone. This has two basic meanings are very important for every Muslim to understand.
THE FIRST MEANING - in issues that are the sole right of Allaah to be asked about then, if you ask then only ask Allaah. Asking other than Allaah is shirk akbar. If you seek help in those affairs then seek the help of Allaah alone in those issues. Then seeking the help of other than Him is shirk. What do I mean by saying those things that are specific to Allaah alone? Like for example, seeking provisions, seeking blessings, seeking ease in your affairs. All of those things are for Allaah ta’alaa alone. He is the only One that we ask for those things. He is the only One we seek help from regarding those things. So we seek the help of Allaah getting to Jannah, getting to Paradise. Worshipping Him, remaining constant, remaining firm upon His religion. We seek His help alone. We make isti’aanah of Him alone. That is regarding the things that are specific to Him alone. If you seek assistance then only seek it from Allaah. That’s the first meaning.
THE SECOND MEANING - those things that can be sought from Allaah’s creation with conditions. Those things are assistance in worldly matters and in religious matters as well.
And co-operate all of you together upon piety and righteousness. Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment. [Soorah Al-Maa’idah(5):2]
So seek help from each other and seek cooperation with each other with Tawheed. Now what does that mean? If you need to ask someone for something, like – to help you find a lost item or to assist you in something that you cannot do by yourself that you are incapable of doing totally, then you ask Allaah first. Firstly you turn to Allaah, O Allaah make this easy for me. O Allaah help me complete this task; turn to Allaah. If you seek help in a permissible matter that you may seek from other than Allaah, then first turn to Allaah and seek the help of Allaah first, before you turn to the creation of Allaah. Then if you turn to the creation of Allaah in seeking help in a permissible matter, then it is from someone who has three attributes.
ONE : he’s alive – hayyun
TWO : he’s present – haathir.
THREE : he’s capable of doing what you ask – khaadir
So firstly, he must be alive. Seeking the help of the dead is shirk. The dead cannot help you, they cannot help their ownselves. They are in the need of the help of Allaah ta’alaa. They can not hear you, they cannot assist you, they cannot benefit you or harm you. Seeking their help is shirk with Allaah. So the first condition to be fulfill for the permissibility of seeking other than Allaah’s help is that the one who you are seeking help from, after you have asked Allaah for help in the issue, is that the one you are seeking help from is alive.
Second condition, he has to be present or having the ruling of being present. What that means is you cannot call on your shaykh to help you if he’s not in your presence, and you don’t have a phone and he’s on the other end of the line. You cannot call on him as if to say he can hear your call no matter where you are all around the world, as some of the deviant soofees do. Calling on their shaykh who is alive today, and they say he hears me from Cyprus. They say he hears my call, he knows what I want. So whenever I call him day or night, Allaah sends angels or whatever to convey what I’m saying to him. They give him a status that is above the status of the Prophets. Because the Prophets did not hear the isti’aanah of the people. The Prophets would not hear the calls of help from the people who were not in the range of their hearing. So they’ve given their soofee masters, their shaykhs positions higher than the positions of the Prophets. They have given them attributes that are the right of Allaah alone. Allaah is as-Sami – Allaah is the All-Hearing. His Hearing encompasses all things. When you say I can call on someone and he’s on the other side of the world, I don’t mean with a phone or through the internet, I mean just I am going to call on him for help. Saying please help me, please answer my question, please give me some advice. When you call on him and you believe he can hear you from anywhere, then you have given him an attribute of Allaah ta’alaa, that he has unlimited hearing and unrestricted hearing. And that is for Allaah ta’alaa alone. That is why calling on someone who is not in your presence is a form of shirk. Or not having the ruling of being in your presence, like being on the other end of a piece of technology that conveys voices like the phone or the internet and so on.
The third condition for you to seek the help of other than Allaah is that the person must be khaadir – he must be capable of doing what you are asking. Meaning, not that you have to know that he is capable. Maybe you ask him to send you a book, and he is not able to go to the post office. In that case it is not shirk. Rather in that case you were finding out whether he can help you or not. What I mean is not being able here is like saying, I’m asking assistance from my shaykh who’s sitting in front of me, he’s alive. We have the first two conditions fulfilled. He’s khaathir and he’s hayy – alive and present in front of me. So I say, O my shaykh please put me in Jannah – please put me in Paradise. Then you realise here to ask someone for entrance to Paradise is the right of Allaah alone to be asked. And he is not capable of putting you into Paradise, or saving you from the torture of the grave, or the punishment of the Hellfire. He himself is in need of asking Allaah alone. So you asking him for things that he is incapable of doing, that are the right of Allaah alone to be asked; that is an act of shirk. Even if he is alive, even if he is in front of you.
So all three conditions must be fulfilled for you to ask other than Allaah for something.
Then further, if someone is alive, in front of you or on the other end of a phone line and he’s khaadir – he’s able to do that; you asking him for help is something that a believer with complete eemaan would avoid. Do you remember our lessons? Do you remember why? There’s some issue that we discussed previously about asking people for things, about asking for help. It was about the 70 000 people who would go to Paradise with no punishment and no reckoning. Recall that we said that they don’t seek the ruqeeyah from other people. We mentioned some of the statements of the Scholars, about the meaning of that is because a believer with complete eemaan doesn’t ask people for things. In the hadeeth the Prophet (sallallaahu alaihi wasallam) mentioned one of the ways to go to Paradise is that you don’t ask the people for anything.
You abandon what is in the hands of the people, you abandon seeking their help, and seeking things from them; and you turn to Allaah in totality. Everything you request, you request it from Allaah ta’alaa. So that is the best situation for the believer. That even with the permissibility of seeking help and seeking assistance from other than Allaah with those three conditions fulfilled, it’s better that he applies the hadeeth of Abdullaah Ibn Abbass literally and seeks the very best thing for his religion. If you seek assistance, then only seek it from Allaah, don’t ask the people for anything. That is the literal interpretation of that hadeeth and that is an actual application that is supported by other texts, along with our belief in the permissibility of asking people for things with the conditions mentioned. It’s not an act of shirk, nor is it a deficiency in a person’s religion. Rather it’s just that a person who’s on the very best practice of Islaam is above that, is higher than that station.
Source :
Explanation of Kitaab at-Towheed – By Abul-’Abbaas Moosaa Richardson (شرح كتاب التوحيد) Explanation of Kitaab at-Towheed of Shaykh al-Islaam Muhammad Ibn ‘Abdil-Wahhaab. Explanation: Shaykh Saalih Ibn Fowzaan al-Fowzaan – Class 17 Listen/Download – Download Transcript
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Inalhamdulillahi Rabbil ‘Alamin
Wa Salatu Wasalamu ‘Ala Rasulul Ameen
Wa ‘Ala Alihi Wa Sahbihi Ajma’een
Ama Ba’adu:
Shaykh Muhammad ibn Saalih al-Uthaymeen (may Allaah have mercy on him) said:
Reviling the Sahaabah falls into three categories:
1 Reviling them by saying that most of them were kaafirs or that all of them were evildoers. This is kufr because it is a rejection of the praise of Allaah and His Messenger for them and their approval of them. The one who doubts that such a person is a kaafir is himself a kaafir, because this view implies that those who transmitted the Quraan and Sunnah were kaafirs or evildoers.
2 If he reviles them by cursing them, then there are two scholarly views as to whether he is a kaafir. According to the view that he is not a kaafir, he is still to be flogged and imprisoned until he dies or recants what he said.
3 If he reviles them in a way that does not reach the level of doubting their religious commitment, such as saying that they were cowardly or miserly. He is not a kaafir, but he should be given a disciplinary punishment (tazeer) to serve as a deterrent. This was stated by Shaykh al-Islam Ibn Taymiyah in al-Saarim al-Maslool, where he narrates on p. 573 that Ahmad said: It is not permissible for anyone to mention any of their bad qualities or to criticize any of them for a fault or shortcoming. Whoever does that should be disciplined, then if he repents all well and good, otherwise he should be flogged in prison until he dies or recants.
Fataawa al-Shaykh Ibn Uthaymeen (5/83, 84).
Shaykh Muhammad ibn Saalih al-Uthaymeen (may Allaah have mercy on him) said:
Reviling the Sahaabah (may Allaah be pleased with them) is not only an insult against the Sahaabah (may Allaah be pleased with them), rather it is an insult against the Sahaabah, against the Prophet (peace and blessings of Allaah be upon him), against the laws of Allaah and against Allaah Himself, may He be glorified and exalted.
- As for its being an insult against the Sahaabah, that is clear.
- As for its being an insult against the Messenger of Allaah (peace and blessings of Allaah be upon him), that is by suggesting that his companions, confidants and successors as rulers of his ummah were among the worst of people.
It is also an insult against the Messenger of Allaah (peace and blessings of Allaah be upon him) in another sense, which is that it is a rejection of what he said about their virtues and good qualities.
- As for it being an insult against the laws of Allaah, that is because the intermediaries in the transmission of the shareeah from the Messenger of Allaah (peace and blessings of Allaah be upon him) to us were the Sahaabah. If they were not of good character, then the shareeah that they transmitted cannot be trusted either.
- As for it being an insult against Allaah, may He be glorified, that is by suggesting that He sent His Prophet (peace and blessings of Allaah be upon him) to the worst of mankind and chose them to be his companions and to convey his shareeah to the ummah.
Look at the serious issues that are implied by reviling the Sahaabah (may Allaah be pleased with them).
We disavow the way of these Raafidis who revile and hate the Sahaabah. We believe that loving the Sahaabah is obligatory and that refraining from speaking ill of them is obligatory. Our hearts praise be to Allaah are filled with love for them, because of the faith and piety that they had, and because they spread knowledge and supported the Prophet (peace and blessings of Allaah be upon him).
And we disavow the ways of the Naasibis (such as the Khawaarij) who revile the Ahl al-Bayt in word or deed.
Majmoo Fataawa al-Rasaail Ibn Uthaymeen (8/616).
Ibn Hajar al-Haytami (may Allaah have mercy on him) said:
The imam of his age, Abu Zarah al-Raazi one of the greatest of Muslim shaykhs said:
If you see a man criticizing any of the companions of the Messenger of Allaah, then you should know that he is a heretic, because the Messenger is true, the Qur’aan is true, and what he brought is true. All of that was transmitted to us by the Sahaabah, so whoever criticizes them is intending to prove that the Quraan and Sunnah are false. So he is the one who most deserves to be criticized and the ruling that he is a heretic who has gone astray and is a liar and evildoer is more apt.
Al-Sawaaiq al-Muhriqah (2/608).
Looking for the faults of Sahabah
Q 2: What do you think of a group of people who searches for the defects of the Sahabah (Companions of the Prophet), disparages them, and accuses them of debauchery, niggardliness and cowardliness? They even claim that the Sahabah differed in their `Aqidah (creed). Please advise about the `Aqidah of Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim main body) concerning the Sahabah and defending them against slander. How should Muslims behave towards this group of people? May Allah guide them to the truth.
A:
The Prophet (peace be upon him) stated, Do not abuse my Companions, for by Him in Whose Hands my life is, if anyone of you spends gold equal to Uhud (in Allah’s Cause) it would not be equal to a Mud (a dry measure of half bushel, 543 grams) or even a half Mud spent by one of them.
Allah (may He be Exalted) states regarding the Muhajirun (Emigrants from Makkah to Madinah) and the Ansar (Helpers, inhabitants of Madinah who supported the Prophet),Surah Al-Hashr, 59: 10 And those who came after them say:
“Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.”
It is impermissible to dispraise any of the Sahabah. We love them, ask Allah to be pleased with them, and seek Allah’s forgiveness for them. Whoever abuses them or dispraises them, is nothing but a misguided Mubtadi` (one who introduces innovations in religion).
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Permanent Committee for Scholarly Research and Ifta’
Abdul-`Aziz ibn `Abdullah Al Al-Shaykh , Salih Al-Fawzan , Bakr ibn `Abdullah Abu Zayd
Internet Source : http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=8072
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