Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Importance of Believing and Not Doubting
Believing in the text (Qur’an and authentic Sunnah) when they reach you – without doubting or wavering – is from Eeman as well as having good manners with Allaah, as Shaikh Muhammad ibn Saalih al-’Uthaimeen (rahimahullaah) explained in his highly beneficial book Upright Moral Character – A Concise Guide to Attaining Dignified Islaamic Character.
The Scholars, who are the Inheritors of the Prophets, stress the importance of believing in and submitting to what comes in the Qur’an and authentic Sunnah - not doubting it, nor giving precedence to one’s intellect above the Qur`an and authentic Sunnah.
For example, Abu Bakr (radiallaahu ‘anhu) was given the title “as-Siddiq” (the one who attested to the Truth), because he immediately believed when told of the Irsaa` wal Mi’raj that Allaah took His Prophet (salallaahu ‘alaihi wa sallam) on.
Glorified (and Exalted) be He (Allaah) Who took His slave (Muhammad) for a journey by night from Al-Masjid-al-Haraam (at Makkah) to the farthest mosque (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer. (Al-Isra, ayah 1)
Will you then dispute with him (Muhammad) about what he saw [during the Mi'raaj: (Ascent of the Prophet over the seven heavens)]. (An-Najm, ayah 12)
When Aboo Bakr was told by the Mushriks (polytheists) about the Israa` and Mi’raaj which his friend (salallaahu ‘alaihi wa sallam) said to have undergone, he said:
If he has said this, then it is just as he has said. I believe him with regard to news coming from the heavens, so should I not believe him in this?
- [Reported by al Haakim (3/62), authenticated by al Albaanee in as-Saheehah (no 306).]
While teaching 40 Hadeeth of Imam An-Nawaawee (rahimahullaah) with the Sharh of Shaikh Saalih al-Fawzaan (hafidhahullaah), a student said:
Shaytan will strike at that moment and will whisper for you to rely on your intellect (and reject the ayah or hadeeth)… This is how the deviant go astray (meaning they listen to shaytan, and obey his whisperings). …But you have to remember the Prophet (salallaahu ‘alaihi wa sallam) did not speak of his own desire.
Nor does he speak of (his own) desire. It is only an Inspiration that is inspired. (An-Najm, ayat 3 and 4)
Meaning it is only revelation from Allaah – Subhanah (Who is free of any imperfection, error, deficiency, mistake). Allaah’s Promise is the Truth, and whose words can be truer than those of Allaah? (Of course, none). (An-Nisa`, aya 122)
Shaikh Fawzaan (hafidhahullaah) said in his Sharh of Lum’atul I’tiqaad:
And the Muslim does not intefere in this using his own intellect and his own understanding because the matters of the ghayb cannot be truly perceived by the person’s intellect. Rather Eeman in the hidden and unseen is only founded upon submitting and believing in the reports from Allaah and His Messenger. …For Eemaan (true faith) is in fact nothing other than eeman in the ghayb (hidden and unseen). As for having true faith in something which has been witnessed, then there is no special distinction for any person in that! This would not be called ‘Eemaan.’
In explaining why the astray Mu’tazila reject the punishment of the grave, Shaikh Fawzaan said:
These misguided people gave precedence to their intellects over the textual evidences. So when their intellects could not perceive the Punishment of the Grave, they rejected it and denied the ahaadeeth about it.
The affairs of the ghayb (hidden and unseen) and the matters of the Hereafter cannot be perceived by the intellects and therefore there is no scope for the intellects to enter into them. Rather our beliefs in the matters of the ghayb (hidden and unseen) and the matters of the Hereafter are built upon the authentic reports about them. We do not say anything about these matters unless it is taken from an authentic evidence from the Book and the Sunnah.
The student relaying Shaikh Fawzaan’s Sharh of 40 Hadeeth Nawaawee said:
This is why (learning) Tawheed (and the Usool) is so important. …You must accept everything the Prophet (salallaahu ‘alaihi wa sallam) said. “La shak”, never doubt what the Prophet (salallaahu ‘alaihi wa sallam) said. It is wajibun that you accept everything the Prophet (salallaahu ‘alaihi wa sallam) said. It is wajib to obey him, imitate him, and take him as an example, and not innovate (in beliefs, statements or actions).
…And whatsoever the Messenger (Muhammad) gives you, take it, and whatsoever he forbids you, abstain (from it). (Al-Hashr, ayah 7)
And then said:
Yaqin (Certainty) comes with ‘Ilm (authentic, beneficial knowledge). Jahl (Ignorance) leads to Shuboohat (confusion, doubts).
Authentic Knowledge —-> Yaqin
Ignorance —————> Doubts
Post Courtesy: Maher ibn Ahmad Attiyeh al-Maqdisi via SalafisofFlorida mailing list
Naseehah (Advice) from Shaykh Hasan Abdul-Wahhaab Al-Bannaa
Posted by Abdur-Raqeeb @ http://insightaudio.com/pub/?p=419
As Salaamu Alaykum wa Rahmatullahi wa Barakaatuh. May Allah have mercy upon me, you and all of the Muslims. Aameen.
Once, I entered the masjid for our class with our Shaykh Hasan Abdul-Wahhaab Marzouq Al-Bannaa (may Allah preserve him, and his family upon good), I found him praying. After I offered my prayer of greeting the masjid, I greeted the Shaykh, and kissed his head. We talked about how each of us spent our Eid and the conditions of our families. After this the Shaykh began to drink his tea, which was prepared for him.
I asked the Shaykh, how does one become a strong student, treading the path of seeking knowledge? The Shaykh replied, Patience (Sabr). He said this 3 times. He said patience with Allah, in good and bad times. Patience with yourself, patience with ease and with hardships. Patience with your family and friends. Patience with knowledge. Patience with the Qur’aan. Patience with learning the Arabic language. I thanked the Shaykh and returned to my place of sitting.
After a short while, the Shaykh motioned to me to come to him. He told me, not to waste time. He told me to guard my time from the time wasters. He told me not to waste my time with that which wont bring about any benefit. Guard your time against your desires. Give knowledge all of your time. Tire yourself with seeking knowledge. Do not become distracted by those who want to take your knowledge. Once again I thanked the Shaykh and returned to my place of sitting.
After a short period, the Shaykh motioned to me again to come to him. He told me to engulf myself in reading the Qur’aan. He said to read the Qur’aan in abundance. Over and over and over. He said to read the Qur’aan when you wake from your sleep, read the Qur’aan before you go to bed. The more you read the Qur’aan, the better you will become in the Arabic language. So constantly read the Qur’aan.
He also told me to listen to the tapes of the Ulamaa (major scholars), from the likes of Shaykh Al-Albaanee, Shaykh Al-Uthaymeen, Shaykh Ibn Baaz, and Shaykh Saalih Aali Shaykh.
Later on the Shaykh was asked about the rights of the Qur’aan. Is it better to read it or to memorize it?
He, the Shaykh (may Allah preserve him, and his family) said, one should read the Qur’aan. The Qur’aan is to be read. To memorize it is good. But if it cant be memorized, so read it. Read it in your prayers, before you sleep, when you wake. Before prayer and after prayer. Always have a mushaf (copy of the Qur’aan) near you, everywhere. In Shaa Allah.
May Allah have mercy upon us all.
The Ruling on the Statement: “He Was the Qur`an Walking on the Earth” – Shaikh Rabee bin Hadee al-Madkhalee
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
The Ruling on the Statement: “He Was the Qur`an Walking on the Earth”
Shaikh Rabee bin Hadee al-Madkhalee (hafidhahullaah)
Translated by: Abu ‘Abdis Salaam Siddiq Al Juyaanee @ salafyink.com
We hear the tongues of some of the lecturers (when describing the character) of the Messenger of Allaah (sallallaahu alaihi wa sallam), “He was the Qur`an walking on the Earth.” Meaning, he implemented the rules and regulations of the Qur`an. What is the ruling of this statement?
Shaikh Rabee bin Hadee al-Madkhalee (hafidhahullaah) answered:
It is incumbent that we say, “His character was the Qur`an,”  like ‘Aa`isha (radiAllahu ‘anha) said. The Qur`an is the speech of Allaah and not created; whereas Muhammad is a human being who is created.
It is not incumbent (nor proper) to say, (“He was the Qur`an walking on the Earth“) or things similar to this. This is because we are at war with the Mu’tazilah and other than them over their statement that the “Qur`an is created,” so how can we (the people of the Sunnah) utter statements like this?!
We say the Messenger of Allaah (sallAllaahu alaihi wa sallam) implemented the rules and regulations of the Qur`an, and his (sallAllaahu alaihi wa sallam) character emanated from the Qur`an; he (sallAllaahu alaihi wa sallam) acted in accordance to it and believed in it. This statement, (“He was the Qur`an walking on the Earth,” conceptually comes) from the western slogans which (people) blindly follow. And Allaah knows best.
1- Collected by Muslim
Complete the recitation of the Quran every month…at least!
Explained by Shaykh Fawzan
Allah سبحانه و تعالى sent down this Quran to be recited and implemented. He did not send it down for it to be placed in books and Mushafs; and preserved on shelves and cupboards. Rather it is to be recited night and day. In every available situation the Muslim recites it. And the Scholars have mentioned…
And the Companions, may Allah be pleased with them, used to portion out the Quran. They used to portion it during the night during the night prayer. Some of them would recite it in three nights and some of them would recite it in seven nights and some of them would recite it in ten nights.
And at the very least the Quran should be divided into thirty days; everyday reciting a Juz of the Quran, everyday reciting a Juz of the Quran. A day and a night should not pass by except that the person has recited a Juz of the Quran; this is at the very least. And if he recites it more than this then it is better…in ten days, in three days, in seven days; this is better.
But if a month passes by and the Quran has not been completed this is neglect.. this is neglect and abandonment of the Quran. Abandoning the Quran is different types. From these types is the abandonment of recitation and from it is the abandonment of working by the Quran.
Translated by Rasheed ibn Estes Barbee
In the perfect Name of Allaah…
Please forward this and post these important words to your mailing lists, as some speakers at Green Lane masjid have involved themselves in the scandalous cover up of the mistakes of Yusuf Estes.
Some of our honest and unsuspecting brothers and sisters in Islam who have been affected or even outright victimized by the deviance of Yusuf Estes and his acrobatic co-stars at Huda TV may have a number of concerns regarding Yusuf Estes himself, his errors, the information in this article, or its author.
1. Too harsh, not done with wisdom.
What is strange is that the claim is coming from one of Yusuf’s Huda TV co-stars, Abu Usamah ath-Thahabi, someone known for exaggerations and sensationalism in his speech, with an unhidden (almost) 20 year record of imbalanced flip-flopping and disgraceful behavior in communities in the West.
This is a man who I used to respect and look up to in my early years of study. About 10 years ago, he came to Makkah to translate for an umrah group, and we worked together to translate. I had just finished the first year of my BA studies at Umm al-Qura. Despite all the warnings coming out against Abu Usamah at that time, I still respected him and considered him oppressed. I honestly thought there was a group of “super Salafees” trying to take him out, and that he was a senior student and daa’ee who I should seek advice from.
During that two week period of lectures we translated together, he guided me to a book and placed it in my hands, a book about abandoned Sunnahs by “Mahmood al-Haddaad”. Yes, THE HADDAAD to whom the sect is ascribed, the haddaadees, for their excessive attacks of the scholars, making tabdee’ on them, etc.
And wal-hamdulillaah, in 15 years of seeking knowledge in Saudi Arabia, NO ONE I have EVER sat with or communicated with in ANY way has EVER recommended that I ever read a book by Mahmood al-Haddaad, let alone PUT THE BOOK IN MY HAND and encourage me to read it, OTHER THAN ABU USAAMAH ATH-THAHABEE.
While we should have been busy pre-reading and reviewing for our lessons every day, studying from great scholars and top students of knowledge, we were busy reading al-Haddaad’s book of misguidance behind the scenes and planning how we were going to confront the mashaayikh about the issues raised in that book.
One stupid issue that my “shaykh” Abu Usamah focused on was the “abandoned Sunnah of leaving your shirt buttons open” and Mahmood Haddaad was refuting the scholars and attacking them because they would not agree with him on that issue being a Sunnah. We took the issue to one of our shaykhs who said that undoing the buttons was a custom not a Sunnah. We looked at each other like we knew the reality. Wallaahi, I thank Allaah that He saved me from the true Haddaadiyyah that Abu Usamah was trying to mislead me into, and that He opened my eyes to the reality of this man.
Now, he attacks the Salafee du’aat, calling them haddaadees. Interesting…
Now, he defends Yusuf Estes, saying he’s got something to offer, and he’s somehow like Mujaahid ibn Jabr the great early imam of tafseer?
Now, when placed in front of the choice to aid the distinction of the aqeedah of ahlus-Sunnah from the filth of the Jahmiyyah, he takes an opportunity to defend the complete ignoramus spreading Jahmiyyah, tashbeeh, mockery of the hudood, Quranic justification of George Bush invading Afghanistan, etc. and to speak against the “wisdom” in how he was dealt with.
Al-hamdulillaah the One who showed me his deviance ten years ago, and helped me get away from him and all those like him. And there is nothing like safety in Islam.
While I am open to all those who have advised me about being more wise in dealing with the mistakes of Yusuf Estes, and I am thankful to everyone who has emailed me or called me with advice, and I thank Allaah that I am able to open my heart and try to find good in every email I read, I just find it hard to take Abu Usamah seriously in this matter, quite honestly.
2. This clarification is against Islamic manners, since Yusuf Estes has not been advised.
I assure you that Yusuf Estes has been advised much, regarding this and many other issues. He has not shown a desire to correct his ways, but instead, a love for his reputation that prevents him from rectifying his errors. Besides, whether or not Yusuf Estes has been advised before does not prevent you – right now – from recognizing the truth in this clarification and adopting the correct Islamic beliefs if you have been affected by his teachings.
3. Yusuf Estes is not a scholar, nor has he claimed to be one, and he makes mistakes like everyone else.
No one is perfect in their da’wah work, and people do make mistakes. We are however required to identify and rectify mistakes attributed the perfect Religion of Allah, especially when they are as offensive as the atrocities committed by Yusuf Estes in the passages quoted in this clarification.
Furthermore, any person who speaks on behalf of Islam is required to speak with knowledge. Speaking about Allah without knowledge is a heinous crime, as mentioned in this clarification. When considering the gravity of the mistakes mentioned in this clarification, a logical conclusion can be reached – Yusuf Estes was simply not qualified to speak on behalf of the Religion in the first place.
It should also be known that Jahm ibn Safwan himself, the one to whom the Jahmiyyah Cult is ascribed, was a common man with no Islamic knowledge. It was only after debating with atheists in attempts to call them to Islam that he developed his line of thinking and began to spread it and then became popular. The wicked beliefs of the Jahmiyyah have since plagued the Muslim Ummah for over 1300 years and they have been the reason for some of the worst trials in the history of Islam! All of this came originally from an ignorant man with no Islamic knowledge! So we must not underestimate the level of harm that an ignoramus can create, even while he intends good.
Jahm was not an imam of innovation by way of knowledge, rather he became an imam because of the number of followers. The founder of the Jahmiyyah cult was just a regular man with no Islamic knowledge who began using philosophy to call some non-Muslims to Islam. So he became considered an imam of misguidance because of the number of people he misled. This is VERY comparable to Yusuf Estes for those who look at the issue with fairness and balance.
There is an excellent response to the false propaganda that Yusuf Estes does not claim to be a scholar, as stated by Assim al-Hakeem, a self-contradictory TV star plagued with the same disease as Yusuf Estes, constantly speaking above his level of understanding. One of the most obvious examples of this is recommending people to listen to Ibn Baaz and Ibn Uthaymeen instead of Rabee’ al-Madkhalee. Both Ibn Baaz and Ibn Uthaymeen (like the other well-known scholars of today) praised al-Madkhalee highly and encourage the masses to benefit from him. Furthermore, his personal website contains several misleading, mistaken fatwaas devoid of any evidence. A quick review of his website shows that. He expects that the people refer back to him as a scholar for fatwaas, and while they even ask for evidence, they only get yes and no answers with no evidence.
The specific response to this man’s false propaganda about Yusuf Estes not claiming to be a scholar can be reviewed here: https://www.youtube.com/watch?v=1Dw9qIFgggQ and it shows just how much he knows about the issues he talks about!
While the whole idea that Yusuf Estes doesn’t have any claim to knowledge is just a smoke-screen anyway… The issues remain. The man has taught Jahmiyyah and other beliefs of KUFR (by consensus) for the last ten years, whether he’s excused because of ignorance or not.
4. This article is the result of hunting for mistakes, like some kind of “witch-hunt”.
I said this three weeks ago in the origina PDF:
When scholars and students of knowledge identify and warn the Muslims of deviant beliefs that oppose the consensus of Ahlus-Sunnah in basic matters of Islamic belief, they must not be demonized or slandered. Instead, you should pray for their success and think well of them, as they are fulfilling an essential need of the Muslim nation.
And quite simply, whether the article is the result of a “witch-hunt” or not, this must not prevent you from identifying false beliefs of apostasy and shunning them.
(No need to update this point! Assim al-Hakeem actually comes three weeks later to announce that the clarification is the result of a “witch-hunt”!!)
5. The mistakes of Yusuf Estes are small, excusable errors, and people are blowing them out of proportion.
No honest Muslim with knowledge of aqeedah and the errors of Yusuf Estes could possibly say that.
Go back and read the clarification. By Allah, someone who speaks like this has simply not read or tried to understand the clarification. Or they are filthy hizbees trying to help in their ikhwaanee cover-up.
6. This kind of clarification is ghuluw (religious extremism or going overboard).
Religious extremism is clearly found in the excessive attachments that some Muslims have to popular personalities, which interfere with their ability to view issues with balance and identify falsehood and shun it.
This article invites the reader to identify a number of serious false beliefs being attributed to Islam, and to take the appropriate position on them. This is the furthest thing from ghuluw (religious extremism).
7. The critic has mistakes, too.
Agreed. However, it is Christianity where people must be “free of sin before they cast the first stone.” In Islam, we are required to forbid evil when it appears, while no one is perfect.
Furthermore, the mistakes of the author of this clarification (may Allah forgive him) must not prevent you – right now – from following the truth when it comes to you and shunning falsehood once it becomes known to you.
8. Yusuf Estes has done so much good, and we have to be fair.
Agreed. Muslims are required to be fair and just. The author of the clarification has made no attempt to belittle any good work done by Yusuf Estes. No one’s good deeds are being rejected, ridiculed, criticized, undervalued, or looked down upon in the clarification.
Having said that, the reality is that Yusuf Estes is currently in danger of losing the potential rewards for his good deeds due to his words of apostasy. It is this very article, a bitter dose of live-saving medicine, that could save him from the end result of the horrible path he has chosen, by Allah’s Permission. May Allah give him the strength and courage needed to put aside his personal pride, humbly embrace the correct beliefs of Islam, and abandon the vile statements of apostasy that he has fallen into and spread.
Furthermore, warning the Muslims against what could draw them into the Hellfire could never – in any way whatsoever – be considered an act of injustice.
9. Yusuf Estes has repented and retracted those mistakes.
Actually, while we were hoping for this, fully ready to help him and back him up when he retracts, the exact opposite has taken place. In the last three weeks, he has changed some of his beliefs openly, like saying the Quran is actually a book, yet he adds, “as we have always believed.”
So there is no retraction actually being offered. Only deception. He is lying about his legacy of teachings, and everyone who has seen his teachings over the past ten years knows this clearly.
10. The critic has gone overboard in following Yusuf Estes’ every move.
Not only was it a clear lie to make people laugh, but laugh at what? An issue that is a central point of belief in Islam, one that identifies a Muslim from a kaafir.
The original clarification that – by Allaah’s Permission – has corrected the aqeedah of many Muslims, including Yusuf Estes himself (to some degree, whether he admits it or not), and many of his dedicated followers:
And follow this website for updated information about the latest information, smoke-screens, scandals, and lies about the Yusuf Estes clean-up efforts:
Via KSA_Dawah Google Group
From the misguidance of the Rafidah concerning of the Noble Qur’an
Sheikh Ali Al-Haddadi
Likewise, the Rafidah have gone astray concerning some issues associated with the noble Qur’an, and from them:
First: the belief of the Rafidah in the change and alteration of the Qur’an:
We believe that all of the Qur’an is preserved in its wordings and meanings. Nothing has been added to or taken away from it, confirming the statement of the Most High (which translated means): “Verily We have sent down the Reminder and verily We will preserve it.”
However, according to the Rafidah, they believe that the noble Qur’an which is in our hands is an altered book, which has been added to and taken away from.
Here are some of their statements said by Ibrahim al-Qami, who died in the year 307 AH, in the introduction to his tafsir, “the Qur’an has that which abrogates and that which was abrogated, and it has that which is clear and that which is ambiguous in meaning, and it has the general and the specific, and it has that which sends forward and that which holds back, and it has that which is cut off and that which is joined together, and it has letters in place of other letters, and it has that which is against what Allah has sent down,” then he struck an example of this blasphemy of his, saying, “the statement of Allah Most High ‘O Maryam, submit yourself with obedience to your Lord and prostrate yourself, and bow down,’ is also ‘bow down and prostrate’… and as for what is against what Allah has sent down, then it is His statement: ‘You are the best of peoples ever raised up for mankind; you enjoin good and forbid evil.’ Abu Abdullah, upon him be peace, said to the reciter of this verse: ‘the best of peoples,’ killing the leader of the believers, and al-Hasan, and Hussein the son of Ali, upon him be peace!? Then it was said to him: how was it sent down, O son of the messenger of Allah? So he said: it was only sent down as: ‘you are the best of imams ever raised up for mankind,’ then he said: and as for what was distorted from it, then it is His statement: ‘but Allah bears witness to what He sent down to you in Ali. He sent him down with knowledge and the angels bear witness‘” Tafsir al-Qami (10-1/5).
And in al-Kaafee, on the authority of Abu Abdullah, upon him be peace, saying “verily the Qur’an which Jibreel came with, upon him be peace, to Muhammad is seventeen thousand verses.” al-Kaafee (2/634). And al-Majlisee ruled in Maraah al-Uqool (2/563) that it is authentic. I say that the number of verses in the Qur’an which is in our hands is 6,236 verses, counted according to the method of the people of Kufa, on the authority of Abu Abdur-Rahman As-Sulami, on the authority of Ali ibn Abi Talib, may Allah be pleased with him, as is found in the book “Nadhimat-uz-Zuhur” (The Ordering of the Flowers) by Imam ash-Shatibi, and others from the books written on the science of divisions. So in this view, the verses that have been removed from the Qur’an, in this lie, reaches 10,674 verses, and with Allah we seek refuge.
And they have a famous publication asserting the distortion of the Qur’an, and behold, it is the book “The Decisive Word on Confirming the Distortion of the Book of the Lord of Lords,” (TN: it appears the author is quoting here from the source) written by the scholar al-Najafi al-Haaj Mirza Husain ibn Muhammad Taqee al-Noori al-Tabarsi al-Matufi, d. 1320 AH, who printed the book in Iran in the year 1289 AH, and the Shia rewarded him for writing this by burying him in the building, al-Mashhad al-Murtadawi, in Al-Najaf in the hall of the Banu al-Adhami room, daughter of the ruler, defender of the religion of Allah, in the south office, on the right, inside the courtyard of al- Murtadawi, coming from the southern gate into Najaf al-Ashraf, in the holiest site, according to them. (al-Khutoot al-’Areedah al-Wasa’il wa Mustanbat al-Masa’il, p. 10). Refer to his biography in the introduction of his book “Mustadrak al-Wasa’il wa Mustanbat al-Masa’il,” by his student Aga Baazarak al-Tehraani.
Verily Allah Most High sent down the Qur’an as a guide and a mercy for the believers, and for them to worship with what it contains, until the Hour is established. So if any distortion happens to it, or change, or loss, then this would be loss of it all. So then how is it true that a book remains as guidance, mercy, light, and healing?
So here I will pose a question only for the intelligent ones. If the Rafidah had zeal for the Qur’an, and exalted it, then why did they give the distorters – according to their claim – a chance to distort the Qur’an and change it, and waste it? Where are those who they claim are their imams, at their head Ali ibn Abi Talib, radi Allahu anhu, and those who came after him, them being free from what is associated with them? Where are they concerning this distortion and playing games, while they have, according to your claims, the keys to the heavens and the earth, the worldly life and afterlife, all of this being at their disposal?
Secondly: the issue of the sending of revelation to other than the Prophet sall Allahu alaihi wa sallam:
We believe that the noble Qur’an is the last of the heavenly books, after which no book will be sent down, because prophethood has been cut off and revelation has ended with the death of the Prophet sall Allahu alaihi wa sallam. In Sahih Muslim, on the authority of Anas, who said: “Abu Bakr, radi Allahu anhu, said after the death of the Messenger of Allah sall Allahu alaihi wa sallam, to Umar: come with us to visit Umm Aiman like the Messenger of Allah used to visit her. When we reached her, she cried, so they (both) said to her, ‘what has made you cry? What is with Allah is better for His messenger sall Allahu alaihi wa sallam.’ So she said, ‘I am not crying because I don’t know that what is with Allah is better for His messenger sall Allahu alaihi wa sallam, but I cry because the revelation has been cut off from the heavens.’ And she moved them both to tears and they began to cry with her.”
This is as we believe, that the revelation was only sent down to the Prophet sall Allahu alaihi wa sallam, and it wasn’t sent down to anyone else. As for the Rafidah, then they believe that revelation was sent down upon other than him, sall Allahu alaihi wa sallam. For that reason, they have mus-hafs (written scripture) other than the noble Qur’an. Rather, our Qur’an is uncountable compared to the number of these mus-hafs.
It is said in al-Kaafee: “Chapter: mentioning the papers and al-Jafr, and al-Jami’ah, and the mus-haf of Fatimah, upon her be peace”:
“Many of our companions, from Ahmad ibn Muhammad, from Abdullah al-Hijal, from Ahmad ibn Umar al-Halabi, from Abu Baseer said: ‘I entered upon Abu Abdullah, alaihi as-salaam, and said to him: may I be made your ransom, I ask you a question on a matter. Is there one to hear my speech?’ He said: ‘so Abu Abdullah, alaihi as salaam, raised up a cover between himself and the others so I could get into it, then said: O Abu Muhammad, ask on what seems good to you.’ He said: ‘I said, may I be made your ransom, verily your sect is saying that the Messenger of Allah taught Ali, alaihi as salaam, a gate, by which a thousand gates were opened for him, each of which opened a thousand gates.’ He said: ‘I said: This, by Allah, is knowledge.’ He said: ‘So he scratched in the dirt for a while, then said: verily it is knowledge, but what is that?’ He said: ‘then he said: O Abu Muhammad! Verily, with us is Al-Jami’ah! And what will let them know what the Jami’ah is?’ He said: ‘I said: may I be made as a ransom for you, what is Al- Jami’ah? He said: the page whose length is seventy arm-spans of the messenger of Allah, its splitting, and written by the right hand of Ali, in which is every halal and haram and everything the people need, even the blood money for a scratch. And he moved his hand toward me and said: do you permit me, O Abu Muhammad?’ He said: ‘I said: May I be made your ransom, I am for you only, so do whatever you wish.’ He said: ‘So he felt me with his hand and said: even the blood money for this – as if he was angry.’ He said: ‘I said: this, by Allah, is knowledge. He said: verily, it is knowledge, but that’s not it.
Then he was silent for some time, then said: and verily, with us is al-Jafar. And what will let them know what is al-Jafar?’ He said: ‘I said: and what is al-Jafar? He said: a container from Adam, which holds knowledge of the prophets and teachers, knowledge of the scholars who passed away from the children of Israa’il.’ He said: ‘I said: verily this is knowledge. He said: verily it is knowledge, but that’s not it.
Then he was silent for some time, then said: and verily, with us is the Mus-haf of Fatimah, upon her be peace, and what will let them know what is the Mus-haf of Fatimah, upon her be peace?’ He said: ‘I said: and what is the Mus-haf of Fatimah, upon her be peace? He said: a mus-haf which has the like of this, your Qur’an, three times over. By Allah, there is not even one letter in it from your Qur’an.’ He said: ‘I said: this, by Allah, is knowledge. He said: verily it is knowledge, but it’s not it.
Then he was silent for a time, then said: verily, with us is knowledge of what has been and knowledge of what will be, until the Hour is established.’ He said: ‘I said: may I be made your ransom, this by Allah, is knowledge. He said: verily it is knowledge, but it’s not it.’
He said: ‘I said: May I be made your ransom, what, then, is knowledge? He said: verily it is what occurs by night and by day, event after event, thing after thing, until the Day of Judgment.’” al-Kaafee (1/239).
And I have only quoted the report in full so the reader can study these mockeries and falsehoods in order to increase in insight concerning the Rafidah and their religion. And in the current era, Khomeini has confirmed this belief, the Mus-haf of Fatimah, when he said while counting some of their bragging points and achievements: “we brag over the salvation of our Sha’bani Imams, and in calling upon Husein the son of Ali at Arafah, and the Sajadi Paper, ‘Zaboor of the Family of Muhammad,’ and the paper of Fatimah – the book inspired before Allah Most High to the Shining, Pleased One,” the last address on page 5, and the last address is “The Commandment of Divine Politics” by Khomeini. We seek refuge with Allah from the astray ones and those who lie on Him.
Ahl us Sunnah wal Jamaah believe that the Qur’an is the speech of Allah Most High, which He truly spoke in a way that befits the Majesty of Allah and His Perfection, as Allah the Exalted, Most High states (what translated means): “and if one of the polytheists seeks protection from you then give him protection, so he may hear the speech of Allah.” But the Rafidah negate this truth and believe that the Qur’an is created like the rest of the creation which Allah Most High created, like the sky, the earth, the mountains, and other creations like them. And this corrupt creed is what the righteous predecessors waged war against on the day the Mutalizah came out with it and burdened the people with it using the influence of the ruler, while a small number of the authorities on the Sunnah stood firm, at their head the venerable Imam, Ahmad ibn Hanbal, may Allah have mercy on him. For verily, he was firm until the affliction was removed and the trial was extinguished.
Al-Majlisee composed, in “Bihaar al-Anwaar,” a chapter with the title “Chapter: that the Qur’an is created” (Bihaar al-Anwaar, 121-117/92), and says that the sign of the trustworthy, righteous Shi’a is: “that the Shi’a and the Mutazilah say: the Qur’an is created.” (A’yaan Ash-Shi’a 1/461). And Abu Ja’far Al-Tusi says: “and in the sign is a proof that the Qur’an is not Allah, and that Allah is its originator and controller, .. and in it is a proof that Allah is its controller, and whatever is included in control of something is an action, and the action cannot exist except that it was created..” (Tibyaan fee Tafseer Al-Qur’an 1/399), in the tafseer of Allah Most High’s statement: “We bring something better than it.”
And it has been reported from some of their imams that the Qur’an is not created, but they conveyed these reports either from the angle of them being taqiyah (pretending out of fear), or that the statement of the imam was carried to negate the denial of the Qur’an, because from the meanings of “makhlooq” (created) in the language is “a fabricated statement”. Like this they claim, and it is an excuse that is ruined.
translated by Abdullah Boyd
Taken from : http://mtws.posterous.com/errors-of-the-rafidah-with-the-quran
It was narrated by Ahmad and by al-Tabaraani in al-Mu’jam al-Kabeer that Waathilah ibn al-Asqa’ (may Allaah be pleased with him) said:
The Messenger of Allaah (sal allahu ‘alayhi wa sallam) said:
The Scriptures of Ibraaheem were sent down on the first of the month of Ramadaan.
The Tawraat was sent down on the sixth of Ramadaan.
The Injeel was sent down on the thirteenth of Ramadaan.
The Zaboor was sent down on the eighteenth of Ramadaan, and
The Qur’aan was sent down on the twenty-fourth of Ramadaan.
Classed as hasan by al-Albaani in al-Silsilah al-Saheehah, 1575.
Courtesy: SalafisOfFlorida Yahoo groups
Benefits And Rulings From The Story Of Dawud And Sulaiman
Shaykh Abdur-Rahman ibn Nasir as-Sa’di
Translated by Abdullah Boyd
16. They say: “Our Lord! Hasten to us Qittana (i.e. our Record of good and bad deeds so that we see it) before the Day of Reckoning!”
17. Be patient (O Muhammad ) of what they say, and remember Our slave Dawud (David), endued with power. Verily, he was ever oft-returning in all matters and in repentance (toward Allah).
18. Verily, We made the mountains to glorify Our Praises with him [Dawud (David)] in the ‘Ashi (i.e. after the mid-day till sunset) and Ishraq (i.e. after the sunrise till mid-day).
19. And (so did) the birds assembled: all with him [Dawud (David)] did turn (to Allah i.e. glorified His Praises).
20. We made his kingdom strong and gave him Al-Hikmah (Prophethood, etc.) and sound judgement in speech and decision.
21. And has the news of the litigants reached you? When they climbed over the wall into (his) Mihrab (a praying place or a private room,).
22. When they entered in upon Dawud (David), he was terrified of them, they said: “Fear not! (We are) two litigants, one of whom has wronged the other, therefore judge between us with truth, and treat us not with injustice, and guide us to the Right Way.
23. Verily, this my brother (in religion) has ninety nine ewes, while I have (only) one ewe, and he says: “Hand it over to me, and he overpowered me in speech.”
24. [Dawud (David)] said (immediately without listening to the opponent): “He has wronged you in demanding your ewe in addition to his ewes. And, verily, many partners oppress one another, except those who believe and do righteous good deeds, and they are few.” And Dawud (David) guessed that We have tried him and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allah) in repentance.
25. So We forgave him that, and verily, for him is a near access to Us, and a good place of (final) return (Paradise).
26. O Dawud (David)! Verily! We have placed you as a successor on earth, so judge you between men in truth (and justice) and follow not your desire for it will mislead you from the Path of Allah. Verily! Those who wander astray from the Path of Allah (shall) have a severe torment, because they forgot the Day of Reckoning.
27. And We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve (in Islamic Monotheism) from the Fire!
28. Shall We treat those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, as Mufsidun (those who associate partners in worship with Allah and commit crimes) on earth? Or shall We treat the Muttaqun (pious – see V.2:2), as the Fujjar (criminals, disbelievers, wicked, etc)?
29. (This is) a Book (the Qur’an) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember.
30. And to Dawud (David) We gave Sulaiman (Solomon). How excellent (a) slave! Verily, he was ever oft-returning in repentance (to Us)!
31. When there were displayed before him, in the afternoon, well trained horses of the highest breed [for Jihad (holy fighting in Allah's Cause)].
32. And he said: “Alas! I did love the good (these horses) instead of remembering my Lord (in my ‘Asr prayer)” till the time was over, and (the sun) had hidden in the veil (of night).
33. Then he said “Bring them (horses) back to me.” Then he began to pass his hand over their legs and their necks (till the end of the display).
34. And, indeed We did try Sulaiman (Solomon) and We placed on his throne Jasadan (a devil, so he lost his kingdom for a while) but he did return (to his throne and kingdom by the Grace of Allah and he did return) to Allah with obedience and in repentance.
35. He said: “My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me: Verily, You are the Bestower.”
36. So, We subjected to him the wind, it blew gently to his order whithersoever he willed,
37. And also the Shayatin (devils) from the jinns (including) every kind of builder and diver,
38. And also others bound in fetters.
39. [Saying of Allah to Sulaiman (Solomon)]: “This is Our gift, so spend you or withhold, no account will be asked.”
40. And verily, he enjoyed a near access to Us, and a good final return (Paradise).
Chapter: On the benefits and rulings made clear to us from the story of Dawud and Suleiman, upon them both be peace.
From them: that Allah the Exalted narrates to His Prophet Muhammad (sall Allahu alaihi wa sallam) stories of those who have gone by, in order to make his heart firm and comfort his soul. And He mentions to him their acts of worship, their severe patience, and their repentance in order to urge him to compete with them and seek nearness to Allah, the One who they sought nearness to, and to bear patiently the harms of his people. This is why, in this place, when Allah mentioned what He mentioned about how his people harmed him, what they said about him, and what they did, He ordered him to have patience and remember His slave Dawud, and console himself with that.
From them: that Allah the Exalted praises and loves strength in worship – strength of the heart and body – because of the effects it has on one’s worship, along with excellence and a large amount, which do not occur with weakness and a lack of strength. And it is only right for a slave to seek after its causes and not to become attached to laziness and idleness, which contradict strength and weaken the soul.
From them: that returning to Allah in every matter is a characteristic of the prophets of Allah and the chosen ones of His creation, since Allah praised Dawud and Sulaiman for that. So let those who wish to follow someone follow them, and let the spiritual travelers be guided by their guidance. “They are those whom Allah had guided. So follow their guidance.”
From them: how Allah ennobled His prophet Dawud, upon him be peace, with a tremendously beautiful voice, which Allah used as a reason for the silent mountains and the unintelligible birds to answer him, by responding to his voice in praise, glorifying (Allah) with him in the mornings and the evenings.
From them: that one of the biggest blessings of Allah on His servant is that He provides him with beneficial knowledge, so he can know the rulings and the differences between people, because Allah made clear His favors on Dawud, upon him be peace, by mentioning this.
From them: the concern of Allah the Exalted for His prophets and chosen ones, when there is a lapse from one of them due to His testing them and trying them with what will remove this danger, that they return back to a state that’s more complete than their previous state, just like what happened to Dawud and Sulaiman, upon them be peace.
From them: that the prophets (salawat Allahu alaihim wa sallam) are protected from sin concerning what they convey from Allah the Exalted, because the purpose of sending messengers wouldn’t be fulfilled except by way of that. But also that some sin may appear from them due to their human nature, though Allah hastens to correct them with His Kindness.
From them: that Dawud, upon him be peace, used to stay in his prayer niche most of the time worshiping His Lord, and this is why the two disputants scaled over the niche – because when he retreated to his prayer niche, no one could come to him. So he didn’t set all of his time for the people, regardless of how many judgments were sent back to him. Rather, he made a time for retreating to His Lord, focusing his eyes on his worship, and obtaining sincerity in all of his affairs.
From them: that one should use proper etiquette when entering upon the rulers and other than them, because when the two disputants entered upon Dawud in a state where he wasn’t prepared for them, and without going through a known gate, he was frightened by them, it was hard on him, and they saw him in a state that wasn’t appropriate for the occasion.
From them: that the ruler should not refuse to judge justly due to the disputant having bad manners or doing what they should not do.
From them: the completeness of Dawud’s patience, upon him be peace, because he didn’t grow angry at them when they came to him without asking permission, even though he was the king, nor did he scold them, nor rebuke them.
From them: that it’s permissible for an oppressed person to say to the one who oppressed him: “You oppressed me,” or, “O you oppressor,” and like this. Or: “He wronged me,” like their statement, “(We are) two litigants, one of whom has wronged the other.”
From them: that for the one who is advised or warned, even if he is someone of high rank and impressive knowledge, if someone advises him or warns him, he shouldn’t become angry or offended. Rather, he should hasten to accept it and be grateful for it, because the two disputants advised Dawud and he didn’t become offended or get angry, nor did this divert him from the truth. Instead, he judged justly over their exchange.
From them: that making partnerships and lots of business or worldly relationships between relatives or friends is a cause for enmity to arise between them, and for them to do each other wrong, and that nothing can ward this off except having taqwa of Allah and patience through one’s affairs, by having iman and doing righteous deeds, and only a small number of people do this.
From them: that seeking forgiveness and doing acts of worship, especially the salat, are things that expiate one’s sins, because Allah made His forgiveness of Dawud’s sin follow behind his seeking forgiveness and prostrating.
From them: that Allah honored His slaves Dawud and Sulaiman by bringing them near to Him, and giving them the best of rewards, so no one would think that what happened to them is a cause of loss in their status with Allah the Exalted. And, it’s from the perfection of His Kindness to His chosen slaves, that when He forgives them and removes the traces of their sins from them, He removes the traces that follow the sin completely, to the point where it won’t even occur in the hearts of the creation. This is because if they knew of some of their sins, it might occur to them that they have lost their original status. So Allah the Exalted removed any trace of these sins, and this is not difficult for the Most Generous, Most Forgiving.
From them: that judging between the people is a spiritual status which is held by the messengers of Allah and the chosen ones of the creation, and the task of he who takes it on is to judge by the truth and avoid lowly desires. And judging by the truth requires one to know the nature of the matter at hand, and the way in which it enters into religious law. So the one who is ignorant of either of these two affairs will not bring benefit if given the task of judgment, and it is not permissible to go to him for this.
From them: that the judge should be wary of lowly desires and be cautious concerning them, because the souls will not be free from them. Rather, he should strive against his own self to make the truth his goal, and that he should discard any love or hatred he has for the disputants during the act of judgment.
From them: that Sulaiman, upon him be peace, was from the special merits of Dawud and from the favors that Allah bestowed upon him, because He gave him to him. And that it is from the greatest blessings of Allah upon His slave that He gives him a righteous child. And if he is knowledgeable, then this is light upon light.
From them: the praise and good statement of Allah the Exalted for Sulaiman when He said: “How excellent (a) slave! Verily, he was ever oft-returning in repentance (to Us)!”
From them: the abundance of good and kindness from Allah to His slaves, when He bestows on them righteous deeds and noble character, then praises them for that, while He is the One who Bestows and the One who Gives.
From them: that Sulaiman preferred the love of Allah over the love of everything else.
From them: that everything which busies the slave from Allah is evil and blameworthy, so let him leave it off and go towards that which is more beneficial for him.
From them: the well-known principle that: “whoever leaves something for Allah, Allah will replace it with something better than it.”
From them: that Sulaiman slaughtered well-trained horses of the highest breed, which are beloved to the souls, placing the love of Allah first. So Allah gave him better than that as a replacement, taming for him soft and breezy winds which flew by his command to anywhere he wanted. Their morning errand was a month’s journey and their departure was a month’s journey. And He also tamed for him devils who were able to do things that no one from the children of Adam could do.
From them: that Sulaiman, upon him be peace, was a prophet-king, doing whatever he wanted, however he didn’t want anything except justice. This is different from a prophet-slave, whose will only follows the command of Allah and doesn’t do anything or leave off anything except by command, like the state of our prophet Muhammad (sall Allahu alaihi wa sallam), and this state is more complete.
Translated by Abdullah Boyd
“O you who have emaan”
Tafseer Surah An Noor
Sheikh Salim Ibn Sa’ad At-Tawil
When you find in the book of Allah “O you who have emaan” give it your ear, give importance to what is about to be said, because this is nothing other than a good that is being commanded or evil that is being prohibited.
This is a Great affair that Allah calls out to you. If one of you tries to connect with an important person, you would be excited saying, “I contacted such and such”. If a person of high ranking said to you , ” come here I want meet you” you would be excited by this.
How about if the one calling you is Allah Subhana wa ta Ala? You need to feel and understand that you are the one intended by this call. You are one of those who Allah is calling out to.
When you find “Oh you who possess emaan” or “O you who believe” this indicates a command or prohibition, and if you were to perform the command it is from emaan. If you were to avoid the prohibition this too is from emaan.
(This note is an excerpt from notes taken during class and should not be referenced as a word for word transcription of the lecture)
Source: Posted by a sister in Mahad-ul-Furqan Yahoo groups
Abu Ahmad bin ‘Adee said: I heard Muhammad bin ‘Abdillaah as-Sairafee ash-Shaafi’ee saying to them, i.e. to his students:
“Take a lesson from these two: Hasayn al-Karabeesee and Abu Thawr. The knowledge of Abu Thawr was not even a tenth of Husayn in his knowledge and memorisation – Yet [Imaam] Ahmad spoke against him (i.e. al-Karabeesee) in the issue of the utterance of the Qur’aan (whether it is created or not), so he fell [in rank] – and he praised Abu Thawr [for his adherence to the Sunnah] so he rose [in rank].“
Tabaqaat ash-Shaafi’yyeen of Ibn Katheer and Tabaqaat ash-Shaafi’iyyah al-Kubraa of al-Subki.Abu Khadeejah:This is from the ways by which Allaah raises the people of Sunnah, due to their love, adherence and defence of the Haqq. They fear not the blame of the blamers, they do not cower when faced with many opposers to the truth – they cling to the Haqq regardless of whether those with them are few or many. They care not if they are abandoned by those who were once with them so long as they are upon right-guidance.
It also shows that when Allaah blesses a person with knowledge and memorisation, he is obligated to adhere to the Sunnah and not fall into misguidance and innovations, let alone calling others to the astray paths! Al-Karaabeesee had knowledge but he coupled that with misguidance, so he went astray. It did not concern Imaam Ahmad (rahimahullaah) that al-Karabeesee had knowledge – he deviated in the ‘aqeedah and called to that deviation, so Imaam Ahmad spoke against him and al-Karabeesee fell. On the other hand Abu Thawr (rahimahullaah) became an Imaam of the Sunnah due to his love and adherence to the Sunnah and the Truth – one word from Ahmad and he became elevated, even though he did not possess a tenth of the knowledge of al-Karabeesee!Likewise in our times we have the likes of Shaikh Rabee’ al-Madkhalee! May Allaah preserve him and protect him.If he speaks regarding someone, then pay attention O Salafi!
Abu Khadeejah Abdul-Waahid
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