بسم الله الرحمن الرحيم
The One Who Teaches Good and Evil to The People
Question Posed to al-Allaamah Zayd al-Madkhalee (may Allaah preserve him)
Translated by Abu Yusuf Khaleefah
Q. Oh noble Shaykh, may Allaah preserve you. Is the man who teaches the people some of the affairs of their religion rewarded for that while at the same time he spreads in their minds poison, partisanship and matters of innovation?
A. The one who teaches the people the legislated knowledge there is no doubt that he is rewarded. That is because the Prophet (sallallaahu alayhi wa sallam) said:
“The one who guides to the good is similar to the one who has performed the good.” (Musnad of Ahmad)
He also said:
“Indeed Allaah, His angels, the people of the heavens and earths, even the ants in their holes and the fish at sea send the Salaah upon the one who teached the people the good.”(at-Tirmidhee/ Authenticated by Imaam al-Albaani)
He has a tremendous reward. A reward which is better than the reward of the one who gives charity with the gold and silver. That’s nothing except the virtue of knowledge and its nobility (over other than it).
As for the person being one who spreads amongst them the falsehood, this is not accepted. This is whether he spread amongst them an innovation or a mistake. All of it is considered to be from causing corruption in the earth…Therefore it is not permissible for anyone as I mentioned before to spread amongst the people the innovations which are in opposition to the Sunan. Nor is it permissible to defend the people of innovation or their books. This is from the crimes (in Islaam) and not from the affairs of bringing about rectification in no way.
Therefore take caution, take caution from inciting evil and calling the people to it. Whoever incites evil and calls the people to it then he has patterned himself after the Shaytaan and the refuge is sought with Allaah from that. Allaah has mentioned:
“The Shaytaan threatens you with poverty and commands you with the indecencies. Allaah promises you forgiveness from Him and bounty.” (al-Baqarah: 268)
Therefore those who teach the people the good they have followed their Lord and their Prophet (sallallaahu alayhi wa sallam). As for those who spread amongst the people the affairs of evil, like secret organizations, Hizbiyyaaat, (evil) coalitions and matters that are in opposition which the legislation (of Islaam) does not approve of. These individuals are sinners that go about bringing evil to the people. They are calling to the Fitan. They indeed have done so and the Fitan has taken place.
This is a tremendous sin and major corruption. The door of repentance is open for every sinner. Therefore let the person repent to Allaah and praise Allaah for giving him the success to make repentance while he is still alive.
Taken from “Nuzhatul-Qaari fee Sharhi Kitaabil-’Ilm min Saheeh al-Bukhaari” pg. 206-207 By al-Allaamah Shaykh Zayd al-Madkhalee
Translated by Abu Yusuf Khaleefah USA NYC
10th day of Ramadaan/ 29th of July 2012
Shaykh Ahmad ibn Ahmad Shamlaan (may Allaah preserve him) mentioned thirteen mannerisms that are to be observed for the one eating the Sahoor:
- Sincerity of the intentions
- Saying Bismillaah when one is about to eat, eating with the right hand and eating from that which is closer to you. Based upon the Hadeeth Umar ibn Abee Salamah.
- Gathering together upon the food. Indeed in that there’s a blessing.
- Not being wasteful in the meal and praising Allaah for it.
- The the meal is from lawful wealth. Indeed it is stronger for the (carrying out) the act of worship. Indeed Allaah is good and He only accepts that which is good.
- Having concern for the (proper) time (regarding the Suhoor)
- Seeking the forgiveness and making supplication in abundance during the time of as-Sahar (last part of the night shortly before the break of dawn). For indeed it is a blessed time (period).
- Give Sadaqah during that time and being diligent to be one who aids the one who has the ability to fulfill the fasting by feeding him the sahoor.
- Washing the mouth good along with the usage of the Siwaak. This is in order that the traces of the food do not remain in the mouth which will cause the one fasting doubt if it was to overwhelm him and enter down his throat.
- Waiting after the eating of the Sahoor for the purpose of performance of the dawn prayer. How praise worthy it is if the person was to go to the Masjid and wait for the prayer. Indeed that is stronger for him upon that (matter of praying the Fajr prayer on time). This is the case especially when many from amongst the people stay awake during the nights of Ramadaan up until the (time for) Sahoor. They eat the Sahoor then lay down. As a result of that, sleep overcomes and they miss the prayer. It’s possible that the person doesn’t get up until after the sun rise and some mid-day.
- Taking the food that is suitable for the condition of the one fasting. Like eating the dates along drinking milk and that which is similar to it.
- Getting the children accustomed to eating the Sahoor and fasting.
- Giving precedence (to others over oneself).
Taking from “Ad-Dururul-Manthoor fee Ahkaamil-Iftaar was-Suhoor” pg. 79-80 by Shaykh Ahmad ibn Ahmad Shamlaan (may Allaah preserve him)
Translated by Abu Yusuf Khaleefah USA NYC
8th day of Ramadaan 1433/ 27th of July 2012
Al-Imaam Muhammad ibn Saalih al-’Uthaymeen (may Allaah have mercy upon him) stated:
“In this matter there are five categories:
- The person is sure that Fajr hasn’t appeared. As an example: The appearance of Fajr is at five o’clock and the person ate and drank at four thirty. His fast is sound.
- The person is sure that Fajr has appeared. As an example the person ate at five thirty (although Fajr appeared at five). This person’s fast is invalid.
- The person eats but he’s not sure whether or not Fajr has appeared. However it overwhelms his belief that Fajr hasn’t appeared. His fast is sound.
- He eats and drinks and it overwhelms his belief that Fajr has appeared. His fast is not sound.
- He eats and drinks wavering back and forth (as to whether Fajr has appeared or not) and there’s nothing overwhelming with him in this matter. His fast is sound.”
The Shaykh went on to say:
“Even if it becomes clear to him that Fajr had appeared already, his fast is sound based upon (the principle in Islaam of) being excused due to ignorance in this situation.”
Taken from: “ad-Durur al-Manthoor fee Ahkaam al-Iftaar was-Suhoor” pg. 76 Quoting from Imaam al-’Uthaymeen’s explanation of Zaad al-Mustaqnaa (6/408-409)
Translated by Abu Yusuf Khaleefah Masjid Nur Allaah
2nd Night of Ramadaan/ 21st of July 2012
Q&A With Shaykh Ahmad Bazmool
Author: Shaykh Ahmad ibn ‘Umar Baazmool (hafidhahullaah Ta’aala)
Questions posed by Anwar Wright & Abu Yusuf Khaleefah, Translated by Anwar Wright
Some people say regarding those who follow the scholars such as Shaykh Rabee’ in his positions in manhaj also the one who cooperates with the students who also take these positions, they say regarding this person that he is of “weak intellect” and that “he cannot think for his own self,” so what is your statement in regards to this.
[What is described in] this question, may Allaah bless you, contains bad etiquette from many many aspects. The first aspect is that this is in opposition to the manhaj of the Salaf -radi Allahu anhum- for indeed Umar and Ibn Mas’ood -radi Allahu anhum- both mentioned that the people will not cease to be in a state of goodness so long as they take from the elder (scholars). So how can returning to the scholars be something of weak intellect?
Would ‘Umar, -radi Allahu anhu – and this is something authentically reported upon him and authentically reported upon Ibn Mas’ood -radi Allahu anhum ajma’een- [how can a person say] that ‘Umar commanded the people to do something which has in it foolishness? This is in-comprehensible!
The second matter is that the Prophet – salla Allaahu alayhi wa sallam – mentioned that from the signs of the Hour is seeking knowledge from the Asaaghir, and the meaning here of Asaaghir is the people of desires just as Asaaghir can also means the young and inexperienced – those who have not become rightly qualified in knowledge, however they set out (to speak) in those major issues (of the religion). They are included in this hadeeth and they are Asaaghir. So it is said that the Messenger of Allaah – salla Allaahu alayhi wa sallam - commands us to return to the major scholars, and forbids us from returning to the youth, [yet you say that he] commands us to fall into an affair which is foolish in respects to us? I seek Allaah’s refuge from being forsaken.
Also from that which we say is that Allaah, the Mighty and Majestic, said:
“Ask the people of knowledge if you do not know.” (An-Nahl: 16:43).
So Allaah, the Mighty and Majestic, commanded us to return to Ahlul-Dhikr and they are the scholars. Ahlul-Dhikr are those people who have knowledge of the Qur`aan and act in accordance to it. So Allaah commands us to return to the scholars, and you say that returning to the scholars shows weak intellect? Fear Allaah concerning your religion. Look – may Allaah bless you – how vain desires and innovation lands its people into destructive affairs. We ask Allaah for safety and well being.
Also, you all look that when you relied upon your own intellects, you all fell into a state of lowliness and weakness of intellect. This is foolishness, because the one with an intellect, even that which relates to other than the religion, even the worldly affairs, a person of intellect says: I am returning back to the elders because they are more knowledge and have more insight and experience. And the fool and the one with weak intellect is the one who returns to the younger ones and the children (others) of weak intellect. So you [those who make this statement] in reality are the ones with weak intellects whereas you return back to your own intellects.
As for the fifth affair, that we say – may Allaah bless you – and this is a serious point; and it is that you know, may Allaah bless you, that which some people say “I have an intellect of my own, return to your own intellect, think.” Brother by you (saying) this, you will be left to rely upon your own self and left to rely upon your shaytaan (with you), then you will become ruined and destroyed, may Allaah not decree this, and you will fall into destructive things. And you are more knowledgeable about your own self, you do not have knowledge and you do not have experience. If you are a scholar, then return back to your own self, but you are either a Jaahil (ignorant) or a student of knowledge, and still need the scholars Also, we say to this person, this is not from the aspect of blind following or from the aspect of partisanship. Rather, this is Sunnah and the methodology of the companions just as has already preceded with us.
And there is a difference between returning to the scholars in issues of ijtihaad and major issues and those issues which only the major scholars are qualified for. Rather, this is from the aspect of ittibaa’ (i.e. following the scholar along with his proofs) and the aspect of returning to the truth, and from the aspect of (clinging to) the Jamaa’ah (main body of the Muslims). It is a difference between this and following a scholar in his falsehood.
You [the ones who make this statement] are in reality the blind followers when you blind follow the likes of (Adnaan) Ar’oor and Ibraheem ar-Ruhailee and Alee Hasan (and) al Ma`ribee. You blind follow Alee Hasan Halabee, and you blind follow Jam’iyyah Ihyaaut Turaath, and Jam’iyyah Daarul Birr, and you blind follow some of those organizations that are present in your land in their falsehood in that which they command you with from falsehood – and you follow them. This is (in reality) the blameworthy blind following!!
Do you not have any shyness? You find fault in ittibaa’ (following the scholar with his proofs), and you describe this to be the blameworthy form of blind following? However, you [those who make this statement] fall into the (true) blameworthy blind following and falsehood and you call this “liberation” and “intellect” and “following the truth?” By Allaah, shaytaan is playing with you! So we ask Allaah, the Mighty and Majestic, to preserve us and you from that, and we ask Allaah to guide us and you from this misguidance so beware, may Allaah bless you, from opposing the manhaj of the salaf.
“I am not on my Deen right now because I want to give Islam all of me, and right now I can’t do that.” – Shaykh Ahmad Umar Bazmool
Published on 6 Jun 2012 by SalafyInk
Post Courtesy for the Below: Abu Bilal Nahim @ KSA_dawah Google group
The following question has been extracted from a posting on www.salafyink.com may Allah reward our brother imensely for their efforts.
The links for the two part series of Q&A asked to Shaykh Ahmad Umar Bazmool can be found at the end of this post.
Second Question: Some Muslims who are not practicing say, “I am not on my Deen right now because I want to give Islam all of me, and right now I can’t do that.“ So they leave everything that Allaah made incumbent upon them due to this claim. (Meaning) they say: “I don’t want to practice just half way (one foot in and one foot out), I want to practice all the way. However because of the sins I’m committing right now, I don’t want to mix this with Islam.”
So what is your advice regarding this?
Shaykh: You mean that he is Muslim, but he is a sinner?
Questioner [Abu Yusuf Khaleefah]: Yes.
Answer: We say to him that there is nothing wrong that you remain upon your sins and you continue upon them up until Allaah blesses you to make a sincere tawbah – however with a condition, and it is that you are guaranteed that you will not die except after you make tawbah! Also that you are guaranteed that you will live until a time that these sins will not affect you and your heart.
This is because sins place a covering on the heart which can hinder one from making tawbah, may Allaah not decree this.
So a Muslim does not have a guarantee for himself that he won’t die right now while still upon sins. So what excuse does a person make? They say, “but Allaah is Oft-Forgiving, Most Merciful.” Yes, but He is also Severe in punishment. So it is incumbent that the Muslim does not feel safe from the plotting of Allaah. And it is incumbent that he does (righteous) actions and repents to Allaah, the Mighty and Majestic. So I’m mentioning these things in the beginning of this answer – as it is said – to sort of relate to the questioner according to the level of his intellect.
However if you are a Muslim who really comprehends what you are saying here, then listen to the following points:
The first point: who said to you that Islam wants from you that you be a Muslim who does not commit any sin at all? The Prophet – salla Allaahu alayhi wa sallam – said: “All of the children of Adam makes many mistakes and the best of those who make mistakes are those who repent.” [Authenticated by al-Albaanee in Saheeh Sunan Ibn Maajah (no.3428).]
So he – salla Allaahu alayhi wa sallam – clarified that the children of Adam (i.e. people) fall into mistakes and errors, excluding the Prophets and Messengers, and the best of these people are those who often repent. He didn’t say those who are persistent upon sins, then they make tawbah at the end. So this is the first thing.
Secondly: The Prophet – salla Allaahu alayhi wa sallam – said to his companions: “If it wasn’t that you all commit sins, Allaah would have brought a people who commit sins, and He would forgive them,” or close to this meaning said by the Prophet, ‘alayhis salaam.
So who said to you it is requested that you be a Muslim one hundred per cent never falling into error. No doubt that this affair is good but who can guarantee this? This is a high level. If we made it a condition for all of the Muslims, no one would ever repent.
The third matter: come with me and ponder over the statement of Allaah the Mighty and Majestic:
كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِممَّا كَانُوا يَكْسِبُونَ
Nay, but Rân has been placed over their hearts because of what they used to earn.”
(The word in the beginning of the ayah) Kalla, is a statement of rebukement. And as for Rân, it means that He placed a seal over the hearts of these people. As for His statement, “because of what they used to earn,” meaning the acts they used to commit. So what is the (general) meaning of the ayah? It means, due to their sins, a seal was placed over their hearts, so they could not make repentance nor can they ask for forgiveness.
That which supports this is the narration of the Prophet – salla Allaahu alayhi wa sallam – and this is the fourth matter: “If a person commits a sin, a black spot is placed over his heart. And if he repents and refrains, it will be wiped away. However if he sins and persists upon the sins, the spots will return up until the heart becomes totally black resembling an upside down mug. It will not recognize any good nor will it rebuke any evil.” [Declared 'hasan,' by al-Albaanee in Saheeh al-Jami' al-Saghir (1666)]
This is because of sins and not making tawbah and not returning to Allaah, the Mighty and Majestic. Also, shaytaan hopes that he can win over a person by this statement [in question]. Outwardly, this statement seems good but the reality is that it is evil. This is because this means, it is as if you deem Allah too great that you sin and repent, and you deem Allah too great to fall into opposition to His command, so (based on your understanding) you (will just) remain persistent upon your sins until you’re ready to repent (for good). However in reality this is an evil (thought). Also look at the advice of the Prophet – salla Allaahu Alayhi wa sallam – to Mu’adh, may Allaah be pleased with him – when he said: “O Mu’adh, fear Allaah wherever you may be.” Allaah is with you [by His knowledge] wherever you may be, He sees you, and He knows your condition and He’s with you with His Knowledge, the Mighty and Majestic.
… وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ …
“…And He is with you wherever you may be…”
(Hadeed: 57: 4)
”O Mu’adh fear Allaah wherever you may be and follow up a bad deed with a good deed, and it will erase it.”
These are priceless words of advice. If you fall into a sin, all of the children of Adam fall into many sins, repent to Allaah, seek Allaah’s forgiveness, pray two Rak’ahs for repentance to Allaah, give sadaqah, glorify Allaah, read the Qur`aan, do righteous deeds. Why all of this? So sins won’t cause a seal to be placed upon your heart.
And your statement “I don’t want to repent because I want to be a believer 100 per cent.” Does not the statement of the Prophet – salla Allaahu alayhi wa sallam – refute this? “And follow up a bad deed with a good deed.” Look: are you better or the Prophet – salla Allaahu alayhi wa sallam? Who is more knowledgeable concerning Allaah? The Messenger of Allaah – salla Allaahu alayhi wa sallam – is the most knowledgeable concerning Allaah, and he is the one who pointed us to that which earns the pleasure of Allaah and he pointed us to follow up a bad deed with a good deed. He didn’t say, sin, sin, sin, and then repent.
I end this answer with a (another) great hadeeth and it is a glad tidings for me and you and every sinner. The Prophet – salla Allaahu alayhi wa sallam – informed of this glad tiding. He said: “If a slave commits a sin, then seeks forgiveness, Allaah will say to the angels: My slave committed a sin and then he sought my forgiveness and I forgave him. Then he committed another sin, and Allaah will say: My slave committed a sin and sought my forgiveness and I forgave him. Then the slave will commit another sin (and repented). So Allaah will say: My slave committed a sin and sought my forgiveness, and I forgave him. I testify you O My angels that I have forgiven him.”
So look, (that one) makes tawbah, and then falls into a sin and then makes tawbah, and then falls into a sin. This is not from playing games and this is not from making mockery of Allaah or falling short. Rather this is the war between [us and] shaytaan who said:
قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ
[Iblîs (Satan)] said: “By Your Might (Oh my Lord) I will lead all of them astray”
(Sad: 38: 82)
And also it shows that the door of tawbah is always open, concerning which Allaah has said: “And by My Might I will indeed forgive them so long as they seek forgiveness from me.”
So this is the war and struggle between us and shaytaan, so beware, beware of this statement. Repent to Allaah, and seek His forgiveness every time you fall into a sin, and do not despair from the mercy of Allaah, the Mighty and Majestic. And Allaah said:
يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا
“Oh you who believe: turn in repentance to Allaah with a sincere repentance…”
‘Umar and other than him from the companions and the Salaf said: Sincere repentance is that after you fall into a sin, then repent from it and never return to it up until death. Yes, this is a very high level and – if you can do it – this is something good. However that you remain upon sins and you say, ‘I want to just make one tawbah for everything.’ …Just as I said to you in the beginning, who can guarantee for you that you will live to a time you can make tawbah, and who is it that can guarantee that you will have a heart that will incline to making tawbah after it was sealed due to constant sinning? So – by Allaah – be steadfast in turning (in repentance) to Allaah.
The complete series of questions and answers can be downloaded from the following links:
Question extracted from Part 1 in the series and slightly modified for presentation purposes:
أبو بلال نعيم بن عبد المجيد