Advice from the Salaf for the one who finds little barakah in his time
One of the Salaf once said,
“Everytime I increased upon my (daily) portion of Qur’aan, my time would increase in barakah (blessings). I kept on increasing up until my daily portion reached ten Juz’ (a third of the Qur’aan)!”
Ibraaheem bin ‘Abdil-Waahid al-Maqdisee said, whilst advising ad-Diyaa’ al-Maqdisee who intended to go out on a journey to seek knowledge,
“Recite much Qur’aan and don’t abandon it, for verily that which you want to learn will become easier in accordance with how much you recite.”
“So I noticed this and experienced it much. If I recited a lot of Qur’aan then listening to many Hadeeth and writing all of them down would be easy for me, and if I didn’t recite then it would become difficult.”
Source: Dheelu Tabaqaatil-Hanaabilah of Ibn Rajab (3/205)
Translated by Abul-Husayn Yusuf McNulty
Posted from: http://www.salafitalk.com
The Character of The Bearers (and People) of the Qur’an – by Imaam abu Bakr Muhammad ibn al-Husayn al-Aajurree al-Baghdadi (rahimahullah) (360AH)
The first matter that it befits him to employ is Taqwa of Allah secretly and openly, by exercising caution (wara’) with regards to the sources of his food, drink, dress and earnings.
He is perceptive about his time and the corruptions of its people that he may beware of them regarding his religion.
He concentrates on his own situation, having the aspiration to reform whatever is corrupt in his affairs, guarding his tongue and choosing his words.If he speaks, he speaks with knowledge when he sees speech to be correct. He fears from his tongue things more severe than he fears from his enemy. He imprisons his tongue the way he imprisons his enemy, so that he may be safe from its evil and bad consequences. He rarely laughs at the matters which people laugh, due to the bad consequences of laughter. If he is pleased by something in accordance with the truth, he smiles. He dislikes joking, fearing frivolity: if he jokes, he speaks the truth. He is accommodating in countenance and pure in speech.
He does not allow himself to be praised for qualities he has, how then for qualities he does not have?
He is wary of his self, that it should overcome him for what it desires, of the things that will anger his Master. He does not backbite anyone. He does not look down upon anyone. He does not abuse anyone. He is not happy at the affliction of others. He neither transgresses upon anyone, nor envies them. He does not think the worst about anyone, except for one who deserves it. He loves with knowledge, and hates with knowledge. He speaks about a person’s faults only with knowledge, and remains silent about a person’s real nature with knowledge.
He has made the Qur’an, Sunnah and Fiqh his guide to every good and beautiful quality, guarding all his limbs from what has been forbidden. If he walks, he walks with knowledge. If he sits, he sits with knowledge. He strives hard so that people may be safe from his tongue and hand. He does not behave ignorantly: if someone behaves ignorantly towards him, he is forbearing. He does not oppress: if he is oppressed, he forgives. He does not transgress: if he is transgressed upon, he has patience. He restrains his fury to please his Lord and enrage his enemy. He is humble in himself: when the truth is presented to him, he accepts it, whether from one younger or older.
He seeks status from Allah, not from the creatures. He despises arrogance, fearing for his self from it. He does not (earn to) eat by the Qur’an, nor does he like his needs being fulfilled by way of it. He neither runs with it to the sons of kings, nor sits with it amongst the rich so that they may honour him.
If the people earn plenty from the world without understanding or perception, he earns a little with understanding and knowledge. If the people wear fine luxury, he wears of the halal with that which conceals his private parts. If his circumstances ease, he eases; if they tighten, he tightens. He is content with little, so it suffices him. He bewares for his self from the world that which will make it tyrannical. He follows the obligations of the Qur’an and the Sunnah: he eats food with knowledge; he drinks with knowledge; he dresses with knowledge; he sleeps with knowledge; he has union with his wife with knowledge; he accompanies his brothers with knowledge; visiting them with knowledge, seeking permission to enter upon them with knowledge, and greeting them with knowledge; he treats his neighbour with knowledge.
He imposes strictly upon himself the honouring of his parents: he lowers his wing to them, and lowers his voice before their voices. He expends his wealth for them, and looks upon them with the eye of respect and mercy. He prays for their longevity, and is thankful for them in old age. He is not irritated by them, and does not look down upon them. If they ask for his help in a matter of obedience, he helps them. If they ask for his help in a matter of disobedience, he does not help them, but is gentle with them in his disobedience of them: he shows beautiful etiquette such that they may return from the ugly matter that they intended, that it does not befit them to do. He maintains family relations and despises breaking them. If someone breaks off relations with him, he does not break off relations with them. If someone disobeys Allah regarding him, he obeys Allah regarding him.
He accompanies the believers with knowledge, and sits with them with knowledge. He benefits those who accompany him, being an excellent companion for those whom he sits with. If he teaches another, he is gentle with him. He is not harsh with the one who makes a mistake, and does not embarrass him. He is gentle in all his matters, extremely patient in teaching goodness. The leaner finds comfort in him, and the one sitting with him is joyous at his company. Sitting with him brings goodness. He educates his companions with the etiquettes of the Qur’an and the Sunnah.
If he is afflicted with a difficulty, the Qur’an and the Sunnah are two educators for him. He grieves with knowledge. He cries with knowledge. He has patience with knowledge. He purifies himself with knowledge. He prays with knowledge. He gives zakat with knowledge. He gives charity with knowledge. He fasts with knowledge. He performs the hajj with knowledge. He wages jihad with knowledge. He earns with knowledge, and he spends with knowledge. He eases in matters with knowledge, and tightens in them with knowledge. The Qur’an and the Sunnah have taught him his manners. He looks through the pages of the Qur’an in order to teach himself manners, and he is not pleased for himself to fulfil with ignorance the obligations imposed by Allah. He has made knowledge and understanding his guide to every goodness.
When he studies the Qur’an, it is with the presence of understanding and intelligence: his aspiration is to understand that which Allah has imposed upon him of following His commands and avoiding His prohibitions. His aspiration is not: when will I complete the soorah? His aspiration is: when will I be enriched by Allah, so that I am in no need of other than Him? When will I be of the pious? When will I be of those who excel? When will I be of those who have total tawakkul? When will be of those who humble themselves? When will I be of the patient ones? When will I be of the truthful ones? When will I be of the fearful ones? When will I be of the hopeful ones?
When will I have non-attachment to the world? When will I have yearning for the Hereafter? When will I repent from sins? When will I recognize the widespread favours? When will I be grateful for them? When will I understand from Allah His address? When will I understand what I recite? When will I overcome my self regarding its base desires? When will I strive in Allah’s cause with a true jihad? When will I guard my tongue? When will I lower my gaze? When will I guard my chastity? When will I be ashamed before Allah with true shame? When will I be preoccupied with my faults? When will I reform the corruptions in my life? When will I call my self to account?
When will I take provision for the Day of Resurrection? When will I be pleased with Allah? When will I have trust in Allah? When will I be admonished by the warnings of the Qur’an? When will I be preoccupied with His remembrance away from remembrance of other than Him? When will I love what He loves? When will I hate what He hates? When will I be sincere to Allah? When will I purify my deeds for Him? When will I reduce my vain hopes? When will I prepare myself for the day of my death, when my remaining term shall have vanished? When will I build the life of my grave? When will I reflect upon the Standing and its severity? When will I reflect upon my solitude with my Lord? When will I reflect upon the Return?
When will I beware that which my Lord has warned me of: a Fire whose heat is severe, its depth great and its grief lengthy. Its inhabitants do not die that they may rest; their sins are not forgiven; their tears are not shown mercy. Their food is zaqqoom, and their drink is boiling water. Every time their skins are roasted, they are replaced with new ones so that they may taste the punishment. They regret when regret does not benefit them, and they bite upon their hands in sorrow at their falling short in obeying Allah and their embarking upon the disobedience of Allah.
Thus, one of them says, ”Alas! If only I had sent something forward for my life!” (89:24)
Another says, “My Lord, return me! It may be that I work righteousness in what I have neglected!” (23:99-100)
Another says, “O woe to us! What is the matter with this Book? It does not leave a minor or major matter, except that it counts it!” (18:49)
Another says, “O woe to me! If only I had not taken so-and-so as a close friend!” (25:28)
Another group of them says, with their faces turning in different kinds of punishment, “Alas! If only we had obeyed Allah, and obeyed the Messenger!” (33:66)
So this is the Fire, O assembly of Muslims! O Bearers of the Qur’an! Allah has warned the believers of it in more than one place in His Book, out of mercy from Him towards the believers. Allah, Mighty and Majestic, said. “O you who have believed! Save yourselves and your families from a Fire whose fuel is people and stones. Upon it are angels, stern and severe: they disobey not Allah in what He commands them, and they do as they are ordered.” (66:6)
He, Mighty and Majestic, also said, “O you who have believed! Fear Allah, and let each soul see what it has sent forth for tomorrow; and fear Allah: truly, Allah is Aware of what you do.” (59:18)
He then warned the believers against being heedless of what Allah has obligated upon them and what He has entrusted to them not to lose, and to guard His limits that He has entrusted to them, and not to be like the others who rebelled against His command and so He punished them with different types of punishment. Thus He, Mighty and Majestic, said, “And do not be like those who forgot Allah, so He caused them to forget themselves: they are truly rebellious ones.” (59:19)
He then informed the believers that the people of the Fire and the people of the Garden are not equal, saying, “Not equal are the people of the Fire and the people of the Garden: the people of the Garden, they are the truly successful ones.” (59:20)
Thus, when the intelligent believer recites the Qur’an, he presents himself to it, so it becomes like a mirror in which he sees which of his actions are beautiful and which are ugly. Thus, whatever his Master warns him against, he is wary of it; whatever He instils fear regarding its consequences, he fears; whatever his Master encourages him in, he desires it and hopes for it.
Thus, whoever fits this description, or close to this description, he has recited it as it should truly be recited, and has attended to it as it should truly be taken care of. The Qur’an becomes for him a witness, intercessor, comfort and support. Whoever has these qualities benefits himself and benefits his family, and returns with every goodness upon his parents and his children in this world and the Hereafter.
From ‘The Character of The Bearers (and People) of the Qur’an’ Chapter 4 by Imaam abu Bakr Muhammad ibn al-Husayn al-Aajurree al-Baghdadi (rahimahullah) (360AH)
The Prohibition of hanging verses from the Quran and taking it as calligraphy – Explained by Shaykh Uthaymeen
The Prohibition of hanging verses from the Quran and taking it as calligraphy
Explained by Shaykh Uthaymeen
Watch Video @ http://wp.me/p2sNCV-2IW
I want to warn against two affairs which are connected to the Noble Quran. One of them being: Many people hang the noble verses (from the Quran); they hang them on the walls in places throughout their homes. This hanging (of the verses) is considered an innovation that did not appear among the Companions or from those who followed them in goodness. And I do not know why they hang these verses.
Do they hang them in an effort to exalt the Quran? (If this is the case) then they are not more diligent in exalting the Quran than the Companions of the Messenger صلى الله عليه وسلم, and those that followed them in goodness; and it has not been narrated that they used to hang the verses of the Quran.
Do they hang these verses to repel from themselves evil? (If this is the case) then this is not the means by which to repel evil from them. Rather the method is for the individual to recite what has appeared in the Sunnah to repel evil. He reads that with his tongue. As the Prophet صلى الله عليه وسلم said:
Whoever recites Ayatul Kursi during the night, there will continue to be for him a protector from Allah, and no devil will come near him until the morning.
And it is the statement of the Exalted:
Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.
Thus hanging this verse or any other verse will not avail them at all.
Or do they want to seek blessings by hanging the Quran upon the wall? (If this is the case) then seeking blessing with the Quran in this manner is not legislated, rather this is an innovated matter. And the Prophet صلى الله عليه وسلم said:
Every innovation is misguidance.
Or do they want from that, for the person to remember the Quran when he raises he head towards it? But it you apply this affair to what really occurs you will find this has no effect. This is because in the gathering—all of them—you do not see anyone from those seated raising his head to recite this verse or (raising his head) so that he may reflect upon what it contains from the rulings and reports.
And the Salafi, may Allah be pleased with them, differed concerning the issue: Is it permissible for a sick person with a mental illness or a physical illness to hang something written from the Quran upon himself or not.
And the correct answer is that it is not permissible for a person to hang something on his chest or to place something beneath his pillow, from the verses of the Quran in an effort to be cured by way of it; because this method has not been narrated from the Prophet صلى الله عليه وسلم.
Or do those who hang these noble verses aimlessly for décor? For verily it is not befitting that the Quran is taking without purpose and for décor, becoming merely a decoration. Verily the Quran has a loftier and greater status than to be taken as beautification and to decorate the walls.
For that reason I call upon all of our brothers who have hung it to remove it because all of the possibilities you have heard show that hanging (the verses) is something which is not befitting.
As for the second affair which I want to bring caution too specifically; it is the calligraphers, those who draw for the people on paper or other than that. They take from the noble verses and draw them in fonts other than the Uthmani script. They make these fonts according to the specialty of the texts. Such that I have heard that when some of them want to write the statement of the Exalted:
يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ
He wraps the night over the day and wraps the day over the night (Soorah Az Zummar 39:5)
So he will write the letter wāw (الواو) as though it is wrapped. Thus he wants to sketch the Quran according to what the meaning indicates. And this is no doubt impermissible. For it is not befitting to draw the words of the noble Quran as shapes to indicate the genius of the calligrapher, or to attract the eyes by way of its inscription; because the Quran is not intended for decorations and art. And whoever has any of that then it is upon him to burn it and efface it, such that the verses of Allah are not taken as jest. And the scholars—may Allah have mercy upon them—have differed concerning the issue: Is it permissible to write the Quran in other than the Uthmani script, even for the children. The scholars differ, having different three statements concerning this issue.
But as for writing it with this type of inscription, then there is no doubt that it is not permissible. Therefore it is upon us O brothers to honor the Book of Allah and glorify it, and to utilize it for what it was sent down for; to serve as an admonition and a healing for what is in the hearts, and a guidance and mercy for the believers. Listen to the wisdom for it being sent down, which is found in the statement of the Exalted:
(This is) a Book (the Quran) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember. (Soorah Sad 39:29)
It was not sent down to be hung on the walls, and it was not sent down in order to use it as calligraphy. And there is another warning against hanging it on the walls, which I do not believe anyone can avoid. These gathering which have something from the Quran in the places of impermissible vain speech; perhaps backbiting will be heard there, perhaps lying and insulting will be heard there, and perhaps impermissible acts will be performed there. Thus this will be an act of mockery with the Book of Allah, because the verse will be above the heads of those present while the disobey Allah the Exalted in front of the verses from the Book of Allah.
Translated by Rasheed ibn Estes Barbee
Watch Video @ http://wp.me/p2sNCV-2IW
Is it from the Sunnah to stop all classes during Ramadan?
Answer by Shaykh Al Albani
I read that when the month of Ramadan entered some of the Imaams would stop classes to only focus on reciting the Quran. This was despite them being the people of knowledge, those who gave the people religious verdicts. Thus they would stop all classes even giving religious verdicts to the people. Is this correct? Is this month specified for the Quran? Should I cease read the Hadiths and the explanations of the Hadiths and the other lessons?
Shaykh Al Albani:
This specification has no basis in the Sunnah; rather that which is in the Sunnah and known in the two authentic books of Hadith, is increasing the recitation of the Quran during the month of Ramadan. As for specifying the month of Ramadan only for the recitation of the Quran without any other acts of worship such as seeking knowledge, and studying Hadith, and clarifying and explaining them, then this has no basis. Likewise, included in this are charity, Sadaqa, and kindness to the people etc. Putting everything on hold for the recitation has no basis. That which has a basis is only increasing in its recitation.
Translated by Rasheed ibn Estes Barbee
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Student Abu Iyaad (hafidhahullaah) relayed:
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