Excellent advice to the one that returns to sins after repenting – By Shaykh ‘Abdullaah al-Bukhaaree
What should a servant do when he is tried with a sin and he repents from it with a repentence where these three affairs (conditions) are fulfilled. But (then) he struggles with his heart regarding that sin, only to find that he fell into it (again).
Shaykh ‘Abdullaah bin ‘Abdirraheem al-Bukhaaree:
May Allaah bless you. I say: a sincere tawbah (repentance) requires an effort. Now, there is no command or prohibition – as Imaam ibn al-Qayyim said – except that Shaytaan (the devil) has two incitements regarding it: either to extremism or to negligence. He (i.e. Shaytaan) doesn’t care by which of these two he becomes victorious [over the servant]! The important thing (to him) is that you leave the Straight Path. Also, from his ways is that he doesn’t want you to be steadfast upon tawbah. He doesn’t want this! Because if you – the one he (Shaytaan) led astray and made fall into sin – are steadfast upon sincere tawbah and you adhere to obedience, he (Shaytaan) loses! Right? And this makes him feel very outraged, because he swore by Allaah:
قَالَ فَبِعِزَّتِكَ َلأُغْوِيَنَّهُمْ أَجْمَعِينَ إِلاَّ عِبَادَكَ مِنْهُمُ ٱلْمُخْلَصِينَ
(Iblees (Shaytaan)) said: “By Your Might, then I will surely mislead them all, except Your sincere slaves amongst them (faithful, obedient, true believers of Islamic Monotheism).”
May Allaah bless you. Shaytaan beautifies the sin, this is why it has been narrated in the two Saheehs:
الجَنَّة حُفَّت بِالمكارهِ والنَّارُ حُفَّت بالشَّهوَات
“Paradise is surrounded by things which are disliked and Hellfire is surrounded by desires (temptations).”
So this affair requires one to strive hard!
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا
As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths.
So you must show Allaah that you are truthful!! And this is a kind of test: you repent sincerely, and then the soul which commands evil entices you. So then you are in a struggle between your soul which commands evil and your self-reproaching soul. This is a test to see if your repentance is truthful, if your intention is correct and if you are sincere to Allaah in leaving [this sin]. Just as it is obligatory upon you to be sincere to Allaah in [performing] that which is commanded, it is also obligatory upon you to be sincere to Allaah in leaving [the prohibitions]. It is obligatory that you are sincere to Allaah in leaving [sins]!
And beware, O beloved one! From the greatest means that lead to the servant being deprived of succes, is commiting sins.
نَحنُ ندعو الإله في كُلِّ كربٍ *** ثمّ ننْساهُ عِند كشفِ الكُروبِ
We supplicate to the One Who is worshipped (Allaah) during every distress, then we forget Him when the distresses are removed.
كيفَ نرجُو إجابةً لدُعاءٍ *** وقدْ سَدَدْنا طَريقَهَا بِالذُّنُوبِ
How can we hope for an answer to our supplications, while we closed its path with sins.
Ibn Mas’ood, may Allaah be pleased with him, said:
إنِّي لأحْسِبُ الرَّجُلَ ينْسَى العِلْمَ يَتعلَّمُه، بالذِّنبِ يَعملُه
“I consider a man to have forgotten the knowledge that he learned because of a sin he commits.”
[Al-Hilyah by Abu Nu'aym]
So a person should beware! This is why the look is an arrow from the arrows of Iblees, so a person should not continue looking, [listening to] whisperings, [listening to] suggestions [of Shaytaan], listening or other than that. So the more a person continues, the more he increases, and it is feared for him that Raan will cover his heart, about which Allaah said:
كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِم مَّا كَانُوا يَكْسِبُونَ
Nay! But on their hearts is the Raan (covering of sins and evil deeds) which they used to earn.
We seek refuge with Allaah! So beware! Sins are dangerous, by Allaah, O brothers! Dangerous and significant! And do not belittle [sins] by saying: “This is an insignificant sin,” “Is it from the minor or major sins?” Beware! In al-Bukhaaree on the authority of Anas, may Allaah be pleased with him:
إنَّكم لتعْمَلُون أعمالًا هِي فِي أعْيُنِكُم أدقُّ مِنَ الشَّعر ،كنَّا نعُدُّها فِي عهدِ رسُولِ الله صلَّى الله عليه وسلَّم مِنَ المُوبِقَات
“You people do (bad) deeds (commit sins) which seem in your eyes tinier than hair, while we used to consider those (very deeds) during the life-time of the Prophet as destructive sins.”
Trust me completely: Whenever you are truthful to Allaah in seeking refuge with Him and throwing yourself with humility before Him with repentance and returning back, He will make you steadfast, He will help you, He will give you success and He will take away from you the most evil of evils, the plot of the sinners and the most evil calamities of the day and night. But whenever you continue [listening to] whisperings and suggestions [of Shaytaan], Shaytaan will cause you to backslide. So beware!
But, the fact that the servant always talks to himself (i.e. reviews himself), that he is aware that Allaah always watches over him in all of his deeds and movements and that he seeks nearness to Him by staying away from sins: this is a proof of his truthfulness, with the permission of Allaah. This heat that you feel because of this struggle in the inside, will result in coldness, certainty and security for you, if you are truthful to Allaah. This is why Allaah, the Majestic and Most High, says:
يَـۤأَيُّهَا ٱلَّذِينَ آمَنُواْ ٱتَّقُواْ ٱللَّهَ وَكُونُواْ مَعَ ٱلصَّادِقِينَ
O you who believe! Be afraid of Allaah, and be with those who are truthful (in words and deeds).
Being truthful in words and deeds is a must! In words and deeds! And from the greatest of this, is that we are truthful to Allaah when we seek His forgiveness and when we return back to Him, the Majestic and Mighty! Is this clear, O brothers? So beware of continuing! Strive against your soul!
Trust me completely: it is only a small amount of days. The Prophet – sallal-Laahu ‘alayhi wa sallam – said, as mentioned in as-Saheeh:
إنَّما النَّصرُ صبرُ ساعةٍ
“Victory is only an hour of patience.”
This Shaytaan requires struggle (Jihaad)! Right? He requires a great struggle! You have to struggle against him night and day! And the Prophet – sallal-Laahu ‘alayhi wa sallam – has informed us:
إِذا نام أحدُكُم عقدَ الشَّيطانُ على قَافِيَتهِ ثلاثَ عُقدٍ ويقولُ:نَمْ وراءَك ليلٌ طويلٌ
“When any one of you goes to sleep, Shaytaan ties three knots at the back of his neck, and says: “You have a long night, so sleep.”"
So Shaytaan is with you! And he wages war against you from every place! It is not possible for you to be saved from him, except by seeking refuge with Allaah. This is why Allaah commanded you to seek help from Him and to seek refuge with Him:
قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ
Say: “I seek refuge with (Allaah) the Lord of the daybreak.”
قُلْ أَعُوذُ بِرَبِّ النَّاسِ
Say: “I seek refuge with (Allaah) the Lord of mankind.”
And the noble, merciful Prophet – the one whom Allaah sent as a mercy to mankind – advised you, guided you, directed you and clarified to you the Path of salvation, which is adhering to the Sunnah: the adhkaar (supplications) for the morning and the evening , the adhkaar for entering and leaving the toilet, sleeping, eating, drinking, etc.
Review yourself! I say: review yourself and examine yourself: are you from those who are steadfast upon the Sunnah or negligent regarding it? How should you call yourself to account except in this way? And praise and thank Allaah that you are alive! Praise and thank Allaah that you are alive! And I have mentioned this to the students and brothers, here or in a previous lesson – I don’t know.
How should this (calling oneself to account) happen? You have a notebook and a pen with you, and you want to know? Call yourself to account before you are called to account! You have a notebook with you [and you write]: Bismillaahi ar-Rahmaani ar-Raheem. Today, saturday or sunday. We start from Fajr; did you wake up before Fajr or after Fajr? [Mention this] to yourself, not in the radio! Did I wake up in time? Did I catch the Sunnah of Fajr or not? Of course before this [you mention]: have I prayed witr or not? Yes/no. Did I pray Fajr in congregation? Yes. Did I catch Takbeeratul-Ihraam? Yes/no. Have I said the adhkaar after the prayer ? Yes/no. The adhkaar for the morning and the evening? Yes/no. Did I recite my (daily) part of the Qur’aan? Etc, etc etc. Did I backbite? Have I commited something prohibited? Write down! You will see in the end of the day that you have [written] pages! Yes, no, yes, no… Review [yourself]!Yes: I stay upon the truth. No: review it the next day; are you still upon this or have you left it?
O brothers, this affair is significant! It is not trivial!
فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ
..in a Day the measure whereof is fifty thousand years.
Anyway, it is a must that we prepare an answer for this Day! We ask Allaah to be kind and gentle to us and you, to give us and you a good ending and to make us all steadfast upon Islaam and Sunnah. And may Allaah raise the rank of the Messenger of Allaah, his family and his Companions and grant them peace.
 Authentic adhkaar for the morning and the evening:
 Authentic adhkaar to be said after the obligatory prayer:
Translated by: Yâsîn Abû Ibrâhîm
Watch Video @ http://wp.me/p2sNCV-3pI
Be Salafi with Your Family, Just Like You Are Salafi with the Brother
بسم الله الرحمن الرحيم
Indeed our religion has taught us the best of character and mannerisms, and the Prophet Muhammad (may the peace and blessings of Allah be upon him) without a doubt displayed exemplary character to his wives, and children. It is for this reason that if a person claims to be Salafi, he should be diligent in displaying this character and mannerism amongst those who are closest to him; his family.
We ask Allah to allow us to be true followers of the Salaf al Saaleh.
Brief reminder to my brothers and sisters:
The Salaf used to say:
The best of the speech is that which is short and straight to the point.
With this in mind, I will only mention in this reminder a short hadeeth, and a short statement of one of the Imam’s of his time. In this hadeeth and statement, myself and my brothers should realize an area of family life which we have greatly neglected! May Allah forgive us all and guide us to that which is better.
The Prophet (May the peace and blessings of Allah be upon him) said:
خَيْرُكُمْ خَيْرُكُمْ لِأَهْلِهِ ، وَأَنَا خَيْرُكُمْ لِأَهْلِي
“The best of you is the best to his family, and I am the best to my family.” (Jame’ al Tirmidhee)
The Statement of Imam al Showqanee (died 1255) He stated:
فترى الرجل إذا لقي أهله كان أسوأ الناس أخلاقاً وأشجعهم نفساً وأقلهم خيراً، وإذا لقي غير الأهل من الأجانب لانت عريكته وانبسطت أخلاقه وجادت نفسه، وكثر خيره، ولا شك أن من كان كذلك فهو محروم التوفيق، زائغ عن سواء الطريق، نسأل الله السلامة!
“You find a man, if he comes into contact with his family, he displays the worst of character, he is prideful, and very little good is seen from him. But if he meets with other people, his disposition is very gentle, his character is very soft, he is very giving, and he displays much good. There is no doubt, this type of individual is from those who have been prevented from good and success, and he is one who has deviated from the correct path. We ask Allah for protection!
Source: Nal al Awtaar (2/246)
9th Muharam 1435 | Nov. 12, 2013
Posted from: http://knowledgeofislamblog.wordpress.com
In the Name of Allaah the Most Merciful, the Bestower of Mercy
All the praise is for Allaah, the Lord of all that exists; may prayers and peace be upon the Prophet Muhammad, his family and noble companions. To Proceed:
This is a brief statement regarding the mistranslation of a book title. This mistranslation has become widespread and we now see many of our Salafee brothers and sisters using this mistranslation as logos, class/seminar titles, and more. This is due, in part, to the various social media outlets, which are, in truth a double edged sword. While much good can be spread very quickly, errors and misguidance can spread just as quickly from those who do not have true concern for the الأمانة العلمية (knowledge based trust), and are simply concerned with putting out information hastily without verifying the correctness of that information.
Sometime ago, an excellent book was authored by the noble Shaykh ‘Abdus-Salaam As-Suhaymee. The Arabic title of this book is: كن سلفياً على الجادة This book was translated by a group in the UK who has ties to Al-Halabee, Aboo Usaamah Adh-Dhahabee, and others who fight the Salafees in the UK and other places. However, this is not the subject of this piece. The issue is the mistranslation of the title in English. The translator translated the title as: Be a Serious Salafee. Although this is what is required of every Salafee; that he/she be serious about their Salafiyyah; this is an incorrect translation of the title. The mistake lies in the translation of the word: الجادة which means: Path/way/street. The translator seems to have translated it as: الجَادّ serious/earnest.
The author, within the very same book explains the title, and his intent behind it. This title was taken from a statement by Shaykh Bakr Aboo Zayd within his book: Hilyah Taalibil-‘Ilm (The Etiquettes of the Student of Knowledge). The Shaykh Abdus-Salaam says within the book: “Some of the brothers sought from me that I should print these lessons, so I reviewed them and added some additional comments in connection to the topic; and I deemed it appropriate to title it:
كن سلفياً على الجَادّ
Be Salafee upon the Path”
Then in a footnote at this point the Shaykh added: “This title is derived from that which the Eminent Shaykh, the Doctor Bakr Aboo Zayd, said in his beneficial book: Hilyah Taalibil-‘Ilm pg. 8, wherein he said during his speech concerning the etiquettes of the student of knowledge: ‘Be a Salafee upon the path; upon the way of the Salaf as-Saalih; the companions, may Allaah be pleased with them, and those who followed their footsteps in all aspects of the religion; from At-Tawheed, acts of worship and the likes; distinguished by adherence to the narrations of Allaah’s Messenger ﷺ and implementing the Sunan upon yourself while abandoning disputing, argumentation, and delving deep into theological rhetoric and that which brings about sins and hinders one from the legislation.’”
All of the footnotes within the Arabic version of the book are from the Shaykh himself (Shaykh Abdus-Salaam As-Suhaymee); but perhaps the translator missed this one.
Shaykh Muhammad ibn Saalih Al-‘Uthaymeen, may Allaah have mercy upon him, said in his explanation of Hilyah Taalibil-‘Ilm: “This is from the most important of affairs; that a person be upon the path of the Salaf As-Saalih in all of the affairs of the religion; from At-Tawheed, worship, social interactions, and other than that.” (Audio posted along with this)
This is a small piece of advice to my brothers and sisters, as it relates to this title, and this phrase which has become widespread; and I ask Allaah to make us all serious Salafees, who are upon the path; the path of the companions and those who followed them in goodness.
عَنِ ابْنِ عَبَّاسٍ أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : لا يَمْنَعَنَّ أَحَدَكُمْ مَخَافَةُ النَّاسِ أَنْ يَتَكَلَّمَ بِالْحَقِّ إِذَا عَلِمَهُ
On the authority of Ibn ‘Abbaas, may Allaah be pleased with him, who said: The Prophet ﷺ said: “Let not fear of the people prevent one of you from speaking the truth if he knows it.”1
Written by one in need of Allaah’s Mercy:
Raha ibn Donald Batts
Saturday 14 Dhul-Hijjah, 1434 /October 19, 2013
1 Reported by Ahmad, Ibn Maajah, At-Tirmidhee, and Ibn Abee Ad-Dunyaa reported it within Al-Amr bil-Ma’roof wan-Nahy ‘Anil-Munkar
Listening to debates that are transmitted or spread on TV channels ? – Answered by Shaykh Ahmad Baazmool
Here he speaks concerning the issue of listening to debates that are transmitted or spread on TV channels, and if it is permissible [to do this].
Pay attention, O my brothers! These debates which take place in public are wrong! And they are wrong from different angles.
The first angle is that those who debate, most of them are either not people of Sunnah and clear Salafiyyah hence they don’t clearly distinguish between Truth and falsehood, even in their answers. This is why you find some of them sitting with a Raafidee while he is cheerful and smiling in his face and treating him as if he’s his brother. Clear? This is wrong! This is wrong! The Raafidee is khabeeth (evil, wicked, filthy)! He curses Abu Bakr and ‘Umar, and I smile at him?! Never! Rather I look angry to him! And I would never give him a nice look! This is one observation.
The second observation: some of them are juhhaal (ignorant ones) who have not learned from the Scholars. They have not learned from the Scholars! Shaykh al-Fawzaan even said about one of them that he is muta‘aalim (someone who pretends to have knowledge).
The third thing: sometimes it happens that the person of innovation – in his discussion and his debate – brings forward things which the other party is not able to refute. And there is fitnah (trial, tribulation) in this for this debater and for the laymen who are watching!
The fourth thing: this is not the way of the Salaf! When the Salaf refuted the people of innovation, they refuted their innovations not from the angle of debating, but only from the angle of bringing falsehood to nothing and making the Truth manifest. And there is a difference between the two! For verily, debating with the people of innovation means that you sit with him at one table and that you make him speak with his false speech and continue in its clarification, and this is prohibited according to the Salaf! But when the false speech of the people of innovation reached them, then the Scholars refuted him and they didn’t allow him to debate. That’s it! Then they warned against him, declared him an innovator, declared him astray and commanded [the people] to avoid him. This is how the Salaf-us-Saalih, may Allaah be pleased with them, were.
Then, also from the things which take place, is that Shaykh ibn Baaz, may Allaah have mercy upon him, and the Major Scholars – and this is also the characteristic of the Salaf – did not debate with the people of innovation in public! They did not debate with them in public! And this is why I end my words with two things.
The first thing: there might be a fitnah for the laymen and even some students of knowledge – who are not qualified with regards to knowledge – in watching these debates!
The second thing: the Scholars stated in their fataawaa (verdicts) that it is haraam (unlawful, forbidden) to watch and listen to these debates. Haraam! Not permissible! Because these are places of fitan (trials, tribulations), places which Allaah – the Mighty and Majestic – hates, places where falsehood is spread and evil places! So it’s not allowed to sit in them, listen to them and watch them. This is the ruling of the Scholars on this: they prohibited watching and listening to them. Na‘am. Shaykh ibn ‘Uthaymeen, Shaykh al-Fawzaan, Shaykh Rabee‘ and other than them prohibit these things upon the common folk to watch them and they prohibit setting up of the likes these debates in public.
He (the questioner) says: May Allaah bless you; a land from the lands of the Rawaafidh; is it referred to as a land of Shirk and are we to make Hijrah from it?
I have mentioned to you, on the authority of Maalik, may Allaah be pleased with him, and others; that he had left a land and said: “I will not stay in a land wherein ‘Uthmaan is reviled.”
The lands of the Rawaafidh in which explicit association of partners with Allaah the Majestic and High is done openly; and other than Allaah is supplicated to; and other than Allaah is beseeched for aid; and the companions of the Messenger of Allaah (upon him be prayers and peace) are cursed from their pulpits; yet you doubt that they are lands of Shirk, Kufr, and heresy?! It is obligatory upon he who is able to make Hijrah from it to emigrate. Those lands are no different from the lands of the original disbelievers. Clear?
So he who is able to make Hijrah, along with that which we have previously mentioned, amongst the conditions from Hijrah, then he is to emigrate.
Translated by Raha ibn Donald Batts
Abu Dhar (radhi Allaahu anhu) said: Whoever does not know that his Imaan increases and decreases is not a person of understanding. Rather it is from understanding in the religion to notice if your Imaan is increasing or decreasing.
If you find yourself devoted to Allah, desiring that which is with Allah, and energetic in acts of worship, loving the righteous people and the gatherings of knowledge, this is an indication and a sign of your strong Imaan and your increase in Imaan.
And if you find yourself turning away and lazy, having no desire to recite the Book of Allah and remember Allah; and you find yourself always lagging behind in some acts worship and not desiring that which is with Allah, this is proof of your deficiency in Imaan. Therefore remedy and rectify yourself.
Translated by Rasheed ibn Estes Barbee
Watch Video Here : http://wp.me/p2sNCV-1kp
- The Decrease After the Increase Of Eemaan - [Transcribed lecture] – by Abu Awais Abdullah Alee
Listen to the audio
- Causes Behind The Increase and Decrease of Eemaan - Shaykh Abdur-Razzaaq al-Abbaad [Book]
The greatest blessing Allaah, the Most High, can bestow upon a person in this world is the blessing of eemaan. It is as the author points out in his introduction the source to all the good in this world and H ereafter However; as the texts unequivocal show and as a simple glance at the various types of people will show, eema an is of levels. It is of degrees and forever fluctuating. This is a matter that a person can witness in himself: when he is a ctive and obedient, he senses a strength of eemaan and when he is falling short of the mark and disobeying Allaah he feels that his eemaan is weak.
- Aspects of Increasing Iman - by Shaikh al-Islam Ibn Taymiyyah - from Kitab al-Iman © 1999 Iman Publishing House
- Increasing Eemaan (Faith) - Shaykh `Abdul `Aziz ibn Baz
Fataawaa Lajnatud-Daa’imah lil-Buhoothul `Ilmiyyah wal-Iftaa, 3/185-187, Al-Istiqaamah Newsletter
- What are the types of Murji’ah? – Shaykh Saalih al-Fawzaan
Tighten your wrist watch brother! – Shaykh Hamood ibn Abdullah At Tuwaijiree (Revised and Corrected)
Tighten your wrist watch brother! (Revised and Corrected)
The scholar Shaykh Hamood ibn Abdullah At Tuwaijiree—may Allah have mercy upon him—said:
Also from the evil phenomena are the men wearing watches on their wrists like women bracelets! The man who wears a watch combines imitating the women, imitating the Europeans, and other than them from the enemies of Allah the Exalted, and imitating the inhabitants of the fire; because iron will be the adornment for the inhabitants of the fire.
And the Shaykh said:
And most of them wear their watches on their wrists like women bracelets; while the Messenger of Allah صلى الله عليه وسلم has cursed the men who imitate women.
Collected by Ahmad and others, from the hadith of ibn Abbass, At Tirmidi declared it Hassan Saheeh.
Source: Al Qawlul al-Muharrar concerning the affair of enjoining the good and forbidding the evil. (Page 131 and pages 14-15)
Translator’s note: A brother—may Allah reward him with an abundance of good—pointed out a mistake in my initial translation of the Shaykh words. It should have read:
“The man who wears a watch combines imitating the women, imitating the Europeans, and other than them from the enemies of Allah the Exalted, and imitating the inhabitants of the fire; because iron will be the adornment for the inhabitants of the fire.”
This is based upon the Shaykh’s view that wearing watches is Haraam due to it imitating the people of the fire.
To see the view of many other scholars who say wearing watches in permissible see link below…
Here is what Shaykh Fawzan said:
I heard one of the scholars said wearing watches is haram because it is the adornment of the inhabitants of the fire, what is your view concerning this statement? Is there any proof for this from the Book and the Sunnah?
We do not know any proof for this statement from the Book and the Sunnah. The Prophet صلى الله عليه وسلم said to a man, ‘look for a ring even if it is from iron.’ The man who wanted to marry a woman and he did not have a dowry; the Prophet صلى الله عليه وسلم said to him, ‘search for a ring even if is from iron’. This is proof that wearing iron is permissible; whether it is a ring, or other than that. And watches are clothing, watches are clothing and the principle in clothing is permissibility except for where there is a proof of its impermissibility; such as gold watches for men, or watches that contain gold for men. We refuse it because it is only specific for women. As for watches free of gold then we do not know of any proof of its impermissibility. Yes some of the people were frightened away from them when they appeared, they disapproved of them, but when it became clear that there was no proof of it being impermissible, and it was clothing, and the principle in clothing is it is permissible; then there is no problem with it. InshaAllah.
Translated by Rasheed ibn Estes Barbee
قال العلامة الشيخ/ حمود بن عبد الله التويجري
ومن المنكرات الظاهرة أيضًا تحلي الرجال بالساعات في أيديهم كأنها أساور النساء, والمتحلى بالساعة قد جمع بين التشبه بالنساء والتشبه بالإفرنج وغيرهم من أعداء الله تعالى، والتشبه بأهل النار؛ لأن الحديد حلية أهل النار. اهـ
المرجع: كتاب القول المحرر في الأمر بالمعروف والنهي عن المنكر (ص/131
وقال الشيخ حمود التويجري رحمه الله
وغالبهم يتحلون بالساعات في أيديهم كأنها أساور النساء، وقد لعن رسول الله صلى الله عليه وسلم المتشبهين من الرجال بالنساء رواه الإمام أحمد، وأبو داود الطيالسي والبخاري وأهل السنن إلا النسائي من حديث ابن عباس رضي الله عنهما، وقال الترمذي: هذا حديث حسن صحيح
المرجع: كتاب القول المحرر في الأمر بالمعروف والنهي عن المنكر (ص/14-15
نص السؤال: سمعت من أحد المشايخ أن لبس الساعة حرام لأنها حلية أهل النار ، فما رأيكم في هذا القول ، وهل عليه دليل من الكتاب والسنة ؟
لا نعلم لهذا القول دليلا من الكتاب والسنة، النبي صلى الله عليه وسلم قال لرجلٍ التمس خاتما ولو من حديد، الرجل الذي أراد أن يتزوج امرأة وليس عنده مهرا، قال له النبي صلى الله عليه وسلم التمس ولو خاتما من حديد فدل أن لبس الحديد جائز، من الخاتم وغيره والساعة من اللباس، الساعة من اللباس، والأصل في اللباس الإباحة إلا ما دلَّ الدليل على تحريمه كساعة الذهب للرجال أو الساعة التي فيها ذهب للرجال هذا نرفضه لأنه خاص بالنساء فقط أما الساعة الخالية من الذهب فلا نعلم لتحريمها دليلا، نعم استنفرها بعض الناس لما ظهرت، استنكروها، لكن لما تبين لهم أنه ما فيه دليل على التحريم وأنها من اللباس وأن الأصل في اللباس الإباحة فهذا لابأس به ان شاء الله. نعم
From the barriers of seeking knowledge : Taking knowledge from the Asaaghir (young) – By Shaykh Abdus Salaam bin Burgess
From the barriers of seeking knowledge … Taking knowledge from the Asaaghir (young)
By Shaykh Abdus Salaam bin Burgess (rahimahullaah)
Al-Binaa Publishing | Durham NC
Certainly there has appeared between the students of knowledge during this time, the taking of knowledge from those young in age. This phenomenon in reality is a cancerous disease and a chronic illness and it hinders the student of knowledge from his intent and turns him away the sound path that will connect him to knowledge.
That is because taking knowledge from those who are young in age; those who did not firmly establish their feet in knowledge, their beards did not become grey within it (they did not spend a long time with seeking knowledge) along with the presence of those older than them in age, whose feet are grounded, because of this the foundation of the beginner is weak. He is prevented from the benefit of the experience of the major scholars and attainment of their manners which is established by knowledge and time.
And from the evidences that give reason to this is the athar of Ibn Mas’ud (may Allaah be pleased with him) when he said:
“The people will not cease to be upon good as long as they take knowledge from their elders, their trusted and their scholars. If they (begin) taking knowledge from their sighaar and evil ones, then they are destroyed”
There is the affirmed Hadeeth on the authority of Abi Umayyah al Jamhee, that the Messenger of Allaah ملس و هيلع الله ىلص said:
“From the signs of the hour is when knowledge sought from al-asaagheer”
The people have differed in relation to the explanation of the word: “as-sighaar”.
There is some speech which Ibn Abdul Barr (may Allaah have Mercy on him) mentioned in al-Jaami’ and ash-shatibi (may Allaah have Mercy on him) mentioned in al-i’tisaam.
Ibn Qutaybah (may Allaah have mercy on him) took the view that as-sighaar are those who are young in age. And he said regarding the athar of Ibn Mas’ud:
“He intended that the people will not cease to be upon good as long as their scholars are mashaayakh (old) and that their scholars are not young (in age), because the shaykh (elderly) has left the pleasure of youth, his temper, his hastiness, his foolishness and he prefers practice and experience and nothing doubtful enters into his knowledge, his desires do not overcome him and he is not tempted by lust or greed. Shaytan does not cause him to fall (but) causes the young to. The one with age has dignity, honor and prestige.”
The young maybe will enter into some of these affairs that the elderly is safe from. If these affairs enter into him and he makes a ruling (then) he is destroyed and destroys others.
Ibn abdul Barr reported that Umar Ibn al-Khattaab (may Allaah be pleased with him) said:
“I knew when the uprightness of the people (was present) and when they became corrupted. When (an issue) of fiqh came from the young (in age) the elderly turned away from following them. And when (an issue) of fiqh came from the elderly; the young followed them and they were both guided.”
Ibn Abdul Barr also reported on the authority of Aboo Ahwas from Abdullah who said:
“Certainly you will always remain upon good as long as knowledge is found in your elderly and when knowledge is found in your young, the young will make the elderly appear foolish.”
In these two Athars are proofs for not taking knowledge from the young. Another besides which Ibn Qutaybah mentioned and it was fear of accepting knowledge if it came from the youth. At any rate, if its wording; as-sagheer is general (then) it is used in a way perceived and meaning (young in age).
This ruling is not without exception regarding the young in age, since a group from amongst the companions and taabi’een used to give fataawa and teach during their youth in the presence of those old in age. Certainly it is rare to find the likes of these individual so what about anyone after them. If they (the young) were present and their uprightness was known and their knowledge was examined and its firmness was apparent and no one from amongst the elders were found, then whatever knowledge they (the young) had with them was taken and safe from fitnah.
Hajjaaj bin Ar-Taah said:
“The people use to dislike that a man speak until grey was seen in his beard.”
The intent is not that knowledge of the young should be abandoned in the presence of the old; no! The intent is only to put people in their proper places. So the right of the intelligent young student is that he is benefited from in research, giving reminders and studies. As for putting him forward for giving rulings and questions being put forward to him the no! Certainly no! Because this will kill him and this is a fitna and deception.
Fudayl ibn Iyaad said:
“If you see a man gathering the people around him, then I say this (person) is crazy. What person gathers the people around him and does not like that they make good his speech”
He also said:
“It has reached me that the scholars of the past when they learned they acted, and when they acted they became busy,When they became busy they became lost (missing) and when they became lost they were sought (after) and when they were sought they fled “
So O seeker of knowledge if you desire knowledge from its source (fountain) then, here are the major scholars, those whose beards have become grey and bodies have become frail and strength have become weak (being exhausted) in knowledge and learning. Their commitments are before their lost and they bring out their treasures before they pass away (along) with them. (As) in the darkness of the night the Badr (moon) passes away.
A point of attention:
During these times the standards have been greatly blemished by the common people regarding properly estimating the scholars. So every individual who can give an eloquent speech, or a meaningful lecture, or a Friday sermon haphazardly becomes a scholar. He then becomes someone returned to for rulings and knowledge is taken from him. This is a painful and apparent affliction which its evil is airborne and it harms is circulated. When the connection of knowledge is (connected) to other than its people and when the affair (are in the hands) of other than its people, then look for the hour (Day of Judgment)
So the student must be warned of taking knowledge from these (types). Except if they are known to be from people who possess knowledge. Not everyone who has good expression is a scholar and not everyone who turns the people’s faces towards him with issues regarding the leaders of the Muslims or the mentioning of the death rate of aids and whatever is similarly to that is a scholar.
(Also) the meaning is not what has proceeded – as some understand it- ex. Not listening to them (the young in age) or not benefitting from their talks, No! The intent is only taking legislative knowledge from them and not raising them to the levels of the scholars and Allaah is the One Who gives success.
Translated by Abu Anas Atif Hasan
May Allaah make this a benefit for myself and the reader
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WHAT IS NOT FROM SALAFIYYAH
translation of recent tweets by Sh. Muhammad Umar Saalim Baazmul
1) Taking (knowledge) from just anyone without first looking at their situation in dealing with the Sunnah is not from the methodology of the Salaf. It used to be said: “Indeed this knowledge is religion so look at who you take your religion from.”
2) Treating the mistakes of the people of Sunnah like the mistakes of the people of innovation is not from the methodology of the Salaf, for verily every son of Adam is prone to many mistakes. The methodology of a man is to be looked at and his mistake is dealt with upon that basis.
3) Partisanship, making pacts and secret gathering in exclusion to the rest of the people is not from the methodology of the Salaf. It has been reported that: “Whenever you see those who congregate in the masjid in exclusion to the people, then know that they are upon misguidance.”
4) It is not from the methodology of the Salaf to incite the people against the rulers and instigate them to rebel, demonstrate, revolt or publicly criticize them, their ministers or appointees.
5) It is not from the methodology of the Salaf to abandon the seeking of mandatory knowledge and neglect seeking recommended knowledge.
6) It is not from the methodology of the Salaf to attack the scholars, speak against them, to disavow their knowledge and books and to call to burning, destroying and not referencing them due to a mere mistake they fell into.
7) Blind allegiance to opinions and overestimating them is not from the methodology of the Salaf. They used to say: “My view is correct and can possibly be wrong and what my opponent is upon is wrong but may possible be right.”
8) Animosity on account of the mere occurrence of differing is not from the methodology of the Salaf. They used to differentiate in that regard according to a man’s circumstance and the reality of the issue. Differing along with a pure intention doesn’t ruin the love in any case.
9) It isn’t from the methodology of the Salaf to restrict the religion in one issue such as that whoever agrees with me is Salafi and whoever disagrees with me isn’t Salafi. Salafiyyah is a methodology not a single issue.
10) Blind following and blind allegiance without evidence is not from the methodology of the Salaf.
11) It is not from the methodology of the Salaf to revile the Sahabah, even just one of them.
12) Involving oneself and delving into fitnah is not the methodology of the Salaf. Rather they avoided and warned against it.
13) Falling into division, differing and mutual hatred is not from methodology of the Salaf. Their slogan was: Do not hate one another and do not abandon one another and be brothers oh slaves of Allah.
14) Innovation and invention is not from the methodology of the Salaf. Their slogan was: Follow and do not innovate for you have been sufficed, and the affair of old is binding upon you.
15) Knowing the truth because of men is not from the methodology of the Salaf such as that anything that came from so and so must be true. Rather, their slogan was: know the truth and you will know its people, know the truth and you will be from its people.
16) Seeking popularity and elevation over people is not from the methodology of the Salaf. For verily loving to be manifested breaks the backs of people and when a youth is given leadership he misses out on abundant goodness.
17) Being concerned with purely intellectual sciences is not from the methodology of the Salaf. Their knowledge was only what Allah said, what the Prophet – صلى الله عليه وسلم – said and what the Sahabah said.
18) It is not from the methodology of the Salaf to be silent from advising regarding Allah, His Messenger, His Book, the rulers of the muslims and their masses.
19) Over-inclination to the world and leaving off working for the hereafter is not from the methodology of the Salaf.
20) It is not from the methodology of the Salaf to utilize every verse and hadeeth as evidence until the verse is understood precisely and until the hadeeth is a sunnah that was followed.
21) Exultation above the creation is not from the methodology of the Salaf. They were callers to good, gentleness and mercy.
Post Courtesy: Umar Quinn @AbooSuhailah (hafidhahullaah)
Read the original arabic version @ http://twishort.com/nTPdc
The Sinners of Ahl-Sunnah – Shaykh Muḥammad ibn Hādī/Translated by Abū al-Ḥasan Mālik Ādam al-Akhḍar
بسم الله الرحمن الرحيم
Shaykh Muḥammad ibn Hādī Refutes the Principle
Of Those who Remove the Sunnī from Salafiyyah due to Fisq (Sins)
Translated by Abū al-Ḥasan Mālik Ādam al-Akhḍar
Our Shaykh Muḥammad ibn Hādī (Hafithahullaah) says:
“Sa’īd ibn Jubayr states—listen to this Athar (narration)—for indeed it refutes some of those who speak today. Sa’īd ibn Jubayr (Rahimahullaah) says—and the author (i.e. Ibn Baṭṭah d. 387H) mentions it here in al-Ibānah, which is before us, under number eighty-nine. So whoever desires to see it, then it is there. He states:
“For my son to companion a fāsiq (sinner), shāṭir (criminal) who is Sunnī is more beloved to me than for him to companion a devout worshipper from the people of innovation.”
If your son companioned someone who smoked cigarettes or drank intoxicants, it is better than him companioning a Rāfiḍī, because the Rāfiḍī will misguide him from the foundation of his religion. As for here (i.e. with the Sunnī sinner), he remains upon the foundation of Sunnah, Tawḥīd and al-Imān. This is disobedience, and the affair of sin is less than innovation, not to mention Shirk. We seek refuge in Allāh from that.
So this statement from this noble Tabi’ī, the student of Ibn ‘Abbās (RadiAllaahu anhu), states: “For my son—” his son, if he companioned a fāsiq, shāṭir, and the shāṭir is one who wearied his people from wickedness. “For my son to companion a fāsiq, shāṭir Sunnī—” The point is look how he preferred his son to accompany—if this took place, and refuge is sought with Allāh, but if this evil took place, for his son to accompany a person who was a fāsiq (sinner), shāṭir (criminal), however, he was a Sunnī in his ‘Iqtiqād (belief) would have been better than him accompanying whom? one who was a devout worshipper from the people of innovation. So has the innovator benefited from his worship? This is from the greatest of refutations upon the one who says: “Indeed it is an error and a deficiency in understanding to believe that the Sunnī or the Salafī is the one who has established the ‘Itiqād (belief) of Ahl-Sunnah, but has not given heed to the Islāmic character and manners and so on.” [With him] this is a deficiency in understanding. So Sa’īd ibn Jubayr and all of the Salaf had a deficiency in their understanding, everyone besides him (i.e. the one who stated this)—Mashallah.
[This individual states]: “Indeed it is a deficiency in understanding to believe that the Sunnī or the Salafī is the one who has established the ‘Itiqād (belief) of Ahl-Sunnah, but he has not given heed to Islāmic character and good manners and has not given the Muslims their mutual rights.” However, Sa’īd ibn Jubayr says: “For my son to companion a fāsiq (sinner), shāṭir—” and we have already stated that the shāṭir, according to the earlier generations, was one who wearied his people from wickedness; and with this Sa’īd ibn Jubayr said what about him? “Sunnī.” Fāsiq, shāṭir, Sunnī; thus his fisq (sinfulness) and his criminality did not remove him from the Sunnah; however, with this doctor, no, he is not Sunnī until he has established good character and manners. May these degrees perish if they do not bring about true knowledge. These degrees are of no benefit; what is of importance is what is in accordance with the speech of the scholars, the Imāms of guidance.
Did you hear the statement of Sa’īd? Open up the book in front of you, under number eighty-nine. “For my son to companion a criminal sinner who is Sunnī—” Did fisq remove him from from Ahl-Sunnah in the sight of Sa’īd? Therefore, the Imāms of the Sunnah named them “Fussāq Ahl-Sunnah (the sinners of Ahl-Sunnah). And fisq is part of his practice, but his creed is what? Sunnī. He did not leave the Sunnah. Nevertheless, this one today says: “This is a deficiency in understanding to believe that the Sunnī or the Salafī is the one who has established the ‘Itiqād—” Notice the word “established.” What does it mean? He established the ‘Itiqād (belief) of Ahl-Sunnah: Tawḥīd al-‘Ibādah, Tawḥīd al-Rububiyyah, Tawḥīd al-Asmā wa Ṣifāt; he established all of this, but he has fallen short in the area of Islāmic manners, character and conduct; there remains a deficiency in him. This one is not Salafī with him (i.e. the one who made this statement). The Salaf spoke the truth, and these individuals have lied!
This is the saying of Sa’id ibn Jubayr. So therefore, sitting with the people of desires is evil, and companioning them is a grave danger. You witness the fāsiq smoking, and you approach him and say: “O brother, smoking is harmful to your health and your religion.” He will respond: “Supplicate to Allāh to guide us.” He will not say to you that it is Ḥalāl (permissible). You approach him after drinking intoxicants, and he will say: “Supplicate to Allāh to guide us.” You approach him while listening to music, and we have witnessed this many times, and this has occurred with those to whom we have addressed: “My son, music is Ḥarām, impermissible.” He responds: “Supplicate for us. We are youth; pray that Allāh guides us.” He acknowledges that it is an error; however, the person of innovation, he is the one who calls you and sees you to be upon misguidance. So there is a difference between the innovator and the fāsiq. The fāsiq will not oppose you in that which is considered Ḥarām, but the innovator will see you to be upon other than what he is upon, and he sees that which he is upon as the true Religion. We seek refuge in Allāh from this.”
Taken from his class of Sharḥ al-Ibānah al-Sughrā by Ibn Baṭṭah (lesson no. 4). Refer to http://ar.miraath.net/book/3520
Posted from: http://rahmaniyyahpublishing.wordpress.com
Watch Video @ http://wp.me/p2sNCV-2Yq
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