Explained by Sh AbdurRazzaaq al-Badr hafizahullaah (Madeenah).
(translated by Nasser ibn Najam)
Explained by Sh AbdurRazzaaq al-Badr hafizahullaah (Madeenah).
(translated by Nasser ibn Najam)
Explained by Sh AbdurRazzaaq al-Badr hafizahullaah
(translated by Adnaan ibn Salman)
Q: Salaat-ul-Maghrib – when does it’s time last until?
A: The time for maghrib as is mentioned in the hadeeth in Saheeh Muslim is up until the disappearance of the red twilight – i.e.: it lasts about an hour or so. And we have checked this visually ourselves here. And based on this assessment we consider that they call the adhan for Isha here about half an hour late – i.e. everywhere. And they also call the adhan of maghrib here about 10 minutes late – they delay it by a full 10 minutes. Therefore we break our fast whether in or outside Ramadan about 10 minutes before their calling the adhaan …
(Note that Sh al-Albaani rahimahullaah was based in Jordan)
Translated by Adnaan ibn Salman
Explained by Sh AbdurRazaaq al-Badr hafizahullaah
(Translated by Adnaan ibn Salmaan)
[From Kitaab-ul-Eemaan of Saheeh Muslim]:
From Yahyaa ibn Ya’mar who said: The first person who spoke with (the Bid’ah of denying) Qadr in Basra was Ma’bad al-Juhanee, so I and Humaid ibn ‘AbdirRahmaan al-Humairee went for Hajj or for ‘Umrah – so we said – if we meet one of the Companions of the Messenger of Allaah sallAllaahu’alihiwasallam then we should ask him about that which these people say regarding Qadr. So we were able to come upon ‘Abdullaah ibn ‘Umar ibn al-Khattaab entering the masjid. So I and my companion stood on each side of him, one at his right hand side and the other at his left. So I thought that my companion wished me to speak, so I said: “O Aboo ‘Abdirrahmaan! A group of people has arisen amongst us who recite the Qur’aan, but who lack knowledge (and he described their condition), and they claim that there is no Qadr and that things just occur randomly.” He said: “Then when you meet them, then tell them that I am free of them and that they are free of me. By the One Whom ‘Abdullaah ibn ‘Umar swears by – if one of them had the equivalent of Mount Uhud in gold and he spent it, then Allaah would never accept it from him up until he believed in Qadr. Then he said:
[‘Abdullaah ibn ‘Umar then narrated the hadeeth of Jibreel, in which the ProphetsallAllaahu’alaihiwasallam said that belief in Qadr is from Eemaan].
Shaikh ‘Abdul-Muhsin al-’Abbaad said in explanation of this hadeeth (in his explanation of the second hadeeth of Nawawi’s 40):
And this clarifies for us that the Salaf of this Ummah they are the ones who should be referred back to, meaning that the Sahaabah, they were the ones who were to referred back to for the Taabi’oon, and that they would refer back to them regarding the affairs of the Religion. And that that which is obligatory in every time and place is to refer back to the people of knowledge, whenever difficult or problematic issues arise, then those who should be referred back to are the people of knowledge. It is not for every unreliable person to spread his untruths, or for every speaker to speak out, or for every person who talks to talk but rather the matter should only be returned to the people of knowledge.
Just as various issues relating to industry or trades or professions, then one should only refer back to those who are specialised in these fields. And one should not put oneself forward without knowledge. And no doubt, regarding the affairs of the Sharee’ah, it is even more the case that one should refer back in such issues to its people, and to those who have knowledge of it. So this was the state of the Salaf of this Ummah, that the Taabi’oon would refer back to the Sahaabah in trying to understand that which they found, or those issues which arose which appeared to contradict that which was known from the Book and the Sunnah, or that which was unclear, or any issue or doubt, then those referred to in such matters were the people of knowledge. And Allaah the Most High said:
فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ
So ask the People of Knowledge if you do not know [16:43]
And ‘Abdullaah ibn ‘Umar, when he responded, first of all he responded regarding the status of those people (the Qadariyyah), and explained their condition, and that he was free of them and they were free of him, and that nothing will be accepted from them, and that they will not enter Jannah up until they believe in Qadr, the good and bad of it. Then he brought the evidence. And in this there is also clarification of what the Sahaabah may Allaah be pleased with them, were upon in terms of explaining the ruling upon a matter along with its evidence.
And this was the way of the Sahaabah (may Allaah be pleased with them and may they be pleased with Him), when they mentioned the ruling (upon an issue) they would bring the evidence for it, even if they weren’t asked for it. And that is because bringing the evidence is the foundation upon which things are built. And that the questioner, when he hears the hadeeth of the Messenger sallAllaahu’alaihiwasallam, or he hears the evidence from the Book and the Sunnah, no doubt the people will then seek to worship (Allaah) through clinging to the Book and the Sunnah and through acting upon that which is in the Book and the Sunnah. So if the person who is asked responds to the questioner’s question, and then mentions the evidence after that, then this is from completeness in answering, and from completeness in showing ihsaan (goodness) and completeness in putting the questioner at ease in that the answer which he has been given is based upon a text from the Book of Allaah the Mighty and Majestic or the Sunnah of His MessengersallAllaahu’alaihiwasallam.
Translated by ‘Adnaan ibn Salmaan.
So what is obligatory is to submit to what occurs in the Book and in the Sunnah with regard to the Names of Allaah and His Attributes as was meant by Allaah and His Messenger, because Allaah knows best about Himself, He the Perfect and Most High, and He knows best about other than Himself. And the most knowledgeable one from the creation about Allaah is the Messenger of Allaah sallAllaahu `alayhi wa sallam. As for us, then our knowledge falls short. There are many things that we do not know related to our own selves with regard to the details of our bodies and the veins and the senses. There are things which we do not know. Do you know the rooh, about the soul? What exactly is it? The intellect, what is it? If you do not know something from your own body, nor something about your own self, then how can you speak about the Self of Allaah the Perfect and Most High, which is not known, except to Him, He, the Perfect.
(یَعۡلَمُ مَا بَیۡنَ أَیۡدِیهِمۡ وَمَا خَلۡفَهُمۡ وَلَا یُحِیطُونَ بِهِۦ عِلۡمࣰا)
He (Allaah) knows whatever is in front of them and whatever is behind them and they do not encompass Him with knowledge
(Soorah TaaHaa (20), aayah 110)
(From Sh Fawzaan’s explanation of Sharh us Sunnah translated by Abu Talhah rahimahullaah)
Sh Fawzaan hafizahullaah was asked:
We know the obligation of clinging to the Jamaa’ah, and I am from one of the lands in which the laws are not in accordance with the Sharee’ah of Allaah, so what is the Jamaa’ah in truth which it is obligatory for me to ascribe to?
Those who are upon the madhhab of the truth, in ‘aqeedah (creed) and worship and free from shirk and free from bid’ah (innovation), and they are eager in holding onto the evidence. So those people, they are the Jamaa’ah.
Translated by ‘Adnaan ibn Salman
So it is upon you O Muslim, and O Student of Knowledge in particular, to verify and that you are not hasty in taking everything that you hear. It is upon you to verify and to be aware, who is the one who said this thing? And where did this idea come from? And then what is its basis, and its proofs from the Book and the Sunnah? Then where did this person study and who did he take knowledge from? So these matters require verification, particularly in this time. So we do not accept every saying that anyone is saying, even if he speaks well, and speaks eloquently, and speaks abundantly and attracts people’s hearing, do not be taken in by it until you look and see the extent of their knowledge and understanding of the Religion that he has.
Or it may be the case that a person’s speech may be little, but he is a person of understanding of the Religion. And it might also be the case that a person’s speech may be plentiful, but he is an ignorant one who has nothing from knowledge and understanding of the Religion. Rather he just has magical/enchanting speech so that he fools the people, and gives the false impression that he is a scholar and that he is a person of understanding and that he is a thinker and the likes of that, so that the people are taken in and he takes them away from the Truth. So what is counted is not the amount of speech and being able to ramble on, rather what is counted is what it contains with regard to knowledge and what it contains with regard to being based upon correct principles. And it may be the case with speech that is little but it is correctly based upon correct principles. This will be far more beneficial than abundant speech which is just lengthy, and from which no benefit can be taken except a little. And this is the situation in our time, where speech is abundant and knowledge is scarce; the recitors are many, and the people of knowledge and understanding (fuqahaa~) are few in number. And fiqh (knowledge and understanding of the Religion) does not come about by being able to speak a great deal, or to recite a great deal, or being able to speak well or being able to word things well…
…So the eloquent person, he can turn the Truth into falsehood and falsehood look like the Truth by means of his eloquence, so beware of this. And therefore the Prophet sallAllaahu `alayhi wa sallam he warned against the person who is very eloquent in speech, the person who moves his tongue around just as the cows move the tongue around.1 He (sallAllaahu `alayhi wa sallam) warned against this one and he said,
“Some speech is like magic.”2
Meaning it enchants the people’s hearing (acts like magic upon the hearing of the people)…
… So al-fiqh (knowledge and understanding of the Religion) contains a protection from trials and tribulations. And al-fiqh means al-fahm (understanding of the Religion). And a person may have memorized a great deal, but he does not have understanding, so therefore he and the common person are just the same. Indeed the common person may be better than him because he withholds himself and he recognizes his own ignorance, while this one does not realise that he is actually an ignorant person. Therefore the matter is not just memorizing a great amount or speaking a great deal. The matter is a matter of fiqh (understanding) and therefore he sallAllaahu `alayhi wa sallam said,
“Perhaps one who has something conveyed to him will be better comprehending than the one who heard it (originally).”4
So a person may memorize something, and transmit and narrate, and yet there may be someone there who understands it better than he does. (Allaah’s Messenger sallAllaahu `alayhi wa sallam said)
“There may be a person who conveys knowledge of the Religion but he is not one who comprehends it.”5
He is a carrier of the knowledge and a transmitter of it, however he is not one who has understanding of it. So fiqh (knowledge and understanding of the Religion) is a gift from Allaah which Allaah gives to whomever He wishes from His servants. However, if he utilizes it properly and advances it/causes it to grow then he will benefit from it. But if he neglects it, it will be lost.
His saying, “So do not be hasty and do not enter into anything from it until you ask and look: Did anyone from the Companions of the Prophet sallAllaahu `alayhi wa sallam speak with it?” This is a tremendous piece of advice if some speech pleases you regarding the Religion. As for speech about the affairs of this world, then that is not the topic under discussion here. Rather if some speech with regard to the Religion seems pleasing to you then don’t be hasty until you examine it: Is it founded upon something true and upon proof or is it just from the person’s own head and his own thinking? For if it is, then it is just scum, like the scum which is carried on the top of flood water. Leave it (in that case). But otherwise if it is founded and based upon the Book and the Sunnah, then it is true. So therefore to do not be hasty in taking speech without restraint, even if it seems pleasing to you in its fine manner of speaking and it is eloquence and its forcefulness and in the style of address, do not be hasty about it until you examine and you test it against the Book and the Sunnah, and examine and see who said it. Is he a person of knowledge and understanding (a faqeeh) or not a person of knowledge and understanding? Until you ask the people of knowledge about it (this matter) and you look and see, did anyone from the Salaf (Predecessors) say it or did they not say it? And this is something I have warned against many times, that I say: Do not introduce personal deductions and opinions and sayings and wording which have not been preceded upon. Take as your example the Salaf and the speech of the Salaf, and if you bring something which you have no one who precedes you upon it, then it will be something odd and strange, and its danger will be far more than its benefit.
Excerpts taken from ‘Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah’ by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah
There is something which has arisen amongst some of the youth, which is testing people with specific individuals or personalities, so if you agree with them then you are from Ahl-us-Sunnah, and if you oppose them then you are an innovator. So what is your advice concerning this?
My advice is that whoever agrees with the Book and the Sunnah, then he is from Ahl-us-Sunnah, without looking into personalities, except for Muhammad sallAllaahu’alaihiwasallam. So we only follow the Messenger of Allaah sallAllaahu’alaihiwasallam.
لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ
Certainly, there is a good example for you in the Messenger of Allah … [33:21]
And as for other than him, then whoever follows him (the Messenger) then we take him as an example to follow, and whoever opposes him (the Messenger), then we oppose him. So the one whom we take as an example to follow is the Messenger of Allaah sallAllaahu’alaihiwasallam.
And for this reason Shaikh-ul-Islaam rahimahullaah said: Whoever claims that there is specific individual whom it is obligatory to follow, other than the Prophet sallAllaahu’alaihiwasallam, then he is asked to repent. And if he does not repent then he is to be executed, because he has affirmed that there is someone other than the Prophet sallAllaahu’alaihiwasallam who is to be followed.
The only person who should be followed is someone who himself follows the Messenger sallAllaahu’alaihiwasallam.
And we are not to test people regarding specific individuals or personalities, rather we should only test then with the Book and the Sunnah, and ittibaa’ (following) the Messenger sallAllaahu’alaihiwasallam.
[words unclear] If you wish to test people with someone, then test them with the Messenger sallAllaahu’alaihiwasallam, because he is the one whom it is obligatory to follow and to take as an example.
(Translated by Adnaan ibn Salman)
From Sh Fawzaan’s explanation of Sharh-us-Sunnah:
And harmonising the texts is what is obligatory. If there are differences between texts, then as far as it is possible to harmonise between them, this must be done. And this is clear; and all Praise is for Allaah. And the Speech of Allaah can never contradict itself. Rather some parts of it explain other parts. As for the person who takes one aayah and abandons a different ayaah, then this is from the people of deviation. He the Most High said:
فَأَمَّا الَّذِينَ في قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاء الْفِتْنَةِ وَابْتِغَاء تَأْوِيلِهِ
So as for those people in whose hearts is deviation, then they follow that which is unclear, seeking discord and seeking to falsely interpret it
(Soorah Aali `Imraan (3), aayah 7)
So evidence is taken from the Qur·aan in totality.
كُلٌّ مِّنْ عِندِ رَبِّنَا
All of it is from our Lord
(Soorah Aali `Imraan (3), aayah 7)
Just as the raasikhoon (those firmly grounded in knowledge) say. So the Qur·aan, some parts of it explain the rest. And there can never be any contradiction in it because Allaah has negated from it any contradiction. He, the Most High, said:
أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللّهِ لَوَجَدُواْ فِيهِ اخْتِلاَفًا كَثِيرًا
Will they not ponder/reflect upon the Qur·aan. If it had been from other than Allaah, they would certainly would have found in it many contradictions
(Sooratun-Nisaa· (4), aayah 82)
So if you have a problem in understanding an aayah, then you look into the Qur·aan for that which will explain it. And if you do not find that, then you go to the Sunnah to find that which will explain it in the Sunnah. And if you do not find its explanation in the Sunnah, then you go to the sayings of the Companions, those who narrated from the Messenger sallAllaahu ` alayhi wa sallam, to find in their sayings that which will explain the aayah which you have a problem in understanding. The Qur·aan, and all Praise is for Allaah, is preserved in its wording and in its meaning. It neither opposes nor contradicts itself, rather contradictions only occur in the understandings of mankind.
And likewise those false claimants to knowledge, those who did not truly study knowledge and did not take the principles of deriving evidence and of how to reach conclusions, they derive proof without understanding (fiqh). And they affirm things which no-one before them affirmed from the people of knowledge because of jahl, ignorance, and because of ta`aalum, pseudo-knowledge/false knowledge. So these are tremendous matters which require learning and require precision and require careful consideration and require verification, because the `aqeedah (creed and belief) is the foundation. And if there are deficiencies in it, this will be a deficiency in the foundation (of your religion).
(Translated by Abu Talhah rahimahullaah)