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:
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:
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).
His saying, “With the proofs”: not due to taqleed (blind following), but rather with the proofs from the Qur’aan and from the Sunnah – this is knowledge.
Ibn ul-Qayyim said in Al-Kaafiyat-ush-Shaafiyah:
Knowledge is Allaah said, His Prophet said,
The Companions said – they are the possessors of knowledge and awareness
Knowledge is not that you foolishly raise up a disagreement
Between the Messenger and the opinion of so-and-so.
This is what is knowledge, knowledge is the knowledge contained in the Book and the Sunnah. As for the sayings of the ’ulemaa (the scholars), then they only explain and clarify the speech of Allaah and the speech of the Messenger sallallaahu’alaihiwasallam, and some of them may contain a mistake, and the proofs are not the speech of the ’ulemaa, rather the proofs are the aayahs of the Qur’aan and the Prophetic ahadeeth. As for the speech of scholars, then it explains and clarifies that, except it is not a proof in itself.
The Religion is only what came from Allaah the Exalted and Most High. It was not left to the intellects of men and to their opinions; and knowledge of it is what comes from Allaah and from His Messenger (sallAllaahu’alaihiwasallam)
Sh Fawzaan explained:
His saying, “It was not left up to the intellects of men and their opinions.”
The Religion is not what men deem to be good or what they hold as their opinion, because this is not the Religion of Allaah. This is the Religion of the people, which they have newly invented. As for the Religion of Allaah the Mighty and Majestic, then it is what He legislated. As for that which the men hold as their opinion, based upon their own opinions, this is not the Religion of Allaah the Perfect and Most High. Rather it is just a religion of whoever holds that opinion. So nothing can be ascribed to Allaah from the Religion except that which He legislated upon the tongue of His Messenger sallAllaahu `alayhi wa sallam. And as for what others besides Him legislated, then it cannot be ascribed to Allaah, rather it can only be ascribed to whoever legislated it, and Allaah is free of it. He the Most High said:
Do they have partners who legislate for them religion which Allaah has not permitted (Sooratush-Shooraa (42), aayah 21)
His saying, “And its knowledge is with Allaah and His Messenger sallAllaahu `alayhi wa sallam.” The affairs of the Religion are towqeefiyyah (depend upon text); there must be proofs from Allaah and His Messenger with regard to the affairs of the Religion. The matter is restricted to what occurs in the Book and the Sunnah from the affairs of the Religion. And newly introduced matters and innovations are abandoned, that which Allaah has not sent down any proof for – even if their people hold them to be religion, and they draw closer to Allaah through them, then we turn no attention to these things and we do not believe in them, because the Religion of Allaah is what He legislated and His Messenger.
Because the Religion is based upon knowledge which came from Allaah and His Messenger. And do not follow the desires of the people and the opinions of the people and what they declare to be good and what they follow each other upon, and it has no basis in the Book of Allaah or the Sunnah of His Messenger sallAllaahu `alayhi wa sallam. Just as he `alayhis-salaatu was-salaam said: “Whoever introduces into this affair of ours that which is not from it, it is rejected.”
And in one narration: “Whoever does an action which our affair is not in accordance with, it is rejected”
So the person who wishes that his action be righteous and be beneficial, then he should adhere to two matters:
The first matter: is that he makes his Religion pure for Allaah and free from shirk.
And the second matter: ittibaa` following the Sunnah of Allaah’s Messenger sallAllaahu alayhi wa sallam, free of innovations and newly introduced affairs.
A person will indeed find many things which contradict what is correct in the `aqeedah, matters which contradict what is correct in matters of worship, many of them; (because) the people have desires, and have their own aspirations, and they have their own opinions and they have their own ways (which they follow). So we do not follow the people, rather we present whatever the people are upon to the Book and the Sunnah. So whatever conforms with the Book and the Sunnah then it is the Truth, and whatever contradicts these two then it is false and futile.
And this is a protection against differing and splitting. As for when we invent new methodologies and paths and ways which oppose the Book and the Sunnah, then indeed we will be destroyed, as He the Perfect and Most High said:
And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become pious. [6:153]
خطّ التبي ع خطَّا مستقيمًا ، و خط عن يمينه و شماله خطوطًا مِعوَجّة ، و قال للمستقيم : هذا سبيل الله. و قال للمعوجة : هذه سُبل و على كل سبيل منها شيطان يدعو الناس إليها
The Prophet (sallAllaahu’alaihiwasallam) drew out a straight line, and he drew divergent lines to the right and left of it. And he said regarding the straight line, “This is the path of Allaah”. And he said regarding the divergent lines, “These are the paths, and upon each path from them there is a devil which calls the people to it.”
This is an explanation of the noble verse by the Prophet (sallAllaahu’alaihiwasallam), and an explicit clarification that whoever leaves clinging to the Book of Allaah then he has gone along with the devil and along the divergent paths.
The Call to Hold Fast to the Legislation of Allaah and His Book
Then He the Most High said:
وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعًا
And hold fast, all of you together, to the Rope of Allaah (i.e. this Qur.aan) … [3:103]
This is a command from Allaah for us to hold fast to the Rope of Allaah – with the meaning that we hold fast to the legislation of Allaah.
And the Rope of Allaah is the Qur.aan, and it also means Islaam, and it means the Covenant. So the Rope of Allaah here means Islaam and the Qur.aan and following the Messenger (sallAllaahu’alaihiwasallam).
So when a person holds onto this he is saved, like the drowning person when he is the depths of water and he holds onto a rope by means of which he is saved from drowning, then he has taken the means. Likewise we, in our lives and in the arena of trials and evils, when we hold onto the Rope of Allaah we will be saved. And the Prophet (sallAllaahu’alaihiwasallam) said:
فإنه من يعش منكم فسيرى اختلافا كثيرا ، فعليكم بسنتي وسنة الخلفاء الراشدين المهديين من بعدي ، تمسكوا بها وعضّوا عليها بالنواجذ ، وإياكم و محدثات الأمور
“For indeed he who lives long from amongst you, then he will see great differing, so upon you is my Sunnah and the sunnah of the rightly guided and directed Caliphs after me. Hold onto it and bite onto it with your molar teeth, and beware of newly invented matters…”
And he (sallAllaahu’alaihiwasallam) informed:
أنها ستكون فتن ، قالو: و ما المخرج منها يا رسول الله ؟ قال: كتاب الله
“Indeed there will be trials”. They said, ‘And what is the way out from them O Messenger of Allaah?’ He said, “The Book of Allaah.”
And he (sallAllaahu’alaihiwasallam) said:
إنني تارك فيكم ما إن تمسكتم به لن تضلوا بعدي: كتاب الله و سنتي
“Indeed I am leaving amongst you that which, if you hold onto it, then you will never go astray after me: the Book of Allaah and my Sunnah.”
This is the Rope of Allaah.
 Reported by Abu Daawood (5/460), and reported by at-Tirmidhee (5/2676) and he said: this is a good authentic hadeeth, and Imaam Ahmad: (4/126,127), and Ibn Maajah (1/43). [Abu Daawood: ‘as-Sunnah’ (4607); ad-Daarimee: ‘al-Muqaddimah’ (95)].
 at-Tirmidhee: ‘Virtues of the Qur.aan’ (2906); Ahmad: (1/91); ad-Daarimee: ‘Virtues of the Qur.aan’ (3331).
 Reported by Imaam Maalik in al-Muwatta. (2/3/899); and al-Haakim in al-Mustadrak (1/93), and he said its chain is authentic; and al-Albaanee quoted it in as-Saheehah (4/1761).
[from wujoob-ut-tathabbut min al-akhbaar wa ihtiraam il-‘ulemaa – ‘The Obligation of Verifying the Reports and Honouring the Scholars’ by Sh Saalih al-Fawzaan hafizahullaah.]
‘SILSILAH FATAAWAA JEDDAH’ CASSETTE SERIES (no.25) SHAIKH AL-ALBAANEE -rahimahullaah:
Questioner : “I read in a book that if the pregnant women or the breast-feeding women fear for themselves, or for their child, that they should abstain from fasting, and should feed a needy person in place of each day, and that it is not obligatory upon them to make up the days. So how correct is this saying? We hope that you can clarify.”
Shaikh al-Albaanee: “Making up the days is not obligatory upon them, but rather kaffaarah (compensation) of feeding a needy person for each day is obligatory. This is the correct answer.
As for the aforementioned condition, i.e. that if the pregnant woman or a breast-feeding woman fear for themselves or for their child, then this condition is just an ijtihaad (personal deduction) from some of the scholars, and it should not be put as a duty upon the pregnant woman or the breast-feeding woman, because the Prophet ( صلى الله عليه و سلم) said:
<< Allaah -the Exalted and Most High- has remitted fasting from the pregnant woman and the breast-feeding woman.>>
Then Ibn `Abbaas said in explanation of His Saying -He the Most High: [[Sooratul-Baqarah (2):184]]
[[Meaning: So whoever amongst you is ill, or upon a journey, then let him fast the same number of other days; and as for those of you who can fast with difficulty, then they have the option of feeding a needy person in place of each day.]]
Ibn `Abbaas -radiyallaahu `anhu- said: “Upon the pregnant woman and the breast-feeding woman is to feed (the needy).”
Meaning the aforementioned condition is not to be found, i.e. that the pregnant woman and the breast-feeding woman have to fear for themselves or for their child.”
Translated by Abu Talhah Dawud Burbank rahimahullaah
The Gardens of the Righteous – Imam an-Nawawi’s rahimahullah famous work of hadeeth detailing Islaamic morals, acts of worship and manners. Based on the explanations of numerous scholars of the past and present. Compiled and presented by Abu Talha rahimahullaah.
(Audios will be added as they are uploaded inshaaAllaah)
In our country there are some people who ascribe to the methodology of the Salaf who are trying to implement shar`ee ruqya. They have set up a special center specifically for this ruqya. They take fees and they encourage people to avoid being treated with modern medicine. They say that these are the medicines of the disbelievers, and one should not use such treatments. What would you say about this?
This is a baseless claim. Yes, one should seek treatment through the Qur’aan and ruqya, there is no problem with this. However, this does not stop one from seeking treatment through medicine also. “Allaah did not send down any disease without also sending its cure, whether one is aware of it or not.”
 i.e. when the Qur’aan is recited over oneself or others in order to cure illness
This is an excellent series of lectures on the topic of fasting during Ramadaan and at other times. From Abu Talhah’s rahimahullaah explanation of Riyaadh-us-Saaliheen by Imaam an-Nawawi rahimahullaah:
Showing sincerity to the Scholars is through mentioning their good qualities and concealing their shortcomings, and through helping them to be correct. So that if they make a mistake then you direct them and mention their error to them in a manner which does not ruin their reputation or belittle their station. Pointing out the mistakes of the scholars in a way which belittles their station harms Islaam, because the common person, when he sees the scholars declaring one another to be upon error, they all fall in his estimation, and he will say ‘these lot – they are always refuting one another, so I don’t know which of them is right!’. So he will end up not accepting the statement of any one of them (the scholars). However if the scholars honour one another, and if each of them advises his brother in private when he makes a mistake, while explaining the correct position on the issue to the people, then this is from the greatest form of showing sincerity to the Scholars of the Muslims.
[Sh ‘Uthaymeen in Sharh-ul-‘Aqeedat-il-Waasitiyyah Vol 2 P343]
Q&A from the corresponding audio lecture [http://www.binothaimeen.com/sound/snd/a0045/a0045-31a.rm]:
[Please note that the questioner is difficult to hear. It is only possible to make out the gist of what he says]
Questioner: [About how to deal with an author who has made an error in a particular book which he has published]
Sh ‘Uthaymeen: There are two ways … meaning if an author has made an error in a book which has spread amongst the people, and they have taken on his mistake, then the way to deal with this is that you write a book which explains what you consider to be the sunnah,without being drawn into saying that this person made a mistake or didn’t make a mistake, unless you are specifically asked. This is better. And if the people trust you more, then they will accept your point and will leave off his statement. And if they trust him more, then even if you were to refute him – then they wouldn’t accept that from you, unless Allaah wills.
Questioner: [About concealing the shortcomings of the scholars]
Sh ‘Uthaymeen: Yes, there’s no problem in saying for example ‘Some of the people of knowledge held this opinion, however the correct position is opposite to this’, without specifying an individual.
Questioner: [You said that concealing the faults of the scholars is obligatory, so if there is a scholar who is faasiq (openly sinful), who it is apparent from him that he shaves his beard, and Allaah knows what else (he does), who continues like this even after having been advised with good manners in private, and he became annoyed due to the advice – isn’t it the case that one must inform people of this?]
Sh ‘Uthaymeen: If it is the case that he shaves his beard then he has already made his shortcoming apparent, there’s no need for you to spread this as well … with regards to the affairs of the religion, if he shaves it, then everyone can see, there’s no need for you to say ‘So-and-so shaves his beard’ … to the people in general, you make the issue clear, say that shaving the beard is forbidden and persisting upon that is a major sin, so the matter will be clarified.
Questioner: [I’m not speaking about someone who only shaves their beard, someone who is apparently just an open sinner. However regarding a specific thing which he does in relation to the religion and he has been advised about this, then he criticises and abuses the one who advises him – so should one mention this shortcoming which he has?]
Sh ‘Uthaymeen: You don’t have to mention his fault. If you want to say something then say ‘Some of the scholars, may Allaah the Most High guide them, they shave their beards in opposition to the guidance of the Messenger ‘alaihis–salaatuwasalaam‘ etc.
Questioner: [I’m not even speaking about the beard]
Sh ‘Uthaymeen: You gave the example of the beard. I don’t know who he is.
Questioner: [what’s apparent from him is that he is basically openly sinful]
Sh ‘Uthaymeen: Or he may be sinful in private
Questioner: [It is apparent that he is openly sinful – and Allaah knows best what else he hides. It is said that he is a scholar … ]
Sh ‘Uthaymeen: By Allaah I don’t know him anyway. In either case recognize that the common person he weighs things up – when he sees a scholar in such a state, then he won’t trust him at all. Allaah has placed scales in the hearts of people, to weigh things up. ‘And whatever characteristics someone has, even if he thinks that he has concealed them from the people – they will become apparent.’
In any case, if he is an innovator [words unclear], not just someone who shaves his beard, and it is not possible to warn the people from his innovation without mentioning him by name, then in that case you must mention his name.
Questioner: [do we make analogy regarding this mistake]
Sh ‘Uthaymeen: No, a mistake regarding an action in a practical issue which someone does, may not comparable.
Questioner: [regarding innovation]
Sh ‘Uthaymeen: If it is an innovation, and it is not possible to warn the people from his innovation without mentioning him by name, then you mention it. As for if it is possible to warn the people from the innovation without mentioning him by name, then this is better. Like saying ‘Some people say such and such, and this is a mistake…’
Questioner: [words unclear]
Sh ‘Uthaymeen: The Messenger sallAllaahu’alaihiwasallam said “What is the matter with some individuals who say such and such”, “What is the matter with some of the people who say such and such.”
Questioner: [the Companions when they heard the like of this, “What is the matter with some individuals”, then each of them would consider themselves to have made the mistake, and would rectify himself. Now if you were to say “What is the matter with some individuals” this kind of thing doesn’t help]
Sh ‘Uthaymeen: As I was saying, for example ‘Indeed there are some individuals who say such and such’, ‘Indeed one of the scholars says such and such.’ – then you have achieved the objective.