Sh Fawzaan on testing people about individuals/personalities

Q:

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?

A:

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.

http://www.alfawzan.af.org.sa/node/3737

(Translated by Adnaan ibn Salman)

Gathering between the texts (and avoiding ‘pseudo-knowledge’) – Sh Fawzaan

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

(Explanation)

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 

 (Explanation)

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 

(Explanation)

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)

Following proofs vs. Taqlid – Sh Fawzaan

From Usool uth Thalaathah:

بِالأَدِلَّةِ

With the proofs.7


Sh Fawzaan hafizahullaah explained:

[7]:

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.

(Translated by Abu Talhah rahimahullaah)

The Religion is what came from Allaah and His Messenger, not the opinions of men (Sh Fawzaan)

Imam Barbahaaree said:

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:

أَمْ لَهُمْ شُرَكَاء شَرَعُوا لَهُم مِّنَ الدِّينِ مَا لَمْ يَأْذَن بِهِ اللَّهُ

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”[1]

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.

(Translated by Abu Talhah rahimahullaah)

Following the Book and the Sunnah is the Path to Unity – Sh Fawzaan

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:

 وَأَنَّ هَـذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ 

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]

And:

 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.”[1]

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.

_________________________

[1] Ahmad: (1/435); ad-Daarimee: ‘al-Muqaddimah’ (202).

[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.

Translated by Adnaan ibn Salman and Nasser ibn Najam]

Holding fast to the Rope of Allaah

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…”[1]

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.”[2]

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.”[3]

This is the Rope of Allaah.

_______________________________

[1] 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)].

[2] at-Tirmidhee: ‘Virtues of the Qur.aan’ (2906); Ahmad: (1/91); ad-Daarimee: ‘Virtues of the Qur.aan’ (3331).

[3] 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.]

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Fasting for Pregnant or Breastfeeding Women

‘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

Riyaad-us-Saaliheen

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)

 

Use Ruqya AND Medical Treatments (Sh Fawzaan)

 

A questioner from another country says:

 

Q:

In our country there are some people who ascribe to the methodology of the Salaf who are trying to implement shar`ee ruqya.[1] 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?

 

A:

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.”[2]

 

___________________

[1] i.e. when the Qur’aan is recited over oneself or others in order to cure illness

[2] Saheeh – see as-Saheehah no.s 451 & 1650