Three Matters When There is Differing|Shaykh al-Fawzaan

The Noble Shaykh Saalih al-Fawzaan (Hafidhullaah) stated:

The Muslim is in need of three matters when there is differing, in order for him to know the correct path:

Firstly: The correct knowledge and not the pretend knowledge. It is not possible for you to traverse upon this path except that you have learned and you know the truth from the misguidance.

Secondly: Having  patience and being firmly established. Not wavering even if you are afflicted by that which befalls you. Indeed you are to remain patient no matter how much it costs you (to do so).

Thirdly: Do not be deceived by the large amount (of people who are upon something). Indeed you only look at who is upon the truth.

Taken from: at-Ta’leeqaat at-Tawdeehiyyah alaa al-Maqaddimah Fataawaa al-Hamawiyyah pg. 167

 

Is there harm in warning against these Sects that are in opposition to the Methodology of Ahlus-Sunnah wal-Jamaa’ah? | Shaykh al-Fawzan

QUESTION: Is there harm in warning against these Sects that are in opposition to the Methodology of Ahlus-Sunnah wal-Jamaa’ah?

ANSWER: “We warn against all those who oppose [the Salaf] generally and we say: ‘We adhere to the path of Ahlus-Sunnah wal-Jamaa’ah and we we abandon those who oppose Ahlus-Sunnah wal-Jamaa’ah regardless of whether their opposition is MAJOR or MINOR. This is because if we are lenient with the opposition, then perhaps it may grow and increase. So opposition is not allowed AT ALL. Furthermore, it is obligatory to adhere to the path of Ahlus-Sunnah wal-Jamaa’ah in both major and minor issues.”

QUESTION: Are we require to mention the good qualities of those we warn against?

ANSWER: “If you mention their good qualities, then this means that you have called (the people) to follow them. Know, DO NOT MENTION THEIR GOOD QUALITIES. Mention the error they are upon only. You are not entrusted to praise and approve of their actions – you are ONLY entrusted with exposing the error they are upon so that they may repent from it, and so others can beware of it. It may even be that the error that they are upon wipes away their good deeds if it is kufr or shirk. It could also be that this error outweighs their good deeds. And perhaps it may seem like they are good deeds in your eyes, yet they ARE NOT SO IN THE SIGHT OF ALLAAH.”

(“Al-Ajwibatul-Mufeedah ‘an As’ilatil-Manaahijil-Jadeedah”, Shaykh Saaleh al-Fawzaan)

http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=6237

Warning against the methodologies that oppose the way of the pious predecessors | Shaykh al-Fawzan

Question: Is it obligatory to warn against the methodologies that oppose the methodology of the pious predecessors?

Answer: Yes, it is obligatory to warn against the methodologies in opposition to that of the pious predecessors. This is from the nasihah(sincerity of purpose) that is due to Allaah, His Book, His Messenger, the leaders of the Muslims and the general folk. We caution against the people of evil and we warn against the methodologies in opposition to the methodology of Islaam and we explain the harmful effects of these matters to the people. We also encourage them to remain steadfast upon the Book and the Sunnah. All of this is obligatory. However, this is the responsibility and concern of the People of Knowledge for whom it is obligatory to engage in this matter; that they should make it clear to the people with the method that is legislated, suitable and successful, by the permission of Allaah.

Shaykh Saalih al-Fawzaan

Al-Ajwibah al-Mufidah, compiled by Jamal bin Farihan al-Harithi.

Translated by Abu `Iyaad Amjad Rafiq

http://www.spubs.com

As long as the Aqeedah is shaky and blemished, the Muslims cannot be united… Shaykh al-Fawzan

Sheikh Saaleh al Fawzaan(may Allaah preserve him) said:

As long as the Aqeedah is shaky and blemished, the Muslims cannot be united. It is not possible to unite the one upon Bidah with the one upon the Sunnah, abadan. It is not possible to unite the person of corrupted aqeedah with the person of sound aqeedah, even though they share the same name (i.e. they are both called Muslims).

It is inevitable to unite the word of the Muslims upon Tawheed, upon the correct aqeedah, upon the Book of Allaah and the Sunnah of the Messenger of Allaah (Muhammad-sallal-laahu-alayhi-wasallam).

The Muslims must be together. They are to be united, and that they follow that which comes from that (bond and unity), as long as this does not depart from obedience to Allaah and His Messenger (sallal-laahu-alayhi-wasallam) For that reason the Messenger (sallal-laahu alayhi wasallam) said: ”Allaah is pleased for you with three things: ”that you worship Him (alone) and not to associate anything with Him; and that you (all) hold unto the Rope of Allaah and not to be divided; and that you give sincere advise to the one placed in charge over your affairs (i.e. the Muslim Ruler)” As for the one who calls to the unity of the Muslims, even though they differ in their aqeedah, this indeed cannot be possible.

The one who wants to unite the Muslims, even though they are upon divergent beliefs, even though they are upon shaky beliefs, this is but inconceivable like the one who attempts to bring together water and fire (This is not possible); Or bring together (as it is said) a reptile and a fish. This is not possible ever, because the reptile lives on land and the fish lives in the sea…

[Source: Excerpt from a lecture delivered by sheikh Saaleh al Fawzaan at Masjid At-Tawheed in Taa-if. Title of lecture: At Tahdeer Minal Furqati Wal Ikhtilaaf]

http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=5476

How to deal with innovators Shaykh al-Fawzan

Shaykh Saaleh al Fawzaan (May Allah preserve him) states:

It is forbidden to visit the innovator and to sit with him, unless it is for the (purpose) of advice and rejection of what he is upon.  That is because keeping his company has an evil effect and leads to spreading his enmity (i.e. his misguidance) to others.  It is obligatory to warn against them (i.e. the innovators), and to warn against their evil if it becomes impossible to prevent them from practicing innovation.

And if not, it is obligatory upon the scholars of the Muslims and those in charge of the affairs of the Muslims to prevent and restrain the innovators from their evil.  That is because the danger they pose to Islaam is great.

It must be known that the nations of disbelief encourage the innovators in spreading their innovations, and aid them upon that in creating divergent paths (i.e. disunite the word of the Muslims and create sects that are in opposition to the singular path of the Salafus Saalih in Belief and Methodology).  That is because in this is termination of Islaam and distortion of its image.  And Allah knows best.

We ask Allah (subhaanah) to aid His Religion and make His Word Uppermost, and make His enemies forsaken.  Wa sallal laahu alaa nabiyyinaa Muhammad wa aalihi wa sahbihee.

[Source: Al Irshaad ilaa Saheehil Ittiqaad War Raddu alaa Ahli Ash-Shirki Wal Ilhaad of sheikh fawzaan (Page:455)]

The one who speaks ill of the works of Shaykhul- Islam Muhammad bin ‘Abdul-Wahhab

Question: What is your opinion with regards to the one who mentions and describes the works of the Imam, the Mujaddid (Reviver of the religion), Muhammad bin ‘Abdul-Wahhab inFiqh and ’Aqeedah of having within them much repetition?

Answer: This individual is upon either of two conditions: either he is an ignorant one who has not studied them and does not know about them, thus it is an obligation upon him to before he makes a judgement upon something that he studies it first and has knowledge of it. So he should not make judgement of them [the books of the Imam] whilst he is ignorant.The second affair being that he may have with him some misguidance, and these books forbid his misguidance. So it is apparent he is diseased and he hates the cure. Hence we ask Allaah for his guidance and we advise him with reading these books carefully and attentively asking questions about that which is difficult for him.

Shaykh Saalih al-Fawzaan

Silsilatu sharhir-Rasaail, p124.

Translated by Abu ‘Abdillaah al-Kashmiri

THE TRUE KNOWLEDGE IS TAKEN FROM THE SCHOLARS

بسم الله الرحمن الرحيم إن الحمد لله نحمده ، و نستعينه ، ونستغفره ، ونعوذ بالله من شرور أنفسنا ، ومن سيئات أعمالنا التعلم هنا معناه : التلقي عن العلماء والحفظ والفهم والإدراك ، هذا هو التعلم ،Shaykh Saleh Al Fowzan said: The meaning of having knowledge here is that the person takes it from the scholars, they memorize it, and they understand it and they comprehend it. This is knowledge.

ليس المراد مجرد قراءة أو مطالعة حرة كما يسموﻧﻬا هذا ليس تعلما إنما التعلم هو : التلقي عن أهل العلم مع حفظ ذلك وفهمه وإدراكه تماما ، هذا هو التعلم الصحيح ، أما مجرد القراءة والمطالعة فإﻧﻬا لا تكفي في التعلم وإن كانت مطلوبة ، وفيها فائدة لكنها لا تكفي ، ولا يكفي الاقتصار عليها . ولا يجوز التتلمذ على الكتب كما هو الواقع في هذا الوقت ، لأن التتلمذ على الكتب خطير جدا يحصل منه مفاسد وتعالم أضر من الجهل ، لأن الجاهل يعرف أنه جاهل ويقف عند حده ، لكن المتعالم يرى أنه عالم فيحل ما حرم الله ، ويحرم ما أحل الله ، ويتكلم ويقول على الله بلا علم فالمسألة خطيرة جدا . فالعلم لا يؤخذ من الكتب مباشرة إنما الكتب وسائل ، أما حقيقة العلم فإﻧﻬا تؤخذ

He said: Knowledge is not that a person simply reads or freely reads, as some people say title it. This is not knowledge (this is not studying). Real knowledge is that the person takes it from the people of knowledge, and that they memorize, understand, and comprehend .This is the true (manner of) seeking of knowledge. As for reading, skimming through books and reading them, this is not sufficient as studying. Even though there is some good present in it, it’s not sufficient. It’s not permissible that a person is only a student of books, as we see during our present time. Because if a person is self-taught (only reads books) then this is something which is very dangerous, this individual will bring about much evil because being self-taught is worse than the ignorant person. The individual who is ignorant he knows he’s ignorant and he stops at the limits.

As for the who is self taught, this individual feels he is knowledgeable, and because of this , he makes haram which Allaah has made halal and he makes halal that which Allah has made haram. Likewise, this individual speaks about Allaah ‘Azza Wa Jal without knowledge, and this is a dangerous affair! The Shaykh goes on to explain that knowledge is not only taken from books but, it is taken from the Ulemah. A person should not limit himself to taking from books; books are only a means. The reality of knowledge is that it’s taken from the scholars, generation after generations, but books are only a means of support and help. The true knowledge is taken from the scholars.

Mustafa George DeBerry Riyadh, K.S.A 26 Thul Hijjah 1434h. | Oct.31 , 2013 Source: http://www.knowledgeofislamblog.wordpress.co Seen 14:03

WHY MUST ’AQEEDAH COME FIRST? Shaykh al-Fawzan

WHY MUST ’AQEEDAH COME FIRST?

The ’aqeedah (creed) must come first because it is the foundation of the da’wah (call) of the Prophets as Allaah the Exalted said upon the tongue of every Prophet He sent to his people: “O people! Worship Allaah, you do not have a deity other than Him.” [Soorah Hood 11:84]
The ’aqeedah (creed) must come first because it is the decisive partition between abiding in the Fire (forever) and being saved from it. Have you not heard the statement of Allaah – Sublime is His Affair – :
“Verily Allaah does not forgive that shirk (association) be made with Him, and He forgives whatever is less than that for whomever He wishes. And whoever commits shirk with Allaah, then he has indeed perpetrated a great sin.” [Sooratun-Nisaa‘ 4:48]

Shirk is the greatest of those things which negate Tawheed, whish is the basis for the correctness of the correct’aqeedah.
The ’aqeedah must come first because shirk with Allaah is the greatest form of oppression as Allaah the Exalted says: “Verily Shirk is indeed a great transgression.” [Soorah Luqmaan 31:13]
The ’aqeedah must come first because the only real cause for the differing and destruction that has come upon our Islaamic world is the  loss of purified ’aqeedah.  So indeed the creed of many of the Muslims today has become corrupted by matters of greater shirk from making tawaaf (encircling) the graves, and seeking help from the dead people inside of them, and trying to fulfill ones needs and affairs from them.  So they return to the first jaahiliyyah(pre-Islaamic times of ignorance), and it is as if they have not heard the statement of Allaah the Exalted: ‘‘Verily those whom you call upon besides Allaah do not hear your calls.  And if they were able to hear you, then they would not be able to answer you.  And upon the Day of Judgement, they will disown your worship of them, and there is none like He who is the All-Knower.” [Sooratul-Faatir 14]
And we prohibit you from the innovations of the Soofiyyah which many of the common folk of the Muslims have erected to (such) an educational level that whole countries have institutionalized these innovations, such as the celebration of the Birthday of the Prophet. And (innovations such as) accompanying the Christians in their festivals, not to mention the deviations in dealings and manners and other than that from that which separates their countries from the Book and the authenticated Sunnah, with the permission of Allaah, the Mighty and Majestic.

And after this beloved brother of mine we have shown the truth of our statement that the ’aqeedah must come first.
Translated by Maaz Qureshi

http://www.troid.ca/index.php/dawah/dawah-fundamentals/131-aqeedah-comes-first

The Sunnahs are to be Prayed after the Dhikr

By: Shaykh Saalih Al-Fawzaan

Question:

May Allaah treat you well; the question says: I read that raising (i.e., the voice with) Dhikr after the obligatory prayer is the Sunnah. So what is the guideline regarding raising the voice because sometimes it annoys those who are praying Sunnahs?

(After the questioner repeats the question Shaykh Fawzaan says):

The Sunnahs should not be prayed except after the Dhikr. They are mistaken who stand immediately after the Imaam issues the Tasleem; they stand and pray Sunnahs; this is a mistake. They should be patient and perform the Dhikr then stand and perform the Sunnahs. Also, it is prohibited to connect a prayer to another prayer without separating them with speech or moving (to another spot.)

Translated By: Raha ibn Donald Batts
Source: http://alfawzan.af.org.sa/node/14856

Posted from: http://mtws.posthaven.com/

http://salaf-us-saalih.com/2013/07/17/the-sunnahs-are-to-be-prayed-after-the-dhikr-shaykh-saalih-al-fawzaan/

Knowledge is not in being able to narrate much and in having many books – Shaykh Saalih Al-Fawzaan’s explanation of Sharhus-Sunnah of Imaam Al-Barabahaaree

Here is a beautiful excerpt from Shaykh Saalih Al-Fawzaan’s explanation of Sharhus-Sunnah of Imaam Al-Barabahaaree, taken from last week’s lesson of Aboo Talhah Daawood Burbank.

The author (Imaam Al-Barbahaaree) rahimahullaah said: And know, may Allaah have mercy upon you that knowledge is not in being able to narrate much and in having many books, rather the scholar is the one who follows the knowledge and the sunnahs (in some versions: the Book and the Sunnah) even if his knowledge and his books are limited and whoever opposes the Book and the Sunnah then he is a person of innovation, even if he narrates much and has many books.

(Shaykh Saalih Al-Fowzaan hafizahullaah said in explanation of this point:) His saying: And know, may Allaah have mercy upon you, that knowledge is not in being able to narrate much and in having many books. `Ilm (knowledge) is not in knowing many things and reading much and having many books. Knowledge is only through having fiqh (knowledge and understanding) and through ittibaa’(following) and in ‘amal (action upon it), even if the person has only a little knowledge. So a small amount of knowledge along with righteous action and with correct understanding of the religion is something that is much. Whereas having a lot of knowledge with little action and without following, there is no benefit in it.

So the Jews have amongst them people of knowledge, they have rabbis and yet despite this their knowledge does not benefit them and they became those upon whom there is anger because they disobeyed Allaah upon knowledge and insight, so what is intended is not to have a large amount of knowledge and to have read many things, what is intended is action. This is what is intended by knowledge and this is the path of those upon whom Allaah has bestowed his favour. Just as He the Most High said (the explanation of which is), ‘Guide us upon the straight path, the path of those upon whom You have bestowed Your favour’ and they are the people of knowledge and action. ‘Not the path of those whom You are angry with’and they are those who possess knowledge without action. ‘Nor the path of those who are astray’ [Sooratul-Faatihah, verses 6-7] and they are those who act without knowledge.

So therefore knowledge will not benefit unless it is with action and action will not benefit unless it is along with knowledge. So knowledge and action must be combined and this is the path of those who have favour bestowed upon them. His saying: And rather the scholar is just the one who follows (applies) the knowledge and the sunnahs even if he only has a small amount of knowledge and of books. The scholar is only the one who follows the book and the sunnahs even if he has only acquired a small amount of knowledge, contrary to the case of someone who has acquired a great deal of knowledge or who has many and various books, however he does not act, then this there is no benefit in it.

Knowledge becomes much and it increases and it grows along with righteous deeds. As for knowledge without action then it is stripped of blessing and it will not remain. And the people of knowledge are of two categories: The first one: those who are scholars with the tongue only The second one: those who are scholars with the tongue and with the heart and they are the people of al-khashyah (fear of Allaah). He the Most High said (the explanation of which is), ‘It is only those who have knowledge amongst His servants who fear Allaah’ [Soorah Faatir, verse 28].

So having knowledge and fear (of Allaah), these two are al-`ilmus-saheeh, correct knowledge. As for just knowledge of the tongue without fear of Allaah then this is the knowledge of the hypocrites, we ask Allaah for safety and security… …Allaah the Most High said with regard to the Jews (the explanation of which is), ‘The example of those who were given the duty of acting upon the Tawraat and then they did not act upon it is just like the example of a donkey carrying volumes of books.’ [Sooratul-Jumu’ah, verse 5].

So the person who has a huge library but he abandons action or he is an innovator, his example is that of a donkey which carries books and does not benefit from them.

End of Quote.

http://salaf-us-saalih.com/2011/03/10/knowledge-is-not-in-being-able-to-narrate-much-and-in-having-many-books-shaykh-saalih-al-fawzaans-explanation-of-sharhus-sunnah-of-imaam-al-barabahaaree/