Author: Shaykh Sālih Al-Fawzān
Source: https://www.alfawzan.af.org.sa/ar/node/18201 (53 min and 55 seconds)
Translators: Abdul Hameed Aboo Mu'aath
SHAYKH SĀLIH AL-FAWZĀN WAS ASKED...
Q: Is hanging decorations or air fresheners in the car considered from that which resembles the hanging of amulets?
A: No! This is something permissible. Hanging something that has a good fragrance or an air freshener or hanging something that beautifies the car, there is no problem with it.
Author: Shaykh ‘Usāmah Al-‘Utayby
Source: http://m-noor.com/showthread.php?t=18009
Translator: Najeeb Al Anjelesi
The new doubt of some of the Sa'aafiqah, "The court case is overturned, but who will overturn the ruling of Sheikh Rabee?"
Sheikh Usamah Al Utaybi said:
Response 1
First: Shaykh Rabee is a salafi scholar. Likewise, he's human. He errs at times and is correct at times. He is not infallible. Thus, if he makes a ruling, it is either correct or incorrect. If it's correct, acceptance of it is binding; however, if it is incorrect, rejection of it is binding. So, is his ruling that Shaykh Muhammad ibn Haadi is more despicable than the Haddadis correct or incorrect?
That which the scholars and students of knowledge among the Salafis have agreed upon, from the knowledge that has reached us concerning the issue, is that it is incorrect. No one among the people of knowledge has made that determination against him (i.e. Shaykh Muhammad), and that is if that is authentically attributed to Shaykh Rabee.
Therefore it is overturned from its very foundation as there is no cause for it.
Response 2
For the correct ruling, there exist proofs and evidences. The incorrect ruling also has proofs and evidences elucidating its falsity. The ruling attributed to Shaykh Rabee of his description of a scholar from the major scholars of the Sunnah as "More despicable than the Haddadis": Where is its proof?
The majority are the Sa'aafiqah's muddling surrounding the issue of qadhf, thereafter the issue of splitting, and thereafter they mentioned knowledge-based affairs (where they alleged mistakes from Shaykh Muhammad). This was accompanied with an abundance of lies, deceit, plotting, treachery, and inflating issues.
Thus we examined the issue of qadhf. As a result, we discovered the Sa'aafiqah's clear oppression and their inventing lies against Allah, His legislation, and His religion. Moreover we found extremism as pertains to the issue similar to the extremism of the Shiite, Sufis, and the excessive ones among the people of innovation and misguidance.
Response 3
The ruling of a scholar at times is based on incorrect information. Consequently its repeal is by way of clarification of the incorrect nature of this information, just like what occurred with Shaykh Ubayd when he issued the verdict to make qunoot against Haftar (of Libya) based on an incorrect report that a ministry subject to the authority of the governmental body ordered such. Hence his verdict was dropped due to the dropping of that which it was built upon.
So Shaykh Rabee has built his ruling against Shaykh Muhammad - if that statement is authentically attributed to him - on the lies of the Sa'aafiqah and their instigation. Thus if the condition of these motives are made clear, or that which Shaykh Rabee based his ruling upon, then his ruling would be overturned legislatively and intellectually without any dispute among the people of knowledge.
Response 4
The scholars of hadith do not accept speech against whoever's integrity and trustworthiness is widely known, except with explicit evidence. Til this very day of ours, Shaykh Rabee has no evidence with him, not even an atoms weight. As a result, his ruling is overturned due to lack of proof. On the contrary, its reality is that it is based on a mirage.
Response 5
The scholar, if he passes a ruling against a person and it is a valid ruling, and thereafter that which made that ruling binding (now) ceases, in that case his ruling is overturned in its entirety. Hence, if our ruling against a person is that he is a disbeliever on account of him being a Jew, Christian, Zoroastrian, or Nusayri and then he accepts Islam, and his Islam is sightly, does that ruling become nullified or does it remain?
There is no Muslim that will say the ruling remains, even though the cause (for the ruling) has ceased.
Author: Shaykh ‘Abd-ul-Muḥsin Bin Ḥamd Al-‘Abbād
Source: Explanation of Al Muwatta Class #9
Translator: Muhammad Abouharb
Shaykh 'Abdul-Muhsin al-'Abbād was asked about the person who dies due to the Coronavirus. Is he (considered) one who has died from a stomach ailment?
He answered saying: "He falls under the one who has died from a plague. And martyrdom is hoped for him."
And also he was asked:
"Is the body of the deceased to be washed if it is feared that the Corona virus will spread?"
He said: "If that's most probable and it's feared that washing the body or touching it (will spread the disease), tayammum is to be performed."
Author: Shiakh Hassan Bin Abdul Wahhaab Al Banna
(may Allah have mercy on him)
Translator: Abu ‘Abdis Salaam Siddiq Al Juyaanee
__________________________________________
Q: O Shaikh, is it permissible for the one being led in prayer to say the takbiraat (i.e. saying “Allahu Akbar”), sami’a Allahu liman hamidahu, rabbanaa wa lakal hamd, and the tasleem aloud (i.e. in a voice that can be heard by others)?
A: It is not permissible for the one being led in the prayer to say any of the aforementioned things aloud. They are to only say them in a very low voice that could be only heard by themselves. They are not to say these things aloud as by doing so, they may disturb others who are praying. The Prophet (sallAllaahu alaihi wasallam) has prohibited us from disturbing others with thikr; meaning reciting the Qur’an very loud, the like of what is mentioned in this question as well as saying the thikr after the prayer in a very loud voice. However, the Imaam is to say all of the things mentioned in the question in a voice that could be heard by those praying behind him, and Allah knows best.
Author: Shaykh Muhammad ‘Ali Farkoos
Source: الجزائر في: ١٥ جمادى الثانية ١٤٣٠ﻫ الموافق ﻟ: ٠٨ جوان ٢٠٠٩م
Translators: Abu Yusuf Khaleefah
The Noble Scholar Shaykh Muhammad bin 'Alī Ferkūs حفظه الله stated:
Labeling someone with the title Shaykh while he is not entitled to it falls under the category of {putting things in other than their proper places}. Also it is (a means of) opening up the doors for the Shaytān to enter upon the educated student. These labels bring about in him different types of ailments of the heart which are not hidden, from: self-amazement, being deceived, being sufficed with oneself, arrogance in one's studies and the likes of that from the calamities of knowledge. And it's possible that it may have a negative impact upon his physcological and educational behavior. As a result of that, it leads him to the defamation of the elder (Scholars), belittling them and seeking to undermine their status (by speaking ill of them).
محمد بن يوسف الأصبهاني –رحمه الله- كان لا يشتري خبزه من خباز واحد ، وكان يقول : " لعلهم يعرفونني فيحابوني فأكون ممن يعيش بدينه". المنتظم لابن الجوزي
( 9/100)
Muhammad bin Yusuf Al Asbahaani - رحمه الله - did not used to buy his bread from one bread shop, and he would say:
"Perhaps they may come to know me, then they may be easygoing with me (with regards to the price of the bread), and I become from those who live off of their religion."
Translator's Note: What is meant by "those who live off of their religion," is the people who use their status as callers, scholars, or religious men, for dunya.
So, Muhammad bin Yusuf (may Allaah have mercy upon him) avoided going to the same bread shop and would go to different shops fearing to become known and loved and then due to him being a scholar, the owner of the bread shop would decrease the price of the bread for him, thus causing him to be from those that use their status as scholars or callers to Allaah for a piece of the dunya.
May Allaah protect us from such a condition and grant us sincerity.
Translated by Abu Asiya Ilyas Aidarus
Author: Shaikh Rabee'
Source: Lecture entitled "The Danger of Lying" http://www.rabee.net/ar/questions.php?cat=31&id=658
Translator: Abu 'Abdis Salaam Siddiq Al Juyaanee
Q: What are the things which are specific (and identifying characteristics) of the Qutbiyyah and partisanship because they say, "Allah said, the Messenger said" and utilize proofs from the narrations and statements of the Salaf in order to deceive the people. So how could we know and distinguish them (from other than them)?
A: The affair of the Qutbiyyah is easy. They are known by alliance to Sayd Qutb and their defense of him in falsehood as well as their alliance to the Qutbi party and their (aim) to make it dominant over the people of the Sunnah. They have many signs which I have (previously) mentioned. Read the books which speak about them that I have written and that which I have written against Sayd Qutb. This would give (an individual) insight and strong background knowledge of the reality of these individuals; for indeed they are people of deception and deceit, (some of them) calculatively cloak themselves with Salafiyyah (and pretend to be Salafy) in their vanguard plot against Salafiyyah and it's people. These (Qutbi) individuals are not upon the methodology of the Salaf whatsoever. They only employ this deception (of being Salafy and/or religious) to deceive the people because without this, there would never be any alliance to Sayd Qutb because no true (and sincere) Muslim would ever support him!
Author: Sheikh Abu Umar Usaamah Al 'Utaybee
Source: http://fb.me/RSrVUl5P |
http://m-noor.com/showthread.php?t=17133
Translator: Hisham Abouzeid
The questioner states: May Allah be kind to you noble sheikh. If the Salafi brothers establish a knowledge based seminar at their salafi center with Salafi scholars participating, and then this seminar is promoted, advertised and attended by some hizbis [sectarianists/partisans] who are from the followers of Al-Ma’ribi, Al-Maghrawi, Al-Halabi, or Al-Hajoori, would this be considered an evidence of the weakness of the Salafiyyah of these organizers who put together the seminar and an evidence of their lack of clarity in their Da'wah or that they are unclear in Minhaj; for if their methodology was strong and clear these hizbis wouldn’t have attended nor would they have promoted or advertised the seminar?
It should also be noted, that when the brothers [organizers] found out that the hizbis were promoting/advertising this seminar, attending it themselves and encouraging people to attend it, the brothers announced, during the conference, that they were free from Al-Ma'ribi, Al-Maghrawi, and Al-Halabi, and of all the centers in the UK that are with the aforementioned.
Benefit us, may Allaah bless you and may Allaah benefit Islam and the Muslims by way of you.
The answer:
All praise is to Allah and may the exaltations of Allah and his greetings be upon the Messenger of Allah. Thenceforth:
If the seminar is Salafi, the organizers are Salafi, the scholars speaking in it are Salafi, and it is being established in one of the Masajid, Salafi centers containing a Masjid, or at some other venue open to the public, and then it is attended by whoever attends it from the known innovators or the hidden ones, or is advertised and promoted by them, then this is NOT an indication of the weakness of Salafiyyah in this seminar. (Likewise), this is NOT an indication of the weakness of the Salafiyyah of the organizers of this seminar, nor the Salafi scholars (teaching in it). Rather, what it may indicate, is the strength of the seminar, and the success of the organizers in selecting the (appropriate) scholars (to speak in it), due to the fact that the scholar that was selected is from those whom the people - including some of the people of innovation - have acquiesced or submitted to his (prominence/strength) in knowledge, and (the strength of) his Da’wah/call.
Additionally, from the reasons that some of the people of innovation (may) attend is that they have with them a weakness in the matter of Walaa’ and Baraa’ [Allegiance and Disavowment], thus they attend (the seminars of) both those who agree with them and those who oppose them; (and yet) others from among them may attend due to being confused about the innovation (they are trialed with) and are not defending it (with falsehood) as some do. And the reasons for this (attendance by innovators) are many.
The Jews who had a pact with the Messenger of Allah (ﷺ) used to attend his gatherings. Likewise, his gatherings (ﷺ) in the Masjid were attended by hypocrites who were infamous for their hypocrisy, such as Abdullah ibn ‘Ubay ibn Salool, and he (ﷺ) did not kick him out nor prevent him from attending.
And when Ibn Abbas - may Allah be pleased with him - debated the Khawarij, from them were those that did not sit, rather they left him and did not hear from him and warned (others) to not hear from him. However, others from them (the Khawaarij) listened to him.
(Also,) the gatherings of the companions, and their followers [the Tabi’oon] and the followers of their followers [Atba’ut Tabi’oon] were attended by some opposers, yet those scholarly people (the companions and their followers) would be keen on helping them find guidance and keen on clarifying the truth to them such that Allah will perhaps guide them.
Likewise, we have seen that the lessons and seminars of our major scholars were attended by a number of the people of innovation yet they would not turn them away, nor did they incite others to kick them out (and prevent them) from attending the classes and the seminars.
The classes of our teachers: Ibn Baaz, Ibn 'Uthaymeen, Al-Albani, Al-Abbaad, Rabee’ Al-Madkhali, An-Najmi, and Al-Fawzan were attended by both, the supporters and the opposers, and never did we hear a scholar forbid their attendance or encourage kicking them out.
Rather, what we have seen is that some of the people of innovation are using the like of this diabolical doubt/misconception to level accusations at Sheikh Al-Fawzan, Sheikh Obayd (Al-Jabiree), and Sheikh Al-Abbaad.
As for (the matter of) some scholars, refusing to narrate to the people of innovation, or asking them to leave their gatherings then this was either practiced in their private gatherings, or done in order to magnify/emphasize the (dangers) of innovations and warn (people) from them.
And never was it (allowing the innovators to attend) taken as a reason to question Salafis or level accusations at them as some of the people of ignorance and followers of desires do today.
And the matter of warning against sitting with the innovators, and the commandment to boycott them, doesn’t mean to prevent them from praying in the Masajid, or from attending the Friday sermon and the classes of knowledge.
So, whoever warns from the Salafi seminars due to the attendance of some of the people of innovation or due to them (i.e. the innovators) promoting the event, then he is misguided, afflicted with Fitnah and is treading the path of the Khawaarij.
So let the Salafi beware of falling into the path of the Khawaarij, while thinking that (he is upon) strength in methodology (Manhaj); (on the contrary, taking such a path) is (only) an indication of (a man’s) ignorance and misguidance.
And Allah knows best and may the exaltations of Allah and his greetings be upon our prophet Muhammad.
Written by: Dr. Usama ibn Ataaya Al 'Utaybee
15/12/1437 A.H.
Asalaamu alaiykum wa rahmatullaahi wa barakaatuhu
On Saturday, May 13th, 2017 after Asr I, Abu Asiya Ilyas al Kanadi, asked our Shaykh Muhammad bin Haadi Al Madkhali حفظه الله ورعاهabout the permissibility of the Sub'is method of reviewing the Qur’ân.
It is a method popular amongst Somalis, where a group of people sit in a circle and they take turns reciting one verse each.
Shaykh Muhammad bin Haadi Al Madkhali حفظه الله ورعاه said that this method is an *innovated* method and it is *not permissible.* He said if they were to recite a quarter of a Juz each or a page each, then that would be better. But as for this method, then it is not permissible.
Written by your brother Abu Asiya Ilyas al Kanadi
Al Madinah Al Munawwarah
Thursday, May 13th, 2017 after Asr while walking with the Shaykh from his masjid to his house.
Author: Imaam Ibn Al 'Arabee Al Maalikee (rahimahullah)
Source: Al 'Awaasim Min Al Qawaasim Pg. 244
Translator: Abu 'Abdis Salaam Siddiq Al Juyaanee
Imaam Ibn Al 'Arabee Al Maalikee (rahimahullah) said,
"When the people can't find fault with an individual whom they are overcome with jealousy and enmity for, they invent for him faults (and shortcomings)."