The ruling on lying against innovators

Alhamdulillaah,

Shaykhul-Islaam Ibn Taimiyyah rahimahul-llaah said: “lying against an individual is completely forbidden, regardless if he is a Muslim or a disbeliever or a transgressor. However fabricating a lie against the believer is severer. In spite of all forms of lying on someone being forbidden, it is permissible to resort to Ma’aareedh (speech that has an apparent meaning that can be different than the intended meaning) during times of legitimate necessity” [1].

Shaykh Rabee’ bin Haadee Al-Madkhalee haifthahul-llaah was asked:

Is it permissible to lie against people of innovations and other people of misguidance?

And he replied:

“It is impermissible to lie against disbelievers or innovators or anyone. We clarify their misguidance, we quote it literally from their books or other sources then we discuss it scholastically, that is what we do.

And we ask Allaah to guide the Salafis to truthfulness and justness in statements and actions, we see it absolutely impermissible for a Muslim to fabricate a lie against a Muslim or a disbeliever, and we seek refuge in Allaah” [2].

And Allaah knows best.

Footnotes:

[1] Majmoo’ur-rasaa’il wal masaa’il 5/105 via http://www.rabee.net/show_book.aspx?id=311&pid=1&bid=15.

[2] tape (fearing Allaah and truthfulness).

The meaning of hadeeth “you and your wealth are your father’s”

Alhamdulillaah,

Ibn Maajah collected in his sunan, that Jaabir bin Abdil-llaah- Allaah is pleased with him- narrated that a man said to the Messenger of Allaah صلى الله عليه وسلم : O Messenger of Allaah, I have offspring and wealth and my father wants to seize my wealth, and the Messenger صلى الله عليه وسلم said: “you and your wealth are [lawful] to your father”.

There are many chains for this hadeeth which some of them are weak, but Ash-Shawkaanee said that the hadeeth can be cited as evidence based on the sum of chains, and Al-Albaanee graded this hadeeth authentic in Irwaa no 838.

Ash-Shawkaanee rahimahul-llaah said: “with the sum of these chains, it is valid for citation, and it proves that the man has a share in his son’s wealth, so it is permissible for him to eat from it whether the son gave permission or he did not, and it is permissible for him to manage it like he manages his wealth, so long that it was not done in manner of extravagance and unwiseness”[1].

As for the laam in text, it is not the lam of possession; it is the laam of permissibility. For that, the wife and son of man have a share in the inheritance and if the wealth was solely for the father then they would not have a share in it.

Ibn Abdil-Barr said: “his saying صلى الله عليه وسلم “you” does not mean possession, likewise his saying “and your wealth” does not mean possession, it rather means honoring”. [2].

Imaam Ibn Qayyem Al-Jawziyyah said: “the laam in the hadeeth does not mean possession definitely, and most of you say neither it means lawfulness, and whoever says: it means lawfulness is happier [perhaps more plausible] with the hadeeth, otherwise its benefit and meaning would become void”. [3]

And Ash-Shawkaanee quoted the saying of Ibn Raslaan: the laam means lawfulness and not possession. [4]

Shaykh Muhammad bin Saalih Al-‘Uthaimeen rahimahul-llaah was if the hadeeth above is weak, and he replied:

“this hadeeth is not weak considering its supporting chains, and it means if man has a wealth then it is permissible for his father to take from this wealth whatever he likes but with conditions:

1-it should not harm the son; if his taking brings harm then it is impermissible for father, just like if he takes his blanket which covers him from cold or if he takes his food which removed his hunger.

2-The son should not be in need of it, for example if the son has a slave girl for his need, it is impermissible for the father to take her, likewise if the son has a car for going and coming and he does not have money to buy a replacement, it is impermissible for the father to take it at all times.

3-The father should not take the money from one of his sons to give it to another son, because this will sow hatred between the sons” [5].

And there is a fourth condition mentioned in another hadeeth,

On the authority of ‘Aa’ishah- Allaah is pleased with her- the Messenger صلى الله عليه وسلم said: “verily, your offspring are a gift from Allaah to you {He bestows female (offspring) upon whom He wills, and bestows male (offspring) upon whom He wills} [6], so they and their wealth are yours if you need it”.

This hadeeth is collected by Al-Haakim and Al-Albaanee graded it authentic in As-Saheehah no 2564.

And Al-Albaanee commented on this hadeeth: “in this hadeeth there is an important fiqhee benefit which you may not find in other than it, and that is: it clarifies that the famous hadeeth “you and your wealth are your father’s” is not abstract whereas the father takes from his son’s wealth whatever he likes, rather he takes what he needs”. [7].

So, the conclusion is:

The father has a right in some of his son’s wealth, and not all of it, and his right is due with the aforementioned conditions.

And Allaah knows best.

Footnotes:
[1] Nailul-Awtaar 7/313, verification of Taariq bin ‘Awadhal-llaah.
[2] Al-Istithkaar 24/142.
[3] I’laamul-Muwaqqi’een 2/224, verification of Shaykh Mashoor Hassan.
[4] Nailul-Awtaar 7/313.
[5] Fataawaa Islaamiyyah 4/108-109.
[6] Ash-Shuraa v 49
[7] As-Saheehah 6/137.

Cases in which the Sunnah (recommended) is better than the fardh (obligatory)

Alhamdulillaah,

It is known from principles of fiqh (jurisprudence) that the obligatory acts (waajibaat/faraa’idh) are better than the recommended acts (sunan/mustahabbaat). However there are exceptional cases in which the recommended acts are better than the obligatory acts, these cases where mentioned by As-safaareenee rahimahul-llaah in explanation of manthoomatul-aadaab 1/220 [1]. They are:

1-Initiating the salaam (greeting), though initiating the salaam is a Sunnah and replying to it is an obligation. And some scholars said initiating the salaam is an obligation.

2-Absolving/exempting the debtor who is unable to payback what he borrowed, and being patient with him or giving him a chance to payback is an obligation.

3-Preforming ablution before the entry time of prayer.

4-Circumcision before the age of puberty.

And Allaah knows best.

Footnotes:

[1] The full name of the book is غذاء الألباب شرح منظومة الآداب للشيخ محمد بن أحمد بن سالم السفاريني الحنبلي

Three categories of people Allaah will not speak to them on the Day of Judgement

On the authority of Abu Hurairah رضي الله عنه said: The Messenger of Allaah صلى الله عليه وسلم said: “three Allaah will neither speak to them on the day of Judgment, nor purify them (and Abu Mu’aawiyah said: nor He will look at them) and for them [they are promised] a painful torment: a senile fornicator, a lying king and an arrogant pauper”.

[Collected by Muslim no 107].

Explanation of An-Nawawee rahimahul-llaah:

(will not speak to them) i.e. the way it is spoken to doers of good deeds, and it is said: the meaning is turning away from them, and the bulk of mufassireen (scholars of exegesis) said: He will not speak to them with a speech that benefits them and pleases them, and it is said: He will not send angels to them carrying greetings.
(will not look at them) i.e. will turn away from them.

(will not purify them) i.e. from the dirt of their sins, and Az-Zajjaaj said: He will not praise them.

As for the reason of singling out the senile fornicator, the lying king and the arrogant pauper with the said torment, the jurist ‘iyaadh said: the reason is each one of them committed the said sin even though it is far from him, its causes are weak in his condition and him being in no need of it. Though no one is excused for a sin, but when there was neither pestering necessity nor pushing factors for these sins, their committing of these sins is out of stubbornness and belittling the right of Allaah [1].

Explanation of Shaykh Muhammad bin Saalih Al-‘Uthaimeen rahimahul-llaah:

(Three) means three categories, not three men, rather it could be thousands of people, and likewise whenever the word three or seven or it likes are found the meaning is categories not individuals.

Those three categories, Allaah will neither speak to them nor look at them nor purify them, and for them [awaits, they are promised] a painful torment.

The first one: a senile fornicator, that is because if the old man fornicates, he has no lust that pushes him to do this act, the young man may has within him a lust and he may be unable to control himself, but as for them old man his lust cooled down or decreased emphatically, so him fornicating indicates that he is very bad-the refuge of Allaah is sought-.

And adultery is an obscenity whether it occurred from the young man or the old man, but it is severer if it occurs from the old man.

The second one: a lying king, this is because the king does not need to lie, his word is dominant over people, so there is no need for him to lie, so if he lies he promises people but does not keep the promise, he says I will do this but he does not, he says I will leave this but he does not.

And lying is unlawful whether it occurs from the king or from other than the king, but it is severer if it is occurs from the king, because his word is dominant over people so he must be honest. Lying is unlawful, and it is from the traits of hypocrites- the refuge of Allaah is sought-, and it is impermissible for anyone to lie, as for the saying of some laymen: if lying does not sever an individual from something that is lawful to him then there is no harm, this is a satanic principle and it has no origin neither in plausibility nor in religion.

The third one: an arrogant pauper, and this is the point of citing this hadeeth, this arrogant pauper does not possess what causes arrogance, the rich one may be deceived by his richness and it may causes him to show trait of arrogance towards the servants of Allaah, as for the pauper, so long he is a pauper how could he be arrogant?
And arrogance is unlawful, whether it occurs from the rich or the pauper, however it is severer if it occurs from the pauper, for that you find if people saw a humble rich man they are amazed, and they would see that this rich man is in utmost state of noble manners, but if they find a humble pauper they would see him like common people, because poverty necessitates man to be humble [2].

Translator’s note:

It is feared for those who have no reason to be arrogant other than wealth such as knowledge or beauty or honourable linage, but are still arrogant to be included in this hadeeth and be promised a painful torment, because the reason for including those three categories is committing the said sin when there is neither a necessity nor a pushing factor.

We have seen individuals who are not known that they possess knowledge, or wealth, or descend from honourable linage or have been gifted good looks or even have praiseworthy manners showing traits of arrogance!

We seek refuge to Allaah from arrogance and all sins, aameen.

References:
[1] Sharh An-Nawawee, book of eemaan, chapter 46, hadeeths 106 and 207.
[2] Sharh riyaadhus-Saaliheen, volume three, chapter 72, hadeeth 6/617.

The ruling on buying stolen or usurped commodities

All praise is due to Allaah, and peace and blessing upon be whom no Messenger will come after, his household and his companions until the final day.

The permanent committee for religious verdicts was asked:

Sometimes, stolen items are imported to the auction, and what indicates that is the panic on the seller or his ignorance about the content or the type of device or not knowing how to switch it on or its cheap price, what is the ruling on buying it? Stealing increases on crowded days and many people are not co-operative in reporting that, with the excuse that they are not supervisor in municipality or police or the body of enjoining the good and forbidding the evil, so would whoever reports earns a reward or sin? Enlighten us may Allaah reward you.

And they replied:

If man is certain that the displayed commodity is stolen or usurped, or whom is displaying it does not own it legally, and is not a representative in selling it, it is impermissible to buy it, due to the co-operation in sinning and transgression that its buying entails, and the deprivation of commodity on the real owner, and due to oppression of others, approval of evil and sharing the sin that such thing entails. Allaah the exalted said: {Help you one another in virtue and piety, but do not help one another in sin and transgression} [Al-Maa’idah 2]. Therefore, it is incumbent on whomever knows that this commodity is stolen or usurped to advise whom stolen it with gentleness, softness and wisdom, if he did not retract and insisted on his crime it is upon him to inform the authorities so that the doer received his due recompense, and in order to return the right to its owner, and this goes under co-operation in in virtue and piety, and because that entails deterring the oppressor from his oppression, and an aiding of him and the oppressed. It has been authenticated in the hadeeth which is narrated by Anas- Allaah is pleased with him- said: The Messenger- صلى الله عليه وسلم – said: “aid your brother whether is an oppressor or an oppressed”, they said: O Messenger of Allaah, this is [we know] how to aid him when he is oppressed, but how can we aid him when he is an oppressor? He said: “You hold his hand [i.e. you prevent him from committing oppression]” [Bukhaaree and revise fat-hul-baaree 5/98], And Imaam Ahmad collected in the Musnad something in its effect, and in another narration: and a man said: O Messenger of Allaah, I aid him if he is oppressed, say if he is an oppressor how can I aid him? He said: “You prevent him from oppression, verily that is he is aiding”. Therefore, the aiding of the oppressor is achieved by deterring him from his oppression and transgression, and the aiding of the oppressed is achieved by acting to return his right to him, and preventing the oppressor from allowing him to harm is fardh Kifaayah, so if there is no body to do this in an official way, or whom is stronger than him in preventing the oppressor and the disobedient to Allaah from his oppression and crime, the matter becomes an obligation upon him [i.e. the layman who witnesses stealing/oppression] within his ability, and with gentleness and softness, and he will have the reward for that in/shaa’Allaah. [1]

Shaykh Abdul-Azeez bin Abdul-llaah bin Baaz rahimahul-llaah was asked:

An item that seems to be stolen has been displayed to me. However, the person who displayed it to me is not the stealer, rather he bought it from another person whom bought it from the stealer, if I buy it- knowing that- would be sinning though I do not know the owner whom it is stolen from?

And the Shaykh replied:

The apparent from the legal proofs that it is impermissible for you to buy it if it is clear to you or you have a strong conjecture that it is stolen; due to His saying: { but do not help one another in sin and transgression} [Al-Maa’idah 2], and because you know or you have a strong conjecture that the seller does not own it legally, and he is not legally authorised to sell it, so how could you aid him in his oppression and take someone’s else property unlawfully?

Yes, if it is possible to buy it in order to recover it and returning it to its owner, then there is no harm if it is not possible to seize it forcibly and punish the oppressor, but if it is possible to seize it forcibly and punish the oppressor with the shar’ee punishment, then this is the obligation, due to the known proofs such as the hadeeth: “aid your brother whether he is an oppressor or an oppressed…”. [2]

Also, Shaykh Ibn Baaz was asked:

When a person steals something and sells it to someone else who knows it is stolen, is there any sin on the buyer?
Answer:

Whoever knows that the product being sold is stolen, it is forbidden for him to buy it and it is obligatory upon him to reprimand the man who did that. He must advise him to return it to its owner and seek help in that from the authorities if the advice did not work (i.e., the person won’t listen).

And Allaah knows best.

References:

[1] collection of fatwas 13/81-83, link: http://www.alifta.net/Search/ResultDetails.aspx?languagename=ar&lang=ar&view=result&fatwaNum=&FatwaNumID=&ID=4627&searchScope=3&SearchScopeLevels1=&SearchScopeLevels2=&highLight=1&SearchType=exact&SearchMoesar=false&bookID=&LeftVal=0&RightVal=0&simple=&SearchCriteria=allwords&PagePath=&siteSection=1&searchkeyword=217138216177216175032217132217132216173216177216167216172032216163216173217138216167217134216167032216168216182216167216166216185032217133216179216177217136217130216169#firstKeyWordFound

[2] Collection of fatwas 19/91-92, link: http://www.binbaz.org.sa/mat/3909

[3] Collection of fatwas 19/91, link: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=1049

A Qattaat will not enter the Paradise

Abu Na’eem narrated to us: Sufyaan narrated to us, from Mansoor, from Ibraaheem, from Hammaam that he said: we were sitting with Huthayfah, then it was said to him: verily, a man conveys the speech to ‘Uthmaan, then Huthayfah said: I heard the Prophet صلى الله عليه وسلم saying: “A Qattaat will not enter the Paradise”. [Bukhaaree 6056 and Muslim 105].

Explanation of Hadeeth:

(Will not enter the Paradise) Ibn Hajar said: i.e. with the first delegation/from the first moment like that which is similar to it, and An-Nawawee said in the explanation of other text “A Nammaam will not enter the Paradise”: there are two understandings which are aforementioned: the one who makes it [ie nameemah] lawful without an excusable interpretation and while knowing it is unlawful, and the second is: he does not enter it the entrance of victorious ones.

And Al-Bukhaaree made the title of chapter before: (chapter Nameemah is a major sin).

(Qattaat) is the Nammaam, and in the word “nammaam” is in the text of Muslim, and it has been said: the difference between the Qattaat and the Nammaam is the Nammaam is whom attends the story then conveys it, and the Qattaat is whom eavesdrops then conveys what he heard.

The scholars defined nameemah to be: conveying the speech of people with the intention of sowing dissension among them. And Ibn Hajar said: the key of spilling blood is backbiting and sowing dissension among people.

Al-Ghazaalee said that which it’s summary is: it is incumbent upon whom nameemah is conveyed to him not to believe whom conveyed nameemah to him because the nammaam is a transgressor and not to think of whom nameemah was conveyed about that which has been said about him, and not to investigate what has been conveyed to him, and to forbid him [ie the nammaam] and to damn his action, and to dislike him if he did not heed, and not to do himself that which he discouraged the namaam from by conveying from the nammaam then becomes a nammaam.

An-Nawawee said: all that which is mentioned about nameemah is if it there is no legal benefit in it, so if there is a need for it then it is not forbidden, such as if he tells him that a man intends to harm him or his family or his wealth, or if he tells the ruler or whom is in charge that an individual intends to carry out an act of evil, and it is obligatory upon the governor to expose that and remove it. So all of that and it’s like are not unlawful, and some of it could be obligatory and some of it could be recommended based on [individual] cases/contexts.

[End of quotations from Fat-hul-Baaree, book of manner, chapter 50, hadeeth no 6056 and Sharhun-Nawawee, book of emaan, chapter 45, hadeeth no 105].

Love before marriage- Shaykh Maahir Al-Qahtaanee

The noble Shaykh Maahir bin Thaafir Al-Qahtaanee haifthahul-llaah was asked:

What is the Islamic ruling on love? And I mean by love the love between man and woman before marriage, like if a man saw a woman and he admires her manners and chastity then loves her, and his love is not for a material lust or things like that? And what is the guideline in this love?

And he replied:

In the name of Allaah, the most Gracious, the most Merciful

As salaamu alykum wa rahmatul-llaahi wa barakaatuhu,

To proceed,

Ibn Maajah related in his Sunan, said: Muhammad bin Yahyaa informed us, Sa’eed bin Sulaymaan informed us, Muhammad bin Muslim informed us, Ibraaheem bin Maysarah informed us, narrating from Taawoos, narrating from Ibn ‘Abbaas, said: the Messenger of Allaah صلى الله عليه وسلم said: “we did not see for two individuals who love each other quite like marriage”.

This isnaad is a subject to investigation because of Muhammad bin Muslim, he is truthful who errs if he narrates from his memorization, however the ‘Al-llaamah Al-Albaanee authenticated it due to its other chains he found, Allaah knows best.

So love, which is inclination of heart towards the possessor of traits that are harmonious such as chastity, manners, adherence, good looks and appearance without intending to commit adultery or be in seclusion with or speak softly to or dating or exchanging calls or messages, is something that the heart cannot control so long it is not admiration or obsession that turns one away from prayer and mentioning Allaah.

And the Messenger صلى الله عليه وسلم mentioned that the best two persons in love can do is marriage, not adultery.

However, he should pay no attention to her or marries her unless she is righteous, however if she is not, but rather she listens to music and watches shows and does not adhere to legal Hijaab even if she is chaste, then what reduces his clinging onto her is hastening to marry a righteous woman if he is able, and let him say abundantly: O You who turns the hearts, affirm my heart upon Your Religion, and let him keep away from everything that reminds him of her, for that if it has developed and become admiration then it will go away with these medications by the will of Allaah, and Ibn Taimiyyah them.

However, if his soul overwhelmed him, and she is chaste and he fears that he lures her close in steps to commit the unlawful with her, and fasting and these medications did not work, then let him marries her then calls her to perfect her religion. If it is permissible to marry the chaste woman of scripture then it is a precedence to marry this woman, however let him remember the instruction of Allaah’s Messenger صلى الله عليه وسلم : “marry her who possesses the religion [or else] your hand will catch the sand”.

And the Mujaahid is he who struggles against his desire in order to make it submissive to the obedience of His Lord, Whom created him and put him together.

And Allaah knows best.

Arabic text:

سُئل الشيخ ماهر بن ظافر القحطاني -حفظه الله-
ما حكم الحب في الإسلام ؟ وأقصد بالحب هو الحب بين الرجل والمرأة قبل الزواج
كأن يرى الرجل إمرأة فتعجبه لأخلاقها وعفتها فيحبها ، وحبه هذا ليس لشهوة مادية أو ما شابه ذلك ، وما هو الضابط في هذا الحب ؟

فكان جوابه :
بسم الله الرحمن الرحيم
السلام عليكم ورحمة الله أما بعد

فقد روى بن ماجة في سننه قال حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى حَدَّثَنَا سَعِيدُ بْنُ سُلَيْمَانَ حَدَّثَنَا مُحَمَّدُ بْنُ مُسْلِمٍ حَدَّثَنَا إِبْرَاهِيمُ بْنُ مَيْسَرَةَ عَنْ طَاوُسٍ عَنْ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ نَرَ لِلْمُتَحَابَّيْنِ مِثْلَ النِّكَاحِ .
وهذا الإسناد فيه نظر من أجل محمد بن مسلم فهو صدوق يخطيء إذا حدث من حفظه إلا أن العلامة الألباني صححه لماله والله أعلم عنده من طرق .

فالحب الذي هو ميل القلب لصاحب الصفات الموافقة للمحبوب كالعفة والأدب والإلتزام والجمال في الوجه وحسن الصورة من غير قصد للزنا والخلوة والخضوع بالقول والمواعدة والرسائل والمكالمات الهاتفية أمر لا يملكه القلب مالم يكن عشقا أو هياما ، مما يصد عن ذكر الله والصلاة ، لاحرج فيه .

وقد ذكر النبي صلى الله عليه وسلم أن أفضل ما يفعلانه المتحابان النكاح لا السفاح .

ولكن ينبغي أن لا يلتفت إليها ويتزوجها إلا إذا كانت صالحة ، وأما إذا كانت ليست كذلك -وإن كانت عفيفة- بل تسمع الغناء وتنظر في التمثيليات ولا تلتزم الحجاب المنضبط بالشرع فالذي يخفف عنه تعلق قلبه بها لينصرف عنه يسرع بالزواج من صالحة جميلة إذا قدر ويكثر من قوله اللهم يا مقلب القلوب ثبت قلبي على دينك وينصرف عن كل شيء يذكره بها فإنه إن تطور وصار عشقا فسيزول بهذه الأدوية إن شاء الله ، وقد ذكرها ابن تيمية رحمه الله .

أما إذا غلبته نفسه عليها وكانت عفيفة ويخشى على نفسه الوقوع في الحرام معها بإستدراجها أو غير ذلك ، ولم ينفع مع الصوم وتلك العلاجات ، فليتزوجها وليدعوها إلى تكميل النقص في دينها فإذا كانت الكتابية المحصنة العفيفة يجوز الزواج منها فهذه من باب أولى وأحرى ولكن ليتذكر وصية رسول الله صلى الله عليه وسلم فاظفر بذات الدين تربت يداك والمجاهد من جاهد هواه ليطوعه لطاعة مولاه الذي خلقه فسواه والله أعلم .

المصدر:

http://www.al-sunan.com/vb/showthread.php?t=253

Letter from Imaam Abdur-Rahmaan bin Hassan to some students of knowledge

Imaam Abdur-Rahmaan bin Hassan Aal Ash-Shaykh rahimahul-llaah (author of Fat-Hul-Majeed) said in a letter he sent to some students of knowledge:

“And what I advise all of you and myself is to fear Allaah, and to have sincerity in seeking knowledge and other than it to gain the pleasure of Allaah, so that you attain the great reward, and let every possessor of intellect be aware from seeking knowledge to brag with it and to argue, verily there is a great danger in that, and similar to that is seeking knowledge for worldly gain and high ranking, and to be a head among people and to seek praise, and that is the clear loss, and [it would suffice] if the only deterrent from that was His saying the exalted: {Whosoever desires the life of the world and its glitter, to them We shall pay in full (the wages of) their deeds therein, and they will have no diminution therein. They are those for whom there is nothing in the Hereafter but Fire, and vain are the deeds they did therein. And of no effect is that which they used to do} [Hud 15-16], and in the hadeeth of Anas: “whomsoever seeks knowledge to boost with it in face of scholars or to argue with insignificant ones or to attract attention of people, he is in hell-fire” [1].

This portion of advice is sufficient, may Allaah guide us and you to good acceptance.

And it reached me that you differed in matters [and it] lead to dissension and disputation, and such is not the state of those who are seeking the Hereafter, so fear Allaah and adorn yourself with the manners of knowledge, and seek the reward from Allaah in learning it and teaching it, and follow up the knowledge with the act for that it is its fruit and the reason of gaining it as it has been transmitted in the athar: “whoever acts upon what he knows, Allaah will bequeath him the knowledge of what he does not know” [2], and co-operate with one another in righteousness and piety. And from the signs of sincerity [possessed] by student of knowledge is: he remains silent from that which does not concerns him, he stands in humiliation before his Lord, he shows humbleness in worshiping Him, he is abstinent and well-mannered, he is not bothered if the truth became manifest on his tongue or on the tongue of other than him, he does not seek victory or pride, he is not rancorous or envious, and desire does not cause him to lean [from justness] and he does not settle for the glitter of the world”.

Source: [Ad-durar As-saniyyah 4/348-349]

Footnotes:
[1]: the text of Anas has been weakened by Al-Albaanee in Iqtidhaa’ul-‘ilm no 101, but the other texts narrated by Ka’b bin Maalik and Abdul-llaah bin ‘Umar, Allaah is pleased with all of them, have been collected by At-Tirmithee no 2654 and Ibn Maajah 207 and graded sound by Al-Albaanee in Sahihul-Jaami’ 6383.

[2] This athar has been graded fabricated by Al-Albaanee in As-silsilah Adh-dha’eefah no 422.

Arabic text:

الرسالة الثالثة عشر
بسم الله الرحمن الرحيم
“13”
من عبد الرحمن بن حسن إلى الأخ فائز بن علي وإخوانه من طلبة العلم سلمهم الله تعالى سلام عليكم ورحمة الله وبركاته.
وبعد وصل خطك أوصلك الله إلى ما يرضيه والذي أوصيكم به جميعا ونفسي تقوىالله تعالى والإخلاص لوجهه الكريم في طلب العلم وغيره لتفوزوا بالأجر العظيم وليحذر كل عاقل أن يطلب العلم للمماراة والمباهات فإن في ذلك خطرا عظيما ومثل ذلك طلب العلم لغرض الدنيا والجاه والترؤس بين أهلها وطلب المحمدة وذلك هو الخسران المبين ولو لم يكن في الزجر عن ذلك إلا قوله تعالى: {مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا وَهُمْ فِيهَا لا يُبْخَسُونَ* أُولَئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ وَحَبِطَ مَا صَنَعُوا فِيهَا وَبَاطِلٌ مَا كَانُوا يَعْمَلُونَ} وفي حديث أنس مرفوعا “من تعلم العلم ليباهي به العلماء أو ليماري به السفهاء أو ليصرف به وجوه الناس إليه فهو في النار” (1) وهذا القدر كاف في النصيحة وفقنا الله وإياكم لحسن القبول.

وقد بلغني أنكم اختلفتم في مسائل اختلافا أدى إلى النزاع والجدال وليس هذا شأن طلاب الآخرة فاتقوا الله وتأدبوا بآداب العلم واطلبوا ثواب الله في تعلمه وتعليمه وأتبعوا العلم بالعمل فإن ثمرته والسبب في حصوله كما في الأثر “من عمل بما علم أورثه الله علم مالم يعلم” (2) وكونوا متعاونين على البر والتقوى ومن علامات إخلاص طالب العلم أن يكون صموتاعما لا يعنيه متذللا لربه متواضعا لعباده متورعا متأدبا لا يبالي ظهر الحق على لسانه أو علي لسان غيره لا ينتصر ولا يفتخر ولا يحقد ولا يحسد ولا يميل به الهوى ولا يركن إلى زينة الدنيا.

المصدر: الدرر السنية، المجلد الرابع ص 348-349

(1): ضعّفه الألباني من طريق أنس وحسّنه من طريق كعب ابن مالك وعبد الله بن عمر رضي الله عنهم أجمعين، وانظر صحيح الجامع 6383.
(2) أثر موضوع، انظر الضعيفة 422.

The meaning of number 72 in the hadeeth of 73 sects (are the deviant sects 72 or there are more than 72?)

Praise is to Allaah, and peace and blessing upon the Messenger of Allaah, his household, his companions and those who follow them rightly until the last day.

To proceed,

Someone asked me if I know all the names of 73 sects mentioned in the hadeeth of iftiraaq (division), and asked why the number 73 was mentioned if the total number of sects is unknown.

The answer to that is:

Firstly,

The question should be about the 72 sects that are promised hell-fire, because the saved sect has been named in one of the narrations of the hadeeth.

Secondly,

The scholars differed over the meaning of number 72 in this hadeeth, and there are two opinions concerning the meaning:

The first opinion says this number is the number of deviant sects, and they are restricted to this number, and as a result they named the deviant groups.

From those who counted deviant sects is Abu Hussain Al-Maltee rahimahul-llaah (died 377H) and Abul-Abbaas Al-Maqreezee rahimahul-llaah (died 845H), and before them Abdul-llaah bin Al-Mubaarak rahimahul-llaah (died 181H) and Yusuf bin Asbaat rahimahul-llaah (died 195H), the latter two named four major deviant groups then included their off-shoots in counting.

However, Abdu-llaah bin Al-Mubaarak rahimahul-llaah did not include the Jahmiyyah in the seventy two sects, and when the questioner said to him “I did not hear you mentioning the Jahmiyyah”, he replied: “you have asked me about the sects of Muslims” [Al-Ibaanah 1/379].

The second opinion says the number 72 indicates taktheer (abundance) of division in the Ummah and the total number of deviant groups is more than 72 and it cannot be scoped.

From those who adopted the second opinion is Abu Bakr At-Tartooshee (died 452H) and Abu Is-haaq Ash-Shaatibee rahimahul-llaah (died 790H), and it is the opinion that the standing committee of fatwa and research gave preponderance to [1].

Abu Bakr At-Tartooshee rahimahul-llaah said:

“If the Messenger of Allaah صلى الله عليه وسلم meant the roots of innovations, then they [sects] are yet to reach this number until now and the knowledge belongs to Allaah, there is a time ahead and no era is free from innovations, and if the Prophetصلى الله عليه وسلم meant by groups every innovation that has been introduced in religion of Islam that is not in conformity with the principles of Islam, and this is what he meant and Allaah knows best, then plenty of that has been found, more than seventy two ”[2].

Imaam Ash-Shaatibee rahimahul-llaah quoted the above statement of At-Tartooshee then backed his opinion saying that there is no proof on naming the deviant sects and such would contradict sound intellect.

He then mentioned two reasons for not naming the sects:

1-It is understood from Sharee’ah that it gave us their descriptions without naming them so that we take our precaution, and only two sects where named (khawaarij and Qadariyyah) because of their great danger.

2-Not naming them will conceal the shortcomings of the Ummah in general [3].

No doubt, the second opinion is the plausible because innovations will occur in every century and new sects will be founded in every era as we see in our time.

Another point that strengthens the second opinion is, some of those who counted the 72 sects named more than 80 sects!

It should be noted that some groups that scribe to Islam cannot even be considered deviant sects within Islam because they are out of the fold of Islam, such as the Jahmiyyah in past, and the Qaadyaaniyyah (aka Ahmadiyyah), Bahaa’iyyah, Baatiniyyah and extreme sects of Shia in present day.

And there should be no confusion about mentioning the number 72 and concluding that there are more than 72 sects, because the Messenger صلى الله عليه وسلم mentioned numbers of matters in hadeeths to indicate severity or to make it easy to remember, but those matters exceed the mentioned numbers.

An example of that is the seven destructive sins, the Messenger صلى الله عليه وسلم mentioned seven but the major sins are more than seven [4].

And Allaah knows best.

References:

[1] http://www.alifta.net/Search/ResultDetails.aspx?languagename=ar&lang=ar&view=result&fatwaNum=&FatwaNumID=&ID=6548&searchScope=2&SearchScopeLevels1=&SearchScopeLevels2=&highLight=1&SearchType=exact&SearchMoesar=false&bookID=&LeftVal=0&RightVal=0&simple=&SearchCriteria=allwords&PagePath=&siteSection=1&searchkeyword=216163216173216167216175217138216171032216167217132216167217129216170216177216167217130#firstKeyWordFound
[2] الحوادث والبدع للطرطوشي ص36، طبعة دار ابن الجوزي
[3] الاعتصام المجلد الثالث ص210-211، تحقيق مشهور بن حسن آل سلمان
[4] دفع المراء عن حديث الافتراق للشيخ الدكتور حمد بن إبراهيم العثمان ص45-48

Many people if they dispute they transgress- Shaykh Saalim At-Taweel [audio with transcript]

Many people, if he disputes you will find that he has transgression in dispute, he may differ with an individual on buying and selling, [he then] says: not only that, his mother, his father, his origin! He exceeds, he exceeds, what this has to do with that? The strange thing is we found this, O brothers, between groups in methodologies and so forth, an individual is upon a deviant manhaj, [his criticizer goes and] says: not only that, his father divorced his mother at the court, his mother lodged a case! What does his mother lodging a case against his father has to do with this? This is impermissible, so and so has deviance in his manhaj for example, why do you go and exceed, you talk about his family, you talk about his linage, you talk about his mother, you talk about his sister and others? The Shaykh, the ‘Al-llaamah, the Imaam of Muslims in this era, Shaykh Ibn Baaz rahimahul-llaah was asked about whom mocks the looks of the Raafidhah of Qateef (area in Saudi), and he said: do not mock their looks, refute the disbelief in their belief but do not mock their looks.

Look at the abstinence.

The point is if the Muslim disputes, it is impermissible for him to transgress and exceed, even the Lord of the mankind, Jinn and all that exists says: {the recompense for an evil is an evil like thereof} [Ash-Shuraa verse 40].

Speak within the boundary of dispute.

Audio:

download.saltaweel.com/extracts/392/_____________________________________________.mp3

كثير من الناس إذا خاصم تجد عنده فجور في الخصومة- الشيخ سالم الطويل حفظه الله

كثير من الناس يعني إذا خاصم تجد عنده فجور في الخصومة، يمكن يختلف مع شخص على البيع والشراء، قال لا وأمّه بعد وأبوه وأصله وفَعْلِته، يتعدّى يتعدّى، ايش دخّل هذا في هذا؟ الغريب في هذا أنّا وجدنا هذا يا إخوان بين الجماعات في المناهج وكذا، واحد فلان عنده منهج منحرف، قال: لا، بعد أبوه طلّق أمّه في المحكمة، أمّه رافعة قضية على، ايش دخّل أمّه رافعة قضية على أبوه؟ هذا ما يجوز، هذا عنده انحراف مثلا في المنهج، ليش أنت تروح تتعدّى، تتكلّم على أهله وتتكلّم على أصله وتتكلّم على أمّه وتتكلّم على أخته وتتكلّم على غير؟ بل سُئِل الشيخ العلّامة إمام المسلمين في هذا العصر ابن باز رحمة الله عليه عمّن يستهزئ بأهل القطيف من الرافضة على أشكالهم، فقال: لا تهزأ بأشكالهم، ترد على اعتقادهم من الكفر ولكن لا تهزأ بأشكالهم. شوف الورع، المقصود أنّ المسلم إذا خاصم لا يجوز له أن يفجر في الخصومة فيتعدّى، حتى ربّ العالمين يقول: {وجزاء سيِّئةٍ سَيِّئةٌ مِثلها}(الشورى الآية 40)، تكلّم على قدر الخصومة.

رابط المادة الصوتية

download.saltaweel.com/extracts/392/_____________________________________________.mp3