Q: Some of the Hizbiyeen say that the Call to Salafiyyah is a just another party from amongst the parties. What is your response to this doubt may Allah reward you well?
A: If by this they mean the party of Allah, then they are right. And if they mean it is a party like the others then their claim is false. The Prophet (May Allah’s peace and blessing be upon him) said: "This community will divide into seventy-three groups. All of them in the Hellfire except one. They said: And who is this group?! He replied: "The one that is on what I am on today and my companions”. And the description in this hadeeth applies only to the People of Sunnah.
Shaikh Yahya al-Hajoori
Wednesday, January 26, 2011
Tuesday, January 25, 2011
Tuesday, January 18, 2011
Imaam ibn Baaz - Polygyny is the Sunnah
http://abdurrahman.org/knowledge/Abbas-Abu-Yahya/48-Having-more-than-one-wife_-_www.AbdurRahman.org.pdf
The Ruling on Listening to Unknown Speakers?
Benefit: The Ruling on Listening to Unknown Speakers?
Shaykh Falaah Ismaa’eel al-Mandakar
What is the Ruling on Listing to Unknown Speakers and Taking Knowledge from them?
ما حكم سماع أشرطة المجاهيل وأخذ العلم عنهم؟
Bismillah al-hamdulillaah wa salaatu wa salaam ‘alaa rasoolillaah wa ‘alaa aalihi wa sahbihi wa man tabi’a hudaahu wa bad.
The trails of today are very many. Innovations and mixing up innovators with the people of the sunnah and their outward call to the sunnah and salafiyyah is wide spread, for this reason one should be cautious. ‘Abdullaah ibn ‘Abbaas used to say, if a man said ‘I heard the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) or the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said, we (used to) rush to him and went out to seek him, listening to him, but when the fitnah occurred they began asking about the men (who were narrating the knowledge) like how Ibn Seereen mentioned “we said: name to us your men” meaning they were known by whom they narrated from. So from there they would know if they would listen and accept or refuse and not listen. If that was the case in that time, then our time has more priority. It is a must that one determines and limits those whom he listens to, and from whom he reads from, and who he takes from, and (the works he) issues, and also who he sits with, this is very important. As for being a haatib layl (one who gathers wood at nigh i.e. blindly, heedlessly), listing to everyone and those who are unknown. No, it is feared that a trail will befall this one. Surely from the signs of success from Allaah and wanting good for his slave, it is uprightness and guidance that he helps him to sit, mix with and take from the people of the Sunnah. It is obligatory to have seriousness and diligence towards seeking out that which brings about success and guidance from Allaah, and Allah is the one who grants success. بسم الله والحمدلله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن تبع هداه وبعد ، الفتن اليوم كثيرة جدا, والبدع كثيرة جدا, وتلبس المبتدعة بأهل السنة وإعلانهم للسنة والسلفية كثير جدا؛ لذلك ينبغي الحذر. وإذا كان عبدالله بن عباس يذكر أنهم كانوا إذا قال رجل : سمعت رسول الله صلى الله عليه وسلم, أو قال رسول الله صلى الله عليه وسلم , ابتدرناه ،يبادرونه, يشرئبون إليه, يسمعون منه ، لكن لما وقعت الفتنة صاروا يسألون عن الرجال كما ذكر ابن سيرين: (قلنا : سموا لنا رجالكم). أي يعرفون عمن ينقلون, ومن ثم من خلال النقلة يعرفون هل يسمعون ويقبلون,أم يرفضون ولا يسمعون. فهذا إذا كان في ذلك الزمان, ففي زماننا أولى,لابد أن يحدد الإنسان لمن يسمع, ولمن يقرأ, وعمن يأخذ ويصدر, وعند من يجلس, هذا مهم جدا, أما أن يكون حاطب ليل يسمع للجميع وللمجاهيل ,لا,هذا تخشى عليه الفتنة ، وإن من علامات وصور توفيق الله وإرادته بعبده الخير والصلاح والهداية أن يوفقه إلى مجالسة ومخالطة والأخذ عن أهل السنة ، فالواجب الجد والاجتهاد والتحري استجلابا لتوفيق الله وهدايته ، والله الموفق
Shaykh Falaah Ismaa’eel al-Mandakar
http://www.mandakar.com/FatawaDetails.asp?ID=314
Shaykh Falaah Ismaa’eel al-Mandakar
What is the Ruling on Listing to Unknown Speakers and Taking Knowledge from them?
ما حكم سماع أشرطة المجاهيل وأخذ العلم عنهم؟
Bismillah al-hamdulillaah wa salaatu wa salaam ‘alaa rasoolillaah wa ‘alaa aalihi wa sahbihi wa man tabi’a hudaahu wa bad.
The trails of today are very many. Innovations and mixing up innovators with the people of the sunnah and their outward call to the sunnah and salafiyyah is wide spread, for this reason one should be cautious. ‘Abdullaah ibn ‘Abbaas used to say, if a man said ‘I heard the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) or the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said, we (used to) rush to him and went out to seek him, listening to him, but when the fitnah occurred they began asking about the men (who were narrating the knowledge) like how Ibn Seereen mentioned “we said: name to us your men” meaning they were known by whom they narrated from. So from there they would know if they would listen and accept or refuse and not listen. If that was the case in that time, then our time has more priority. It is a must that one determines and limits those whom he listens to, and from whom he reads from, and who he takes from, and (the works he) issues, and also who he sits with, this is very important. As for being a haatib layl (one who gathers wood at nigh i.e. blindly, heedlessly), listing to everyone and those who are unknown. No, it is feared that a trail will befall this one. Surely from the signs of success from Allaah and wanting good for his slave, it is uprightness and guidance that he helps him to sit, mix with and take from the people of the Sunnah. It is obligatory to have seriousness and diligence towards seeking out that which brings about success and guidance from Allaah, and Allah is the one who grants success. بسم الله والحمدلله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن تبع هداه وبعد ، الفتن اليوم كثيرة جدا, والبدع كثيرة جدا, وتلبس المبتدعة بأهل السنة وإعلانهم للسنة والسلفية كثير جدا؛ لذلك ينبغي الحذر. وإذا كان عبدالله بن عباس يذكر أنهم كانوا إذا قال رجل : سمعت رسول الله صلى الله عليه وسلم, أو قال رسول الله صلى الله عليه وسلم , ابتدرناه ،يبادرونه, يشرئبون إليه, يسمعون منه ، لكن لما وقعت الفتنة صاروا يسألون عن الرجال كما ذكر ابن سيرين: (قلنا : سموا لنا رجالكم). أي يعرفون عمن ينقلون, ومن ثم من خلال النقلة يعرفون هل يسمعون ويقبلون,أم يرفضون ولا يسمعون. فهذا إذا كان في ذلك الزمان, ففي زماننا أولى,لابد أن يحدد الإنسان لمن يسمع, ولمن يقرأ, وعمن يأخذ ويصدر, وعند من يجلس, هذا مهم جدا, أما أن يكون حاطب ليل يسمع للجميع وللمجاهيل ,لا,هذا تخشى عليه الفتنة ، وإن من علامات وصور توفيق الله وإرادته بعبده الخير والصلاح والهداية أن يوفقه إلى مجالسة ومخالطة والأخذ عن أهل السنة ، فالواجب الجد والاجتهاد والتحري استجلابا لتوفيق الله وهدايته ، والله الموفق
Shaykh Falaah Ismaa’eel al-Mandakar
http://www.mandakar.com/FatawaDetails.asp?ID=314
Monday, January 17, 2011
Don't Ever Give Up!
by Abu Uwais (rahimahullaah)
Questioner: It seems like the person who encourages the good is the person whom the people attack. Just as an example, I went to an event and it was in a gymnasium, and the brother prayed (made the salat) in his shoes. And the people (non-Salafees) verbally attacked him as he tried to explain the Sunnah. And they said, "You Salafees are arrogant." And they began to attack the brother. He used to be a person who would always encourage the people with the Sunnah, especially those things that a lot of people don't do. And now, he doesn't do that...What words of advice and encouragement would you give him in order for him to continue to do what he was doing?
Abu Uwais (rahimahullaah) answered:
quote:
Bismillaah Al-Hamdulillaah. The Messenger (salallaahu 'alaihi wa sallam) said those who receive the most ibtilah (examination or tests or fitnah) are the Prophets then those most like them then those most like them. And the Da'ee (caller) has to realize that he's going to go through these types of things, whoever he is, whoever she is, and whatever amount of 'ilm or knowledge that they call to, they have to expect [this harm]. This is what we [discussed] in Usool Ath-Thalaatha, being patient upon the harms that come [while giving da'wah]. So he should not have given up.
Shaikh Ibn Baaz (rahimahullaah) used to always say, 'Don't give up.' 'Don't give up.' Always be patient, being resilient, striving; never give up for the end result is for the Muttaqeen (the righteous, those who love Allaah, those who have taqwa). For those who believe, Allaah Tabaarak wa Ta'aala will support them, no matter what difficulty they go through.
Look at [the example of] the Prophet when he injured his hand, his finger. He said: Are you nothing but a finger that has been injured and bloodied, and you met in the Path of Allaah what you were meant to meet.
And this is how we should look at things. If you're going to call to the Qur`an and the Sunnah and the Deen of Allaah, Tabaarak wa Ta'aala, we should expect [harms].
If everybody (is showering us with, or placing in front of us) rose petals and opening their arms, then something is wrong with our da'wah. The Da'wah is something that the people are against, at least in the beginning of the matter.
There's (going to be) roughness from them, some turning away. And then you try and try and be patient, and you plant seeds, and basically they are nourished and then they grow, and they come to fruition. So this is how he should have looked at it.
He should never have given up.
And [for] that revival of the Sunnah, he will get a great reward. As a matter of fact, if he sticks to the Deen in the times of fitnah (harj) it's like making Hijrah to the Prophet (salallaahu 'alaihi wa sallam). If he makes 'ibaadah (worship) in the times of Fitnah [that's] like making Hijrah to the Prophet (salallaahu 'alaihi wa sallam).[1]
And if he holds onto the Deen of Allaah like hot coals, he will get the reward of 50 sahaaba (companions).[2]
There are a lot of bushra (glad tidings) for giving da'wah. He shouldn't look at his situation right now [their objection], but he should think of the future and what would happen bi-idhnillaah Ta'aala.
And the success will be for the believer. No doubt about that!
Notes:
[1] The Messenger of Allaah (salallaahu 'alaihi wa sallam) said:
quote:
Worship performed during time of harj is like making hijra to me (the Prophet).
Shaikh Saalih as-Sindee (hafidhahullaah) said:
quote:
The one who worships during harj (times when killing, fitna, and fear is widespread, and those who obey Allaah are few, and those who disobey Allaah are many) his reward is like the one who made hijrah to the Prophet (salallaahu 'alaihi wa sallam) - a reward that only some of the companions (the Muhajjirun) received.
[2] The Prophet (sallAllaahu 'alaihi wa sallam) said:
quote:
quote:
'Ahead of you there lie days of patience, during which being patient will be like grasping a hot coal. The one who does good deeds then will have a reward like that of fifty men who do such deeds.' They said: O Messenger of Allaah, the reward of fifty of them? He said: 'The reward of fifty of you.'
(Narrated by Abu Dawood (4341); at-Tirmidhi (3085), who said it is a hasan hadeeth. It was classed as 'saheeh' by al-Albaani in al-Silsilah al-Saheehah [494])
In some reports of the hadeeth, it reads: "They are the ones who will revive my Sunnah and teach it to the people."
Source: a Masjid Rahmah tape Panel Discussion (Abu Uwais, Hasan Somali, Abul Hasan Malik, Mustafa George)
Questioner: It seems like the person who encourages the good is the person whom the people attack. Just as an example, I went to an event and it was in a gymnasium, and the brother prayed (made the salat) in his shoes. And the people (non-Salafees) verbally attacked him as he tried to explain the Sunnah. And they said, "You Salafees are arrogant." And they began to attack the brother. He used to be a person who would always encourage the people with the Sunnah, especially those things that a lot of people don't do. And now, he doesn't do that...What words of advice and encouragement would you give him in order for him to continue to do what he was doing?
Abu Uwais (rahimahullaah) answered:
quote:
Bismillaah Al-Hamdulillaah. The Messenger (salallaahu 'alaihi wa sallam) said those who receive the most ibtilah (examination or tests or fitnah) are the Prophets then those most like them then those most like them. And the Da'ee (caller) has to realize that he's going to go through these types of things, whoever he is, whoever she is, and whatever amount of 'ilm or knowledge that they call to, they have to expect [this harm]. This is what we [discussed] in Usool Ath-Thalaatha, being patient upon the harms that come [while giving da'wah]. So he should not have given up.
Shaikh Ibn Baaz (rahimahullaah) used to always say, 'Don't give up.' 'Don't give up.' Always be patient, being resilient, striving; never give up for the end result is for the Muttaqeen (the righteous, those who love Allaah, those who have taqwa). For those who believe, Allaah Tabaarak wa Ta'aala will support them, no matter what difficulty they go through.
Look at [the example of] the Prophet when he injured his hand, his finger. He said: Are you nothing but a finger that has been injured and bloodied, and you met in the Path of Allaah what you were meant to meet.
And this is how we should look at things. If you're going to call to the Qur`an and the Sunnah and the Deen of Allaah, Tabaarak wa Ta'aala, we should expect [harms].
If everybody (is showering us with, or placing in front of us) rose petals and opening their arms, then something is wrong with our da'wah. The Da'wah is something that the people are against, at least in the beginning of the matter.
There's (going to be) roughness from them, some turning away. And then you try and try and be patient, and you plant seeds, and basically they are nourished and then they grow, and they come to fruition. So this is how he should have looked at it.
He should never have given up.
And [for] that revival of the Sunnah, he will get a great reward. As a matter of fact, if he sticks to the Deen in the times of fitnah (harj) it's like making Hijrah to the Prophet (salallaahu 'alaihi wa sallam). If he makes 'ibaadah (worship) in the times of Fitnah [that's] like making Hijrah to the Prophet (salallaahu 'alaihi wa sallam).[1]
And if he holds onto the Deen of Allaah like hot coals, he will get the reward of 50 sahaaba (companions).[2]
There are a lot of bushra (glad tidings) for giving da'wah. He shouldn't look at his situation right now [their objection], but he should think of the future and what would happen bi-idhnillaah Ta'aala.
And the success will be for the believer. No doubt about that!
Notes:
[1] The Messenger of Allaah (salallaahu 'alaihi wa sallam) said:
quote:
Worship performed during time of harj is like making hijra to me (the Prophet).
Shaikh Saalih as-Sindee (hafidhahullaah) said:
quote:
The one who worships during harj (times when killing, fitna, and fear is widespread, and those who obey Allaah are few, and those who disobey Allaah are many) his reward is like the one who made hijrah to the Prophet (salallaahu 'alaihi wa sallam) - a reward that only some of the companions (the Muhajjirun) received.
[2] The Prophet (sallAllaahu 'alaihi wa sallam) said:
quote:
quote:
'Ahead of you there lie days of patience, during which being patient will be like grasping a hot coal. The one who does good deeds then will have a reward like that of fifty men who do such deeds.' They said: O Messenger of Allaah, the reward of fifty of them? He said: 'The reward of fifty of you.'
(Narrated by Abu Dawood (4341); at-Tirmidhi (3085), who said it is a hasan hadeeth. It was classed as 'saheeh' by al-Albaani in al-Silsilah al-Saheehah [494])
In some reports of the hadeeth, it reads: "They are the ones who will revive my Sunnah and teach it to the people."
Source: a Masjid Rahmah tape Panel Discussion (Abu Uwais, Hasan Somali, Abul Hasan Malik, Mustafa George)
Sunday, January 16, 2011
"Wives/Mothers Seeking Ilm" - Shaykh Falah Isma’eel
Question: “Some sisters dont get time to seek ilm of Islam after they have kids. So what can their husbands do to aid them in seeking ilm?”
Answer: “You should make it easy for your wife to study, help with the children and housework. Make it easy by way of computer, through internet she can seek ilm. You can read with her 40 ahadith of Imaam Nawawee etc. Its a must that you have lessons for your family inside the home, not just outside. Such as the seerah of the prophet (sallAllahu alayhi wasallam). This will benefit you because she will teach your children. Allah said- Oh you who believe! Save yourselves and your families from a fire whose fuel is men and stones.. And the prophet (sallAllahu alayhi wasallam) said- I advice you to be good to your women. The prophet (sallAllahu alayhi wasallam) would help in the household. Some husbands (or wives) enter their houses like a lion and command their wives to bring this, bring that! The household wont be cultivated like this, especially if its salafiyyah. FEAR ALLAH in regards to the women.”
http://salafiyah06.blogspot.com/2010/09/sisters-seeking-ilm.html
Answer: “You should make it easy for your wife to study, help with the children and housework. Make it easy by way of computer, through internet she can seek ilm. You can read with her 40 ahadith of Imaam Nawawee etc. Its a must that you have lessons for your family inside the home, not just outside. Such as the seerah of the prophet (sallAllahu alayhi wasallam). This will benefit you because she will teach your children. Allah said- Oh you who believe! Save yourselves and your families from a fire whose fuel is men and stones.. And the prophet (sallAllahu alayhi wasallam) said- I advice you to be good to your women. The prophet (sallAllahu alayhi wasallam) would help in the household. Some husbands (or wives) enter their houses like a lion and command their wives to bring this, bring that! The household wont be cultivated like this, especially if its salafiyyah. FEAR ALLAH in regards to the women.”
http://salafiyah06.blogspot.com/2010/09/sisters-seeking-ilm.html
Saturday, January 15, 2011
The Three Fundamental Principles (Usul Thalaathah) facebook group
Al Hamdulilah Maktabah invite you all to join the Three Fundamental Principles' class/page. There will be updates, links and different explanations posted daily to help educate ourselves on the three most important questions of our lives. below is the link
http://www.facebook.com/home.php#!/pages/The-Three-Fundamental-Principles-Usul-Thalaathah/180245082006093
http://www.facebook.com/home.php#!/pages/The-Three-Fundamental-Principles-Usul-Thalaathah/180245082006093
Wednesday, January 12, 2011
Interview with Umm ‘Abdullaah, wife of Shaykh ibn Uthaymeen
The following article below is a transcribed interview conducted with Umm ‘Abdullah, the wife of Shaykh ibn Uthaymeen. It’s a great question and answer session because you get an inside look into everyday greatness. Insha’Allah, we can benefit from the Shaykh’s example as well as his wife’s, who I immensely respect for seeing her role throughout the discussion as one who helped the Shaykh in seeking and propagating knowledge. I’ve taken this article from the blog Behind a Curtain (which is on my blogroll list) and edited for better readability.
Interview with Umm ‘Abdullaah, wife of Shaykh ibn Uthaymeen
All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection.
Question 1: Was there any change in the motivation of the Shaykh regarding ‘ilm(knowledge), dawah, and worship between his youth and his elder years?
Answer: I did not find any diminishing or weakness in his motivation in knowledge, dawah, and worship despite his advancing age. On the contrary, his busy schedule continued to increase with time, as was the case with his worship and call, to the extent that during his intense illness, he was not negligent with one moment; he would spend every second in the remembrance of Allah subhaanallaahu wa ta’aala, worshipping Him, teaching, or directing.
Question 2: What did you see that was amazing in the Shaykh’s life?
Answer: His life was an example to follow, especially his patience and motivation to seek the knowledge as well as teach and desseminate it. Also, his piety was something that those who were not close to him may not have known about.
Question 3: How did the Shaykh interact with his children in their private lives?
Answer: His dealings with his sons and daughters fell into two stages. First, in their childhood, he was keen on being close to them, taking care of them, raising some of the Islamic principles in them, and following their educational achievements. In addition, he made sure to direct, admonish, and incite them. For instance, he would sometimes take the children with him to the masjid to perform some of the fardh prayers. Also, he would encourage them to fast some of the days of Ramadan. Furthermore, he would incite them to memorize some of the short surahs of the Qur’aan and reward them on that. In the stage of youth and maturity, he was firm concerning their fulfilling of the religious obligations and disciplining in cases of negligence. He would couple that with direction and leniency. At certain times, he was not hesitant to do what was sufficient to change or correct their mistakes. In addition, he used to put full trust in them to do certain things so they could learn to depend upon themselves; he used to continuously encourage them on righteousness and check on them regarding that.
Question 4: Why did the Shaykh not use henna on his beard?
Answer: Maybe he did not have the time to do that. I think I heard him saying something to this effect.
Question 5: When did the Shaykh’s anger intensify, and how did he deal with your anger?
Answer: His anger used to intensify if the inviolable matters of Allaah were violated. Regarding my anger with the children, he would try to calm me down first, and then give the admonition to the one that was mistaken. In general, he was quiet and did not anger quickly; when he did, his anger would quickly dissipate, and this is from the favors of Allaah upon him, something which I wished for the like of his condition.
Question 6: How did he get up from his sleep? Did he depend on an alarm clock, or would he ask someone to wake him?
Answer: He used to depend upon Allaah, then the alarm clock and then us. Usually, he awoke before the alarm, and before I would go to wake him.
Question 7: Would the Shaykh ever go out with his family for a picnic?
Answer: Yes, the family used to have a weekly picnic on Fridays after salaat al-jumu’ah; we would go to an area in the wilderness close-by and bring our lunch. He utilized this time to share in some activities with the children, like foot-racing and solving puzzles. Also, he would bring a small rifle and compete with his children in aiming and shooting.
Question 8: How did the Shaykh fast during the year?
Answer: The Shaykh consistently fasted three days each month throughout his life. In addition, he would fast six days in Shawwal, the ten days of Dhul-Hijjah, and the day of ‘Aashooraa’.
Question 9: How did the Shaykh select the names of his children?
Answer: He used to choose names like ‘Abdullaah and ‘Abd ar-Rahman; he left the rest for consultation amongst us. We would pick a name and present it to him; he would either agree or ask us to select another. These are the names of two of his sons.
Question 10: What were some of the things that would please the Shaykh?
Answer: There is no doubt that the Shaykh’s happiness used to increase whenever he saw the strength of Islam and Muslims. Regarding happiness at home, it was manifested in meetings with his family and children. You would also see the signs of pleasure and happiness on him upon receiving his grandchildren. He used to open his cloak to allow them to enter underneath and then inquire about them a few times before reopening it; he would do this several times. Later, he would take them to his library where he kept a special kind of sweets they used to call “halawat abooye” (my father’s sweets). We were keen to ensure that they would not find it, except with him. In addition, despite his busy schedule, he made sure to visit his grandchildren at their homes or in the hospital if any of them were ill; this would have a great influence on them and their patents.
Question 11: How many children did the Shaykh have?
Answer: The Shaykh had five sons and three daughters.
Question 12: Who amongst his children was the closest to his heart?
Answer: The Shaykh used to deal justly with his children in all affairs, major and minor. If he found any kind of distinction between them, he would never declare it openly because this is not from justice. If he was keen to be just in matters lighter than this, then what should we expect here?
Question 13: Who amongst his children was most affected by his death?
Answer: All of them were, and the reality of the matter is that I used to feel that we were not alone in this as he was a father to Muslims around the world, who all felt a great shock by his death.
Question 14: Who is his youngest child?
Answer: The youngest is a daughter who is 21 years old.
Question 15: What were the steps the Shaykh took in seeking knowledge, and what was your role in that?
Answer: The Shaykh began teaching in the Grand Mosque in Unayzah following the death of his Shaykh, ‘Abd ar-Rahman ibn Naasir as-Saa’di even before I married him. At that time, he used to consider himself a student of knowledge. Concerning my assistance, it was manifested in not distracting him from seeking knowledge and propagating it. I used to serve and make available to him what would support his efforts. I would also follow the children and take care of them, except in matters that required his notification so that he could direct, admonish, and seek a solution.
Question 16: How did he reconcile between the daw’ah, which took most of his time, and his familial and social responsibilities?
Answer: He used to organize his time and gave this great attention. For instance, he would dedicate time for teaching, fatwa, daw’ah, worship, the family, the children, social responsibilities, and upholding the ties of kinship. If he, at certain times, was unable to directly share in some of these responsibilities, he was still keen to share even by phone.
Question 17: What was his policy regarding educating and directing his children?
Answer: His policy was education; however, he did not force his children to seek a specialty, but instead used to consult with them regarding this decision. The obvious proof is that his children graduated from different types of colleges, some shar’i, others military, and also educational.
Question 18: Taking into consideration the Shaykh’s work and commitments, this inevitably led to him being away from home and the family. What was your role regarding this matter, and how did you cover for his absence?
Answer: Even if he was away from home whether for teaching and propagating inside Unayzah or while traveling, he used to follow up with his children through phone calls and by checking on their affairs upon his return. My role is not even worth mentioning because we always felt his presence with us. In general, I used to make the children feel their father’s responsibilities were great and his works many. As such, I would incite them to be patient on that, and he used to compensate them on his return.
Question 19: Could you tell us about his worship at home?
Answer: He was keen to perform the as-sunan ar-rawatib (regular sunnah prayers), except in limited circumstances. He used to wake up in the latter part of the night as much as possible and then make the witr before fajr, in addition to the remembrances and istighfar that he did not discontinue.
Question 20: What was his daily program? For example, when did he sleep and wake, and when did he eat breakfast, lunch, and dinner?
Answer: The Shaykh used to get up in the last third of the night, praying as much as Allaah wished and then make the witr before the adhan of fajr. Following the adhan, he would pray the regular sunnah of fajr. Next, he would wake his family before going to perform salaat al-fajr at the masjid. He would then return home to read his daily remembrances in the courtyard as well as some of the Qur’aan until about sunrise. He would then sleep till about 8am. This was on the days that he was not teaching at the university. After waking again, he would eat some breakfast and then finish his work and readings in his study. He would also pray salaat ad-duhaa before going to the masjid for salaat adh-dhuhr. Upon his return, he would eat lunch with his family at about 1:30pm. Next, he would take phone calls until about 20 minutes before ‘asr. He would then rest for fifteen minutes or less before going to the masjid to pray ‘asr and meet the needs of people who went to the masjid knowing he would be there. He would return to his study after addressing the people’s needs to read before going again to the masjid for maghrib and his daily classes that would last until isha. Usually he would return home after that to eat a light dinner before going to his study to either give lectures outside of the Kingdom via telelink or hold meetings. This was almost his regular schedule throughout most the year, although it would change during some seasons such as Ramadan, Hajj, and the summer break.There were also some weekly commitments, and these would take place either at home or outside. Some of his weekly commitments included: Wednesday night meetings with the judges, meetings with the imams that were scheduled to give the khutbah of jumu’ah in the masajid, meetings with university staff and professors, and meetings with the people of hisbah (those that enjoin what is right and forbid what is wrong) until 11 or 12 pm then he would go to sleep.
Question 21: What was his schedule during Ramadan, especially after iftaar?
Answer: During Ramadan, the Shaykh had a different schedule. He would spend most of the time at the masjid reciting Qur’aan and meeting the needs of the people. Also, he would invite some of the students of knowledge and the poor to eat iftaar at our home. After salaat al-isha, he would return home for dinner and to give fatawa over the phone. In addition, many people would visit our house to either say salaam to the Shaykh or seek a fatwa.
Question 22: Where did the Shaykh like to spend his rest time?
Answer: In reality, the Shaykh did not know rest time; all of his time was busy. Even when he was sitting with us, the phone sometimes would ring, and he would spend a long time addressing the call. His rest time was in propagating the knowledge, meeting people’s needs, and fatawa.
Question 23: How many hours a day did the Shaykh sleep?
Answer: The connected time did not exceed 3 to 4 hours. In total, it did not exceed 6 hours daily.
Question 24: Who amongst the students of the Shaykh did he praise, mention often,and was pleased with their visits?
Answer: He looked the same upon all of his students. All of them were like his sons, and he did not praise any of them in particular, but he looked upon them equally when he would meet or welcome them to the house. Also, he would share in their special occasions, meetings, trips, or support them if they were in need of something.
Question 25: How did the Shaykh’s family deal with his asceticism and piety?
Answer: We used to see him as an example in all things, and we used to revere his asceticism and piety, which would comfort us since he did not like any unnatural mannerisms nor did he want that around him. He was a simple person who liked ease in all of his matters.
Question 26: Did he cry upon the death of Shaykh ‘Abd al-‘Aziz ibn Baaz?
Answer: He was greatly affected by the death of his Shaykh, from whom he took knowledge. Everyone around him felt the extent of the profound impact it had. May Allaah make us meet them all in the Paradise of bliss.
Question 27: Did he travel for other than seeking knowledge?
Answer: No, he did not travel except to seek knowledge. He used to travel to Makkah for ‘Umrah, where he would dedicate times for duroos (talks). In addition, he went to Riyadh and Ta’if to attend the meetings of the Grand Scholars Committee, where he would also schedule duroos and lectures.
Question 28: Can you tell us about the apparent generosity of the Shaykh with those in need?
Answer: We used to feel his care for the people in need, whether they were distant or close. For instance, he used to check on the affairs of his family and relatives that were in need. Also, he would do the same with his neighbors, helping them in all that they needed, comforting them concerning their worries, and sharing in their joyous occasions.
Question 29: What did you learn from the Shaykh? Did you learn matters of fatawa? Did you ever give fatawa?
Answer: I learned from the Shaykh everything that relates to the affairs of this life, whether from the social or legal aspects. Concerning giving fatawa, I would not even dare to do this. I only used to present the questions I received to him and then relate the answers and fatawa to those that had asked.
Question 30: Before the Shaykh’s death, what did he admonish his household and beloved ones with?
Answer: The Shaykh did not give a specific direction before his death, but throughout his life, he would direct everyone to that which benefited them in their life and in their deen (religion).
Question 31: We would like an admonition from you to the wives of the callers and students of knowledge.
Answer: They should preserve their husbands, openly and secretly. In addition, they should prepare for them the best situations and conditions to continue providing their duties of dawah and knowledge. Also, I incite them that they should not be bothered by the busy schedule of their husbands and their time spent traveling, seeking knowledge, reading, and doing dawah. By Allaah’s Will, they are sharing in the reward.
Question 32: Could you tell us about the way the Shaykh used to receive his guests?
Answer: He would receive his guests with simplicity and a real sense of welcoming. He ensured that they felt like guests, and no day passed, except that he brought a guest either for lunch, dinner or in between. We were pleased with his guests and would honor them.
Question 33: What about a rare and pleasing encounter he had with his children or neighbours?
Answer: The Shaykh acted with simplicity towards his children and neighbors and all those surrounding him. And one of those rare and nice occasions is that the Shaykh( ) used to record some short recitations and nasheeds for his children and sometimes in the presence of one of the neighbors’ kids. He then would re-play the cassette to them during some meeting with them at older ages. We even still keep some of these recording to this date.
Question 34: What is your advice to those that spread mischief in our Kingdom?
Answer: We ask Allaah to preserve our land and to continue to bestow upon us the favor of security and safety. The Shaykh would often repeat and mention that he does not know any nation on the face of the earth that applies the sharee’ah and holds to the correct creed like this one. Similarly, he used to incite us to deal with affairs using wisdom, good admonition, and leniency instead of resorting to violence.
Question 35: Is there anything that the Shaykh asked you to do that seemed strange and made you feel hesitant?
Answer: It may be unknown to most that I was illiterate and did not receive any kind of formal education. When I first married the Shaykh, I was fully busy in his service and in providing him the correct, comfortable environment to seek knowledge and teach. After we had our children, I was busy with them, and it took all my time to raise them, in addition to the time I used to spend to help and support the Shaykh in seeking knowledge. After the children grew up and my responsibilities began to ease slightly, I was surprised that the Shaykh began to incite me to join the schools for the elderly. Although hesitant at first, I decided to join. During this period, he followed my achievements and would not accept for any of my sons to sign my transcripts of record. He would say, “I am the one to sign for all that relates to your academic achievements.” This moment of learning is a period that can not be forgotten because of the great, innumerable benefits.
Question 36: What kinds of gifts would the Shaykh give you, his children, and people in general?
Answer: During his lifetime, he would not withhold anything from those that were close and those that were distant, to the best of his ability. The greatest gift he used to give us was his dawah and du’aa; I ask Allaah to accept his du’aa, hold them for him in his good record, and bestow upon us the ability to be righteous to him after his death.
Question 37: Did the Shaykh relate to you anything nice that occurred in the masjid?
Answer: He would always tell us those things that he thought were fit to mention.
Question 38: When did the Shaykh travel for dawah, and how would you deal with him concerning that?
Answer: I used to incite and encourage him as well as make things easy for him by providing him what he needed. In general, his trips were few, and I used to join him on most of them. Concerning travel outside of the Kingdom, he did not leave the country, except to seek treatment in America for ten days, and I joined him during that.
Question 39: Could you tell us about the Shaykh’s use of the internet when it was first introduced to the Kingdom?
Answer: He was one of the earliest to hasten to benefit from this service and tried to utilize it to desseminate, propagate, and serve the Islamic knowledge. There is nothing more evident of this than the establishment of his website, which contains all of his works. His site is currently supervised by the charitable organization that was setup after his death.
Question 40: When did the Shaykh buy the automatic, telephone answering machine?
Answer: From the things that are unknown to many is that the Shaykh was seen and had interest in modern electronic instruments. There were those that used to provide him with the newest technology, such that you would often find with him some electronics that had not yet been released to the open market; examples include: electronic watches, instruments that could determine the direction of the qiblah, audio recording devices, mobile phones, and automatic telephone answering machines among many other gadgets. He acquired the automatic answering machine as soon as it became available in the Kingdom. He used it a great deal, often programming it and recording the messages himself, to the extent that when he would travel, he would leave a detailed message on how to contact him while he was away. He was in that, a reference to all of us.
Question 41: Did the Shaykh buy newspapers, and how did he learn about local and national news?
Answer: We used to receive one of the newspapers at our home as a gift, and he would look at it if he had time. Sometimes he would ask us for scissors to clip out important articles or news so he could keep it. Also, he would hear the news on the radio, especially during breakfast around 7 or 8 in the morning when he would listen to either the Qur’aan broadcasting station from Riyadh or the BBC. In addition, he would listen sometimes at length to the analysis of the news if there were important developments.
Interview conducted by Sister Maha bint Husein ash-Shammar & published in “Al-Mutamayyizah” Magazine
Issue No. 45, Ramadhan, 1427. Confirmed & Presented in English by Dr. Saleh As-Saleh
Transcribed from the audio presentation by Br. Abu Abdullah Al-Amreeki Reviewed and finalized by Dr. Saleh As-Saleh January 7, 2007
Interview with Umm ‘Abdullaah, wife of Shaykh ibn Uthaymeen
All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection.
Question 1: Was there any change in the motivation of the Shaykh regarding ‘ilm(knowledge), dawah, and worship between his youth and his elder years?
Answer: I did not find any diminishing or weakness in his motivation in knowledge, dawah, and worship despite his advancing age. On the contrary, his busy schedule continued to increase with time, as was the case with his worship and call, to the extent that during his intense illness, he was not negligent with one moment; he would spend every second in the remembrance of Allah subhaanallaahu wa ta’aala, worshipping Him, teaching, or directing.
Question 2: What did you see that was amazing in the Shaykh’s life?
Answer: His life was an example to follow, especially his patience and motivation to seek the knowledge as well as teach and desseminate it. Also, his piety was something that those who were not close to him may not have known about.
Question 3: How did the Shaykh interact with his children in their private lives?
Answer: His dealings with his sons and daughters fell into two stages. First, in their childhood, he was keen on being close to them, taking care of them, raising some of the Islamic principles in them, and following their educational achievements. In addition, he made sure to direct, admonish, and incite them. For instance, he would sometimes take the children with him to the masjid to perform some of the fardh prayers. Also, he would encourage them to fast some of the days of Ramadan. Furthermore, he would incite them to memorize some of the short surahs of the Qur’aan and reward them on that. In the stage of youth and maturity, he was firm concerning their fulfilling of the religious obligations and disciplining in cases of negligence. He would couple that with direction and leniency. At certain times, he was not hesitant to do what was sufficient to change or correct their mistakes. In addition, he used to put full trust in them to do certain things so they could learn to depend upon themselves; he used to continuously encourage them on righteousness and check on them regarding that.
Question 4: Why did the Shaykh not use henna on his beard?
Answer: Maybe he did not have the time to do that. I think I heard him saying something to this effect.
Question 5: When did the Shaykh’s anger intensify, and how did he deal with your anger?
Answer: His anger used to intensify if the inviolable matters of Allaah were violated. Regarding my anger with the children, he would try to calm me down first, and then give the admonition to the one that was mistaken. In general, he was quiet and did not anger quickly; when he did, his anger would quickly dissipate, and this is from the favors of Allaah upon him, something which I wished for the like of his condition.
Question 6: How did he get up from his sleep? Did he depend on an alarm clock, or would he ask someone to wake him?
Answer: He used to depend upon Allaah, then the alarm clock and then us. Usually, he awoke before the alarm, and before I would go to wake him.
Question 7: Would the Shaykh ever go out with his family for a picnic?
Answer: Yes, the family used to have a weekly picnic on Fridays after salaat al-jumu’ah; we would go to an area in the wilderness close-by and bring our lunch. He utilized this time to share in some activities with the children, like foot-racing and solving puzzles. Also, he would bring a small rifle and compete with his children in aiming and shooting.
Question 8: How did the Shaykh fast during the year?
Answer: The Shaykh consistently fasted three days each month throughout his life. In addition, he would fast six days in Shawwal, the ten days of Dhul-Hijjah, and the day of ‘Aashooraa’.
Question 9: How did the Shaykh select the names of his children?
Answer: He used to choose names like ‘Abdullaah and ‘Abd ar-Rahman; he left the rest for consultation amongst us. We would pick a name and present it to him; he would either agree or ask us to select another. These are the names of two of his sons.
Question 10: What were some of the things that would please the Shaykh?
Answer: There is no doubt that the Shaykh’s happiness used to increase whenever he saw the strength of Islam and Muslims. Regarding happiness at home, it was manifested in meetings with his family and children. You would also see the signs of pleasure and happiness on him upon receiving his grandchildren. He used to open his cloak to allow them to enter underneath and then inquire about them a few times before reopening it; he would do this several times. Later, he would take them to his library where he kept a special kind of sweets they used to call “halawat abooye” (my father’s sweets). We were keen to ensure that they would not find it, except with him. In addition, despite his busy schedule, he made sure to visit his grandchildren at their homes or in the hospital if any of them were ill; this would have a great influence on them and their patents.
Question 11: How many children did the Shaykh have?
Answer: The Shaykh had five sons and three daughters.
Question 12: Who amongst his children was the closest to his heart?
Answer: The Shaykh used to deal justly with his children in all affairs, major and minor. If he found any kind of distinction between them, he would never declare it openly because this is not from justice. If he was keen to be just in matters lighter than this, then what should we expect here?
Question 13: Who amongst his children was most affected by his death?
Answer: All of them were, and the reality of the matter is that I used to feel that we were not alone in this as he was a father to Muslims around the world, who all felt a great shock by his death.
Question 14: Who is his youngest child?
Answer: The youngest is a daughter who is 21 years old.
Question 15: What were the steps the Shaykh took in seeking knowledge, and what was your role in that?
Answer: The Shaykh began teaching in the Grand Mosque in Unayzah following the death of his Shaykh, ‘Abd ar-Rahman ibn Naasir as-Saa’di even before I married him. At that time, he used to consider himself a student of knowledge. Concerning my assistance, it was manifested in not distracting him from seeking knowledge and propagating it. I used to serve and make available to him what would support his efforts. I would also follow the children and take care of them, except in matters that required his notification so that he could direct, admonish, and seek a solution.
Question 16: How did he reconcile between the daw’ah, which took most of his time, and his familial and social responsibilities?
Answer: He used to organize his time and gave this great attention. For instance, he would dedicate time for teaching, fatwa, daw’ah, worship, the family, the children, social responsibilities, and upholding the ties of kinship. If he, at certain times, was unable to directly share in some of these responsibilities, he was still keen to share even by phone.
Question 17: What was his policy regarding educating and directing his children?
Answer: His policy was education; however, he did not force his children to seek a specialty, but instead used to consult with them regarding this decision. The obvious proof is that his children graduated from different types of colleges, some shar’i, others military, and also educational.
Question 18: Taking into consideration the Shaykh’s work and commitments, this inevitably led to him being away from home and the family. What was your role regarding this matter, and how did you cover for his absence?
Answer: Even if he was away from home whether for teaching and propagating inside Unayzah or while traveling, he used to follow up with his children through phone calls and by checking on their affairs upon his return. My role is not even worth mentioning because we always felt his presence with us. In general, I used to make the children feel their father’s responsibilities were great and his works many. As such, I would incite them to be patient on that, and he used to compensate them on his return.
Question 19: Could you tell us about his worship at home?
Answer: He was keen to perform the as-sunan ar-rawatib (regular sunnah prayers), except in limited circumstances. He used to wake up in the latter part of the night as much as possible and then make the witr before fajr, in addition to the remembrances and istighfar that he did not discontinue.
Question 20: What was his daily program? For example, when did he sleep and wake, and when did he eat breakfast, lunch, and dinner?
Answer: The Shaykh used to get up in the last third of the night, praying as much as Allaah wished and then make the witr before the adhan of fajr. Following the adhan, he would pray the regular sunnah of fajr. Next, he would wake his family before going to perform salaat al-fajr at the masjid. He would then return home to read his daily remembrances in the courtyard as well as some of the Qur’aan until about sunrise. He would then sleep till about 8am. This was on the days that he was not teaching at the university. After waking again, he would eat some breakfast and then finish his work and readings in his study. He would also pray salaat ad-duhaa before going to the masjid for salaat adh-dhuhr. Upon his return, he would eat lunch with his family at about 1:30pm. Next, he would take phone calls until about 20 minutes before ‘asr. He would then rest for fifteen minutes or less before going to the masjid to pray ‘asr and meet the needs of people who went to the masjid knowing he would be there. He would return to his study after addressing the people’s needs to read before going again to the masjid for maghrib and his daily classes that would last until isha. Usually he would return home after that to eat a light dinner before going to his study to either give lectures outside of the Kingdom via telelink or hold meetings. This was almost his regular schedule throughout most the year, although it would change during some seasons such as Ramadan, Hajj, and the summer break.There were also some weekly commitments, and these would take place either at home or outside. Some of his weekly commitments included: Wednesday night meetings with the judges, meetings with the imams that were scheduled to give the khutbah of jumu’ah in the masajid, meetings with university staff and professors, and meetings with the people of hisbah (those that enjoin what is right and forbid what is wrong) until 11 or 12 pm then he would go to sleep.
Question 21: What was his schedule during Ramadan, especially after iftaar?
Answer: During Ramadan, the Shaykh had a different schedule. He would spend most of the time at the masjid reciting Qur’aan and meeting the needs of the people. Also, he would invite some of the students of knowledge and the poor to eat iftaar at our home. After salaat al-isha, he would return home for dinner and to give fatawa over the phone. In addition, many people would visit our house to either say salaam to the Shaykh or seek a fatwa.
Question 22: Where did the Shaykh like to spend his rest time?
Answer: In reality, the Shaykh did not know rest time; all of his time was busy. Even when he was sitting with us, the phone sometimes would ring, and he would spend a long time addressing the call. His rest time was in propagating the knowledge, meeting people’s needs, and fatawa.
Question 23: How many hours a day did the Shaykh sleep?
Answer: The connected time did not exceed 3 to 4 hours. In total, it did not exceed 6 hours daily.
Question 24: Who amongst the students of the Shaykh did he praise, mention often,and was pleased with their visits?
Answer: He looked the same upon all of his students. All of them were like his sons, and he did not praise any of them in particular, but he looked upon them equally when he would meet or welcome them to the house. Also, he would share in their special occasions, meetings, trips, or support them if they were in need of something.
Question 25: How did the Shaykh’s family deal with his asceticism and piety?
Answer: We used to see him as an example in all things, and we used to revere his asceticism and piety, which would comfort us since he did not like any unnatural mannerisms nor did he want that around him. He was a simple person who liked ease in all of his matters.
Question 26: Did he cry upon the death of Shaykh ‘Abd al-‘Aziz ibn Baaz?
Answer: He was greatly affected by the death of his Shaykh, from whom he took knowledge. Everyone around him felt the extent of the profound impact it had. May Allaah make us meet them all in the Paradise of bliss.
Question 27: Did he travel for other than seeking knowledge?
Answer: No, he did not travel except to seek knowledge. He used to travel to Makkah for ‘Umrah, where he would dedicate times for duroos (talks). In addition, he went to Riyadh and Ta’if to attend the meetings of the Grand Scholars Committee, where he would also schedule duroos and lectures.
Question 28: Can you tell us about the apparent generosity of the Shaykh with those in need?
Answer: We used to feel his care for the people in need, whether they were distant or close. For instance, he used to check on the affairs of his family and relatives that were in need. Also, he would do the same with his neighbors, helping them in all that they needed, comforting them concerning their worries, and sharing in their joyous occasions.
Question 29: What did you learn from the Shaykh? Did you learn matters of fatawa? Did you ever give fatawa?
Answer: I learned from the Shaykh everything that relates to the affairs of this life, whether from the social or legal aspects. Concerning giving fatawa, I would not even dare to do this. I only used to present the questions I received to him and then relate the answers and fatawa to those that had asked.
Question 30: Before the Shaykh’s death, what did he admonish his household and beloved ones with?
Answer: The Shaykh did not give a specific direction before his death, but throughout his life, he would direct everyone to that which benefited them in their life and in their deen (religion).
Question 31: We would like an admonition from you to the wives of the callers and students of knowledge.
Answer: They should preserve their husbands, openly and secretly. In addition, they should prepare for them the best situations and conditions to continue providing their duties of dawah and knowledge. Also, I incite them that they should not be bothered by the busy schedule of their husbands and their time spent traveling, seeking knowledge, reading, and doing dawah. By Allaah’s Will, they are sharing in the reward.
Question 32: Could you tell us about the way the Shaykh used to receive his guests?
Answer: He would receive his guests with simplicity and a real sense of welcoming. He ensured that they felt like guests, and no day passed, except that he brought a guest either for lunch, dinner or in between. We were pleased with his guests and would honor them.
Question 33: What about a rare and pleasing encounter he had with his children or neighbours?
Answer: The Shaykh acted with simplicity towards his children and neighbors and all those surrounding him. And one of those rare and nice occasions is that the Shaykh( ) used to record some short recitations and nasheeds for his children and sometimes in the presence of one of the neighbors’ kids. He then would re-play the cassette to them during some meeting with them at older ages. We even still keep some of these recording to this date.
Question 34: What is your advice to those that spread mischief in our Kingdom?
Answer: We ask Allaah to preserve our land and to continue to bestow upon us the favor of security and safety. The Shaykh would often repeat and mention that he does not know any nation on the face of the earth that applies the sharee’ah and holds to the correct creed like this one. Similarly, he used to incite us to deal with affairs using wisdom, good admonition, and leniency instead of resorting to violence.
Question 35: Is there anything that the Shaykh asked you to do that seemed strange and made you feel hesitant?
Answer: It may be unknown to most that I was illiterate and did not receive any kind of formal education. When I first married the Shaykh, I was fully busy in his service and in providing him the correct, comfortable environment to seek knowledge and teach. After we had our children, I was busy with them, and it took all my time to raise them, in addition to the time I used to spend to help and support the Shaykh in seeking knowledge. After the children grew up and my responsibilities began to ease slightly, I was surprised that the Shaykh began to incite me to join the schools for the elderly. Although hesitant at first, I decided to join. During this period, he followed my achievements and would not accept for any of my sons to sign my transcripts of record. He would say, “I am the one to sign for all that relates to your academic achievements.” This moment of learning is a period that can not be forgotten because of the great, innumerable benefits.
Question 36: What kinds of gifts would the Shaykh give you, his children, and people in general?
Answer: During his lifetime, he would not withhold anything from those that were close and those that were distant, to the best of his ability. The greatest gift he used to give us was his dawah and du’aa; I ask Allaah to accept his du’aa, hold them for him in his good record, and bestow upon us the ability to be righteous to him after his death.
Question 37: Did the Shaykh relate to you anything nice that occurred in the masjid?
Answer: He would always tell us those things that he thought were fit to mention.
Question 38: When did the Shaykh travel for dawah, and how would you deal with him concerning that?
Answer: I used to incite and encourage him as well as make things easy for him by providing him what he needed. In general, his trips were few, and I used to join him on most of them. Concerning travel outside of the Kingdom, he did not leave the country, except to seek treatment in America for ten days, and I joined him during that.
Question 39: Could you tell us about the Shaykh’s use of the internet when it was first introduced to the Kingdom?
Answer: He was one of the earliest to hasten to benefit from this service and tried to utilize it to desseminate, propagate, and serve the Islamic knowledge. There is nothing more evident of this than the establishment of his website, which contains all of his works. His site is currently supervised by the charitable organization that was setup after his death.
Question 40: When did the Shaykh buy the automatic, telephone answering machine?
Answer: From the things that are unknown to many is that the Shaykh was seen and had interest in modern electronic instruments. There were those that used to provide him with the newest technology, such that you would often find with him some electronics that had not yet been released to the open market; examples include: electronic watches, instruments that could determine the direction of the qiblah, audio recording devices, mobile phones, and automatic telephone answering machines among many other gadgets. He acquired the automatic answering machine as soon as it became available in the Kingdom. He used it a great deal, often programming it and recording the messages himself, to the extent that when he would travel, he would leave a detailed message on how to contact him while he was away. He was in that, a reference to all of us.
Question 41: Did the Shaykh buy newspapers, and how did he learn about local and national news?
Answer: We used to receive one of the newspapers at our home as a gift, and he would look at it if he had time. Sometimes he would ask us for scissors to clip out important articles or news so he could keep it. Also, he would hear the news on the radio, especially during breakfast around 7 or 8 in the morning when he would listen to either the Qur’aan broadcasting station from Riyadh or the BBC. In addition, he would listen sometimes at length to the analysis of the news if there were important developments.
Interview conducted by Sister Maha bint Husein ash-Shammar & published in “Al-Mutamayyizah” Magazine
Issue No. 45, Ramadhan, 1427. Confirmed & Presented in English by Dr. Saleh As-Saleh
Transcribed from the audio presentation by Br. Abu Abdullah Al-Amreeki Reviewed and finalized by Dr. Saleh As-Saleh January 7, 2007
Tuesday, January 11, 2011
Abandoning Friday prayer for work
السؤال: بعض المصالح الخاصّة توجب على عمالها البقاء يوم الجمعة للمداومة في مؤسّستها فهل يصلّون ظهرا أم جمعة؟ وإن كان الأول فهل يجب أن يصلّوها جماعة؟
الجواب: الحمد لله ربّ العالمين والصلاة والسلام على من أرسله الله رحمة للعالمين، وعلى آله وصحبه وإخوانه إلى يوم الدين، أمّا بعد:
فاعلم أنّ صلاة الجمعة فرض عين على المسلم الحرّ العاقل البالغ المقيم القادر على السعي إليها الخالي من الأعذار المبيحة للتخلف عنها باتّفاق، لقوله تعالى: }يَاأَيُّهَا الّذِينَ آمَنُوا إِذَا نُوْدِيَ لِلصَّلاَةِ مِن يَومِ الجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللهِ وَذَرُوا البَيْعَ، ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ﴾[الجمعة 9] ولقوله صلى الله عليه وسلم:"لينتهينَّ أقوامٌ عن وَدْعِهم الجمعات، أو ليختمنَّ الله على قلوبهم ثمّ ليكونُنَّ من الغافلين"(١) ولقوله صلى الله عليه وسلم:"من ترك ثلاث جُمَعٍ تهاونا بها طبع الله على قلبه"(٢) هذا، والجمعة تصلح تأديتها في جميع الأماكن سواء في مصر أو قرية أو مسجد أو أبنية بلد، أو الفضاء التابع لها، فالجمعة من جنس الصلوات إجماعا، فهي لا تختص بحكم غيرها إلاّ ما استثناه الدليل، لقوله صلى الله عليه وسلم: "وجعلت لي الأرض مسجدا وطهورا"(٣)، وقد كتب عمر بن الخطاب رضي الله عنه إلى أهل البحرين :"أن جمعوا حيثما كنتم"(٤) وهو شامل لكلّ الأماكن حتى أهل المياه على نحو ما صحّ الأثر عن صحابة رسول الله صلى الله عليه وسلم.
فإن تعذّر إقامتها لسبب أو لآخر، فقد تقدّم أنّ من شرط وجوب الجمعة أن يكون الساعي لها خاليا من الأعذار المبيحة للتخلّف عنها، وفي الجملة كلّ من تلحقه مفسدة أو مضرة عند السعي إليها فهو معدود من أهل الأعذار عملا بقوله صلى الله عليه وسلم:"من سمع النداء ولم يجبه، فلا صلاة له إلا من عذر"(٥) والعذر المتمثل في المشقة والحاجة والضرورة الذي هو سبب الرخصة أمر إضافيّ نسبيّ لا أَصْلِي يرجع تقديره إلى اجتهاده الشخصي ووسعه وطاقته الخاصّة وهو موكول إلى دينه وإيمانه وورعه وتقواه في اعتباره، فكلّ مكلّف فقيه نفسه في الأخذ بالرخصة ما لم يجد فيها حدًّا شرعيا فيقف عنده.
وتتميماً للفائدة فإنّ الحديث السابق يفيد –أيضا- أنَّ من شرط وجوب الجمعة والجماعة سماع النداء، وهو شامل بالضرورة المتواجد خارج البلد فضلا عمن بداخله، والاعتبار في سماع النداء أن يكون المؤذن صيتاً، والأصوات هادئة والرياح ساكنة، والعوارض منتفية.
هذا، وممّا تقرر فقهاً، أنَّ من لا تجب عليه الجمعة ولم يحضرها يصلّيها ظهرا.
والعلم عند الله تعالى، وآخر دعوانا أن الحمد لله ربّ العالمين، وصلى الله على محمد وعلى آله وصحبه وإخوانه إلى يوم الدين.
١- أخرجه مسلم كتاب الجمعة: باب التغليظ في ترك الجمعة، والدارمي كتاب الصلاة: باب في من يترك الجمعة من غير عذر، والبغوي في شرح السنة كتاب الجمعة: باب وعيد من ترك الجمعة بغير عذر، من حديث أبي هريرة رضي الله عنه.
٢- أخرجه أبوداود كتاب الصلاة :باب تفريع أبواب الجمعة: باب التشديد في ترك الجمعة، والترمذي كتاب الجمعة: باب ما جاء في ترك الجمعة من غير عذر، وابن ماجة كتاب إقامة الصلاة و السنة فيها، باب فيمن ترك الجمعة من غير عذر، وأحمد (3/424-425)، وابن حبان كتاب الصلاة: باب صلاة الجمعة رقم (2775) من حديث أبي الجعد الضمري رضي الله عنه، والحديث صححه الشيخ الألباني في صحيح الترغيب والترهيب (727).
٣- أخرجه البخاري كتاب الصلاة: باب جعلت لي الأرض مسجدا وطهورا، ومسلم كتاب المساجد ومواضع الصلاة عن جابر رضي الله عنه.
٤- أخرجه ابن أبي شيبة : باب من كان يرى الجمعة في القرى وغيرها، قال الألباني في الضعيفة (2/318): إسناده صحيح على شرط الشيخين
٥- أخرجه ابن ماجة كتاب المساجد والجماعة: باب التغليظ في التخلف عن الجماعة، وابن حبان كتب الصلاة: باب فرض الجماعة والأعذار التي تبيح تركها، والحاكم كتاب الصلاة(1/363)، وانظر الإرواء (2/337)، تمام المنة (367)، صحيح الترغيب والترهيب (1/301) رقم (436).
The question:
Some private services impose upon their workers to remain in their institutions continuously on Fridays. Should they perform Ad-Dhuhr (noon prayer) or Friday prayer? If they should perform it as Ad-Dhuhr, will it be obligatory upon them to offer it in congregation?
The answer:
All praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon whom Allah sent as a mercy to the Worlds, upon his Family, his Companions and his Brothers till the Day of Resurrection.
Know that Friday prayer is an individual duty on every free, sane, adult and resident Muslim man, who is able to go to perform it and having no excuses that allow him to leave it behind, according to the scholarly consensus. The proof is Allah's تعالى statement:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِي لِلصَّلاَةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللهِ وَذَرُوا الْبَيْعَ ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ﴾ [الجمعة : 9].
Translation of the meaning of the verse:
﴾O you who believe (Muslims)! When the call is proclaimed for the Salât (prayer) in Friday (Jumu ̀ah prayer) come to the remembrance of Allah [Jumu ̀ah religious talk (khutba) and Salât (prayer)] and leave off business (and every other thing). That is better for you if you did but know!﴿ [Al-Jumu`a (Friday): 9].
Another evidence is the Prophet's statement: "Let those people (who do not attend the Friday congregational prayers) stop from leaving the Friday (congregational prayers), otherwise, Allah would set a seal upon their hearts, and they would become from amongst the negligents"[1]. In another statement, he said: "Whoever leaves three Friday prayers through negligence, Allah will seal his heart"[2].
Moreover, the performance of the Friday prayer is valid in all places, either in a city, a village, a mosque, in the buildings of a city or an open space that is subsidiary to them. Friday prayer is from the nature of the prayers according to scholarly consensus. It is not distinguished by a different ruling except with evidence, according to the Prophet's statement: "Earth has been made for me a place of prayer and a purifier"[3]. Umar Ibn Al-Khattâb had already written to the people of the Bahrain: "Perform the Friday prayer wherever you are"[4]. This includes all the places even people of the deserts (Bedouins) according to the sound traditions of the Companions of the Messenger . If it is impossible to perform it for a reason or another, it has already been mentioned previously that among the conditions that make Friday prayer obligatory is that the person who goes to attend it should not have an excuse for leaving it . On the whole, whoever on whom may befall mischievous or harmful things when going for it, is considered to be among those having excuses, based on the statement of the Prophet : « Whoever hears the Adhân (call to the prayer), then does not respond to it (but pray at home), then he has no salat (acceptable) unless he has an excuse (a valid one) »[5]. The excuse, which consists of hardship, need and necessity which is a reason for the permit, is a relative matter and not absolute; its estimation is left to one's personal effort and ability; and he is entrusted to his religion, faith, piety and fear of Allah in his consideration. Therefore, every Mukallaf (a person meeting the conditions to be held legally accountable for his actions) Muslim comprehends himself in accepting the permit as long as he does not find a lawful limit therein. Then he must stop at it.
Fore more benefit, it is to mention that the previous hadith also means that among the conditions of the obligation of the Friday prayer and congregational prayer is hearing the call to prayer which includes forcibly those who are outside of an agglomeration and, by a greater reason, those who are inside it. What should be considered in hearing the call to prayer is that the muezzin should have a resonant voice; the voices should be quiet, winds calm and no other impediments.
This been said, it is stated in jurisprudence that whomever Friday prayer is not compulsory upon and does not attend it, perform it Dhuhr.
The perfect knowledge belongs to Allah. Our last prayer is all praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon our Prophet , his Family, his Companions and Brothers till the Day of Resurrection.
[1] Reported by Muslim, chapter of "Friday", concerning the grievous punishment for neglecting the Friday prayer, Ad-Dârimi, chapter of "Prayer", concerning whoever abandons the Friday prayer without excuse, Al-Baghawi in "Sharh As-Sunna", chapter of "Friday", concerning the threat incurred by those who abandon the Friday prayer, from the hadith of Abu Hurayra .
[2] Reported by Abu Dâwûd, chapter of "Prayer", concerning the branching of the Friday prayer chapters, concerning the grievous punishment for neglecting the Friday prayer, At-Tirmidhi, chapter of "Friday", concerning what was said about abandoning Friday prayer without an excuse, Ibn Mâjah, chapter of "Performing prayer and the Sunna in it", concerning whoever abandons the Friday prayer without an excuse, Ahmad (3/424-425), Ibn Hibân, chapter of "Prayer", concerning the Friday payer (hadith 2275) from the hadith of Abu Al-Ja ̀d Ad-Dhamri . This hadith is judged authentic by Al-Albâni in "Sahîh At-Targhîb Wat-Tarhîb" (hadith 727).
[3] Reported by Al-Bukhâri, chapter of "Prayer", concerning the fact that earth has been made for the Prophet a place of prayer and a purifier, Muslim, chapter of "Mosques and places of prayer" on the authority of Jâbir .
[4] Reported by Ibn Abi Shaybah, concerning those who believe that the Friday prayer could be held in villages and in other places. Al-Albâni said in "Ad-Da ̀îfah” (2/318) "The chain of narrators is authentic according to the conditions of Al-Bukhâri and Muslim".
[5] Reported by Ibn Mâjah, chapter of "The mosques and the congregation", concerning the warning as regards leaving behind the congregation", Ibn Hibbân, chapter of "Prayer", concerning the duty of congregation and the excuses that permit to abandon it, and Al-Hâkim, chapter of "Prayer" (1/363). See "Al-Irwâ' " (2/337), "Tamâm Al – Minnah" (hadith 367) and "Sahîh At-Targhîb Wat-Tarhîb" (1/301) (hadith 436).
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الجواب: الحمد لله ربّ العالمين والصلاة والسلام على من أرسله الله رحمة للعالمين، وعلى آله وصحبه وإخوانه إلى يوم الدين، أمّا بعد:
فاعلم أنّ صلاة الجمعة فرض عين على المسلم الحرّ العاقل البالغ المقيم القادر على السعي إليها الخالي من الأعذار المبيحة للتخلف عنها باتّفاق، لقوله تعالى: }يَاأَيُّهَا الّذِينَ آمَنُوا إِذَا نُوْدِيَ لِلصَّلاَةِ مِن يَومِ الجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللهِ وَذَرُوا البَيْعَ، ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ﴾[الجمعة 9] ولقوله صلى الله عليه وسلم:"لينتهينَّ أقوامٌ عن وَدْعِهم الجمعات، أو ليختمنَّ الله على قلوبهم ثمّ ليكونُنَّ من الغافلين"(١) ولقوله صلى الله عليه وسلم:"من ترك ثلاث جُمَعٍ تهاونا بها طبع الله على قلبه"(٢) هذا، والجمعة تصلح تأديتها في جميع الأماكن سواء في مصر أو قرية أو مسجد أو أبنية بلد، أو الفضاء التابع لها، فالجمعة من جنس الصلوات إجماعا، فهي لا تختص بحكم غيرها إلاّ ما استثناه الدليل، لقوله صلى الله عليه وسلم: "وجعلت لي الأرض مسجدا وطهورا"(٣)، وقد كتب عمر بن الخطاب رضي الله عنه إلى أهل البحرين :"أن جمعوا حيثما كنتم"(٤) وهو شامل لكلّ الأماكن حتى أهل المياه على نحو ما صحّ الأثر عن صحابة رسول الله صلى الله عليه وسلم.
فإن تعذّر إقامتها لسبب أو لآخر، فقد تقدّم أنّ من شرط وجوب الجمعة أن يكون الساعي لها خاليا من الأعذار المبيحة للتخلّف عنها، وفي الجملة كلّ من تلحقه مفسدة أو مضرة عند السعي إليها فهو معدود من أهل الأعذار عملا بقوله صلى الله عليه وسلم:"من سمع النداء ولم يجبه، فلا صلاة له إلا من عذر"(٥) والعذر المتمثل في المشقة والحاجة والضرورة الذي هو سبب الرخصة أمر إضافيّ نسبيّ لا أَصْلِي يرجع تقديره إلى اجتهاده الشخصي ووسعه وطاقته الخاصّة وهو موكول إلى دينه وإيمانه وورعه وتقواه في اعتباره، فكلّ مكلّف فقيه نفسه في الأخذ بالرخصة ما لم يجد فيها حدًّا شرعيا فيقف عنده.
وتتميماً للفائدة فإنّ الحديث السابق يفيد –أيضا- أنَّ من شرط وجوب الجمعة والجماعة سماع النداء، وهو شامل بالضرورة المتواجد خارج البلد فضلا عمن بداخله، والاعتبار في سماع النداء أن يكون المؤذن صيتاً، والأصوات هادئة والرياح ساكنة، والعوارض منتفية.
هذا، وممّا تقرر فقهاً، أنَّ من لا تجب عليه الجمعة ولم يحضرها يصلّيها ظهرا.
والعلم عند الله تعالى، وآخر دعوانا أن الحمد لله ربّ العالمين، وصلى الله على محمد وعلى آله وصحبه وإخوانه إلى يوم الدين.
١- أخرجه مسلم كتاب الجمعة: باب التغليظ في ترك الجمعة، والدارمي كتاب الصلاة: باب في من يترك الجمعة من غير عذر، والبغوي في شرح السنة كتاب الجمعة: باب وعيد من ترك الجمعة بغير عذر، من حديث أبي هريرة رضي الله عنه.
٢- أخرجه أبوداود كتاب الصلاة :باب تفريع أبواب الجمعة: باب التشديد في ترك الجمعة، والترمذي كتاب الجمعة: باب ما جاء في ترك الجمعة من غير عذر، وابن ماجة كتاب إقامة الصلاة و السنة فيها، باب فيمن ترك الجمعة من غير عذر، وأحمد (3/424-425)، وابن حبان كتاب الصلاة: باب صلاة الجمعة رقم (2775) من حديث أبي الجعد الضمري رضي الله عنه، والحديث صححه الشيخ الألباني في صحيح الترغيب والترهيب (727).
٣- أخرجه البخاري كتاب الصلاة: باب جعلت لي الأرض مسجدا وطهورا، ومسلم كتاب المساجد ومواضع الصلاة عن جابر رضي الله عنه.
٤- أخرجه ابن أبي شيبة : باب من كان يرى الجمعة في القرى وغيرها، قال الألباني في الضعيفة (2/318): إسناده صحيح على شرط الشيخين
٥- أخرجه ابن ماجة كتاب المساجد والجماعة: باب التغليظ في التخلف عن الجماعة، وابن حبان كتب الصلاة: باب فرض الجماعة والأعذار التي تبيح تركها، والحاكم كتاب الصلاة(1/363)، وانظر الإرواء (2/337)، تمام المنة (367)، صحيح الترغيب والترهيب (1/301) رقم (436).
The question:
Some private services impose upon their workers to remain in their institutions continuously on Fridays. Should they perform Ad-Dhuhr (noon prayer) or Friday prayer? If they should perform it as Ad-Dhuhr, will it be obligatory upon them to offer it in congregation?
The answer:
All praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon whom Allah sent as a mercy to the Worlds, upon his Family, his Companions and his Brothers till the Day of Resurrection.
Know that Friday prayer is an individual duty on every free, sane, adult and resident Muslim man, who is able to go to perform it and having no excuses that allow him to leave it behind, according to the scholarly consensus. The proof is Allah's تعالى statement:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِي لِلصَّلاَةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللهِ وَذَرُوا الْبَيْعَ ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ﴾ [الجمعة : 9].
Translation of the meaning of the verse:
﴾O you who believe (Muslims)! When the call is proclaimed for the Salât (prayer) in Friday (Jumu ̀ah prayer) come to the remembrance of Allah [Jumu ̀ah religious talk (khutba) and Salât (prayer)] and leave off business (and every other thing). That is better for you if you did but know!﴿ [Al-Jumu`a (Friday): 9].
Another evidence is the Prophet's statement: "Let those people (who do not attend the Friday congregational prayers) stop from leaving the Friday (congregational prayers), otherwise, Allah would set a seal upon their hearts, and they would become from amongst the negligents"[1]. In another statement, he said: "Whoever leaves three Friday prayers through negligence, Allah will seal his heart"[2].
Moreover, the performance of the Friday prayer is valid in all places, either in a city, a village, a mosque, in the buildings of a city or an open space that is subsidiary to them. Friday prayer is from the nature of the prayers according to scholarly consensus. It is not distinguished by a different ruling except with evidence, according to the Prophet's statement: "Earth has been made for me a place of prayer and a purifier"[3]. Umar Ibn Al-Khattâb had already written to the people of the Bahrain: "Perform the Friday prayer wherever you are"[4]. This includes all the places even people of the deserts (Bedouins) according to the sound traditions of the Companions of the Messenger . If it is impossible to perform it for a reason or another, it has already been mentioned previously that among the conditions that make Friday prayer obligatory is that the person who goes to attend it should not have an excuse for leaving it . On the whole, whoever on whom may befall mischievous or harmful things when going for it, is considered to be among those having excuses, based on the statement of the Prophet : « Whoever hears the Adhân (call to the prayer), then does not respond to it (but pray at home), then he has no salat (acceptable) unless he has an excuse (a valid one) »[5]. The excuse, which consists of hardship, need and necessity which is a reason for the permit, is a relative matter and not absolute; its estimation is left to one's personal effort and ability; and he is entrusted to his religion, faith, piety and fear of Allah in his consideration. Therefore, every Mukallaf (a person meeting the conditions to be held legally accountable for his actions) Muslim comprehends himself in accepting the permit as long as he does not find a lawful limit therein. Then he must stop at it.
Fore more benefit, it is to mention that the previous hadith also means that among the conditions of the obligation of the Friday prayer and congregational prayer is hearing the call to prayer which includes forcibly those who are outside of an agglomeration and, by a greater reason, those who are inside it. What should be considered in hearing the call to prayer is that the muezzin should have a resonant voice; the voices should be quiet, winds calm and no other impediments.
This been said, it is stated in jurisprudence that whomever Friday prayer is not compulsory upon and does not attend it, perform it Dhuhr.
The perfect knowledge belongs to Allah. Our last prayer is all praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon our Prophet , his Family, his Companions and Brothers till the Day of Resurrection.
[1] Reported by Muslim, chapter of "Friday", concerning the grievous punishment for neglecting the Friday prayer, Ad-Dârimi, chapter of "Prayer", concerning whoever abandons the Friday prayer without excuse, Al-Baghawi in "Sharh As-Sunna", chapter of "Friday", concerning the threat incurred by those who abandon the Friday prayer, from the hadith of Abu Hurayra .
[2] Reported by Abu Dâwûd, chapter of "Prayer", concerning the branching of the Friday prayer chapters, concerning the grievous punishment for neglecting the Friday prayer, At-Tirmidhi, chapter of "Friday", concerning what was said about abandoning Friday prayer without an excuse, Ibn Mâjah, chapter of "Performing prayer and the Sunna in it", concerning whoever abandons the Friday prayer without an excuse, Ahmad (3/424-425), Ibn Hibân, chapter of "Prayer", concerning the Friday payer (hadith 2275) from the hadith of Abu Al-Ja ̀d Ad-Dhamri . This hadith is judged authentic by Al-Albâni in "Sahîh At-Targhîb Wat-Tarhîb" (hadith 727).
[3] Reported by Al-Bukhâri, chapter of "Prayer", concerning the fact that earth has been made for the Prophet a place of prayer and a purifier, Muslim, chapter of "Mosques and places of prayer" on the authority of Jâbir .
[4] Reported by Ibn Abi Shaybah, concerning those who believe that the Friday prayer could be held in villages and in other places. Al-Albâni said in "Ad-Da ̀îfah” (2/318) "The chain of narrators is authentic according to the conditions of Al-Bukhâri and Muslim".
[5] Reported by Ibn Mâjah, chapter of "The mosques and the congregation", concerning the warning as regards leaving behind the congregation", Ibn Hibbân, chapter of "Prayer", concerning the duty of congregation and the excuses that permit to abandon it, and Al-Hâkim, chapter of "Prayer" (1/363). See "Al-Irwâ' " (2/337), "Tamâm Al – Minnah" (hadith 367) and "Sahîh At-Targhîb Wat-Tarhîb" (1/301) (hadith 436).
http://www.ferkous.net/rep/Bd16.php
The Concensus Regarding the Obligation of Having Belief in Paradise, Hellfire, the Resurrection, the Scales (al-Meezaan), the Accounting and the Brid
Al-Laalikaa'ee (d. 418H): The Concensus Regarding the Obligation of Having Belief in Paradise, Hellfire, the Resurrection, the Scales (al-Meezaan), the Accounting and the Bridge over Hellfire (as-Siraat)
Tuesday, December 08 2009 - by Abu.Khadeejah.SP Read more articles at Aqidah.Com
Imaam al-Laalikaa'ee (d. 418H) stated in Sharh Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah minal-Kitaab was-Sunnah wa Ijmaa'is-Sahaabah wat-Taabi'een min Ba'dihim, (vol. 6, page 1230, no. 2180, Daar Tayyibah (Riyadh), 6th edition):
Chapter: The Concensus (Ijmaa') Regarding the Obligation of having Imaan in: Paradise, Hellfire, the Resurrection after Death, the Scales (al-Meezaan), the Accounting (al-Hisaab) and the Bridge over the Hellfire (as-Siraat) on the Day of Resurrection
[The Chain of Narration:]
No. 2180: 'Alee ibn Muhammad ibn Abdullaah narrated to us that Ismaa'eel ibn Muhammad narrated to us and said: Yoonus ibn Muhammad narrated to us and said: Mu'tamar ibn Sulaimaan narrated to us that: may father narrated to us from Yahyah ibn Ya'mar from Ibn 'Umar who said: I heard 'Umar ibn al-Khattaab saying:
We were sitting with Allaah's Messenger (salallaahu 'alaihi wassallam) amongst the people when a man entered; there was not upon him any signs of journeying and he was not from the people of this land; he walked until he knelt down in front of the Messenger of Allaah (salallaahu 'alaihi wassallam) just as one of us would sit for the prayer. He then placed his hands upon the knees of the Messenger of Allaah (salallaahu 'alaihi wassallam), and said:
"O Muhammad. What is Islaam?"
He replied: "Islaam is that you testify that there is no god worthy of worship except Allaah and that Muhammad is the Messenger of Allaah; that you establish the Prayer; that you pay the Zakaat; that you perform Hajj and 'Umrah; that you make ghusl (i.e. take a ritual bath) after sexual relations; that you perfect wudhoo (ablution); that you fast the month of Ramadhaan."
He (the man) said: "If I do this, then I am a Muslim?"
He replied: "Yes."
He (the man) said: "You have spoken the truth, O Muhammad."
He then asked: "What is Imaan?"
He replied: "Imaan is that you believe in Allaah, in his Angels, in his Books and in his Messengers; that you believe in Paradise, Hell, the Scales (al-Meezaan); that you believe in the Resurrection after death; that you believe in al-qadar (the Pre-Decree), it's good and it's evil."
He (the man) said: "If I do this, then I am considered a believer (mu'min)?"
He replied: "Yes."
He (the man) said: "You have spoken the truth."
As for this narration: Imaam Muslim alluded to it from this route and the hadeeth (see ح-8) has been reported by Muslim through a number of [other] routes: (ح8-10) and other than it with various wordings.
Tuesday, December 08 2009 - by Abu.Khadeejah.SP Read more articles at Aqidah.Com
Imaam al-Laalikaa'ee (d. 418H) stated in Sharh Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah minal-Kitaab was-Sunnah wa Ijmaa'is-Sahaabah wat-Taabi'een min Ba'dihim, (vol. 6, page 1230, no. 2180, Daar Tayyibah (Riyadh), 6th edition):
Chapter: The Concensus (Ijmaa') Regarding the Obligation of having Imaan in: Paradise, Hellfire, the Resurrection after Death, the Scales (al-Meezaan), the Accounting (al-Hisaab) and the Bridge over the Hellfire (as-Siraat) on the Day of Resurrection
[The Chain of Narration:]
No. 2180: 'Alee ibn Muhammad ibn Abdullaah narrated to us that Ismaa'eel ibn Muhammad narrated to us and said: Yoonus ibn Muhammad narrated to us and said: Mu'tamar ibn Sulaimaan narrated to us that: may father narrated to us from Yahyah ibn Ya'mar from Ibn 'Umar who said: I heard 'Umar ibn al-Khattaab saying:
We were sitting with Allaah's Messenger (salallaahu 'alaihi wassallam) amongst the people when a man entered; there was not upon him any signs of journeying and he was not from the people of this land; he walked until he knelt down in front of the Messenger of Allaah (salallaahu 'alaihi wassallam) just as one of us would sit for the prayer. He then placed his hands upon the knees of the Messenger of Allaah (salallaahu 'alaihi wassallam), and said:
"O Muhammad. What is Islaam?"
He replied: "Islaam is that you testify that there is no god worthy of worship except Allaah and that Muhammad is the Messenger of Allaah; that you establish the Prayer; that you pay the Zakaat; that you perform Hajj and 'Umrah; that you make ghusl (i.e. take a ritual bath) after sexual relations; that you perfect wudhoo (ablution); that you fast the month of Ramadhaan."
He (the man) said: "If I do this, then I am a Muslim?"
He replied: "Yes."
He (the man) said: "You have spoken the truth, O Muhammad."
He then asked: "What is Imaan?"
He replied: "Imaan is that you believe in Allaah, in his Angels, in his Books and in his Messengers; that you believe in Paradise, Hell, the Scales (al-Meezaan); that you believe in the Resurrection after death; that you believe in al-qadar (the Pre-Decree), it's good and it's evil."
He (the man) said: "If I do this, then I am considered a believer (mu'min)?"
He replied: "Yes."
He (the man) said: "You have spoken the truth."
As for this narration: Imaam Muslim alluded to it from this route and the hadeeth (see ح-8) has been reported by Muslim through a number of [other] routes: (ح8-10) and other than it with various wordings.
Friday, January 7, 2011
Du'a (Invocation) Is Worship and is Of Two Types: Du'a of Need and Du'a of Worship
Du'a (Invocation) Is Worship and is Of Two Types: Du'a of Need and Du'a of Worship
Thursday, April 15 2010 - by TawhidFirst.Com Read more articles at TawhidFirst.Com
Worship ( العبادة) is defined as:
A comprehensive term that incorporates everything that Allaah loves and is pleased with from the statements and actions, both inward and outward.
And thus, worship is of many different types, and they are mentioned in the Qur'an. And when something is declared to be worship, then it is not permissible for it to be directed to other than Allaah, and such worship occurs either in the heart, upon the tongue or through the limbs, all the forms and types of worship fall into any of these three categories.
The greatest of the types of worship is du'a ( الدعاء), "invocation, supplication", and invocation is such that it is accompanied by other forms and types of worship, especially those of the heart, such as love, hope, aspiration, reliance and the likes. And thus, the issue of invocation (du'a) is one that has been dealt with extensively in the Qur'an, in refutation of those who worship others besides Allaah, by making their hearts attached to others besides Him and invoking them (with the presence of such devotion of the heart that is befitting only for Allaah).
Du'a (invocation) is worship
From its proofs are the saying of Allaah:
فَادْعُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ
So, call you (O Muhammad and the believers) upon (or invoke) Allah, making (your) worship pure for Him (Alone)... (Ghafir 40:14)
Ibn Katheer commented:
أي فأخلصوا لله وحده العبادة والدعاء وخالفوا المشركين في مسلكهم ومذهبهم
Meaning, make your worship and your invocation purely and sincerely for Allaah alone, and oppose the pagans in their way and their religion.
And the pagans invoke others besides Allaah, hoping for their intercession or seeking them as a means of approach to Allaah, and Allaah refuted this in the Qur'an, and ordered that only He be invoked.
And also the saying of Allaah:
ادْعُواْ رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً
Invoke your Lord with humility and in secret... (Al-A'raf 7:55)
And also the saying of Allaah:
وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا
And the mosques are for Allah (Alone), so invoke not anyone along with Allah. (Al-Jinn 72:18)
Ibn Katheer comments:
يقول تعالى آمرا عباده أن يوحدوه في محال عبادته ولا يدعى معه أحد
The Most High says, commanding His slaves that they single Him out in arena of His worship and that none is invoked alongside Him...
And Ibn Jareer at-Tabari comments:
ولا تشركوا به فيها شيئا , ولكن أفردوا له التوحيد , وأخلصوا له العبادة
...[meaning], and do not associate anyone as a partner to Him therein, but rather single Him out with Tawhid (Pure Monotheism) and make worship purely and sincerely for Him (alone)...
And also the saying of Allaah:
فَلَا تَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ فَتَكُونَ مِنَ الْمُعَذَّبِينَ
So invoke not with Allah another ilah (god, deity) lest you be among those who receive punishment. (Ash-Shu'ara 26:213)
And also the saying of Allaah:
وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لَّا يَسْتَجِيبُ لَهُ إِلَى يَومِ الْقِيَامَةِ وَهُمْ عَن دُعَائِهِمْ غَافِلُونَ وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاء وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ
And who is more astray than one who calls (invokes) besides Allýh, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (on the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping. (Al-Ahqaf 46:6)
And there are many similar verses in this regard, through which it is firmly established that du'a (invocation) is worship and thus is not to be directed except to Allaah alone.
Calling Upon Someone In A Matter In Which They Have Ability
All of the above verses are in reference to supplication (du'a) in such matters that only Allaah alone has the power over and thus whoever invoked others besides Allaah for that in which only Allaah has power over, then he has committed shirk (associationism) and kufr (disbelief), irrespective of whether the one being called upon is living or dead.
As for invoking a living person for that in which he is capable, such as saying, "O so and so, feed me", or saying, "O so and so, give me drink", or saying, "O so and so, help me to carry these goods" and so on, then there is no harm in this.
And whoever called upon one who is dead, or who is absent (i.e. not present there and then) with the likes of these requests (food, drink, assistance and so on), then he has committed shirk (associationism), because the dead and the absent are not able to provide the likes of these affairs, and a person would not have called upon them for these things except due to his belief that they are able to provide these things whilst being absent, and if he had not believed this, he would not have called upon them, rather he would have called upon Allaah alone.
Du'a Is Of Two Types: That Of Need and That of worship
The Scholars explain that du'a is of two types, the first is an explicit request made such as "O Allaah, forgive me!", and "O Allaah provide for me!" and "O Allaah, show mercy to me!" and "O Allaah guide me!" and "O Allaah, grant me a righteous spouse", and "O Allaah grant me success!" and so on. All of these are specific requests, for specific needs and this is called (دعاء المسألة), "The invocation of need". This type of du'a is accompanied with other forms of worship, particularly those of the heart, such as love, hope, aspiration, reliance, awe and the likes.
As the for second, (دعاء العبـادة), "the invocation of worship", then this covers every act of worship in the sense that when you perform any act of worship, whether it is inward, outward, verbal or non-verbal, then even if you are not expressing it explicitly with your tongue, you are nevertheless, by way of the performance of that action, asking from Allaah. For example, by giving charity, which is worship, you are asking, by way of your action, even if you do not verbally express it, for reward, mercy and forgiveness and the likes. And the same applies to all other actions of worship. Thus, this is called "the invocation of worship", in the sense that you are invoking Allaah (silently) through the actions you are performing.
Now both of these two types of worship are intended by the verses that are mentioned above, and when you refer back to the classical commentaries of the Qur'an you find that they use du'a, interchangeably with ibaadah, because that is exactly how it has been used in the Qur'an.
Prohibition of Invoking Others Besides Allaah
From the above, everything that occurs in the Qur'an of the command to invoke Allah and Him alone, praising of those who invoke only Him alone, the prohibition of invoking others, and the absence of any benefit of invoking others besides Allaah, as occurs frequently in the Qur'an, then this applies to both forms of invocation mentioned above.
The issue of invocation is also connected to other forms of worship such as isti'aanah (seeking aid), isti'aadah (seeking refuge) and istighaathah (seeking rescue), and these will be dealt with separately in other articles.
Thursday, April 15 2010 - by TawhidFirst.Com Read more articles at TawhidFirst.Com
Worship ( العبادة) is defined as:
A comprehensive term that incorporates everything that Allaah loves and is pleased with from the statements and actions, both inward and outward.
And thus, worship is of many different types, and they are mentioned in the Qur'an. And when something is declared to be worship, then it is not permissible for it to be directed to other than Allaah, and such worship occurs either in the heart, upon the tongue or through the limbs, all the forms and types of worship fall into any of these three categories.
The greatest of the types of worship is du'a ( الدعاء), "invocation, supplication", and invocation is such that it is accompanied by other forms and types of worship, especially those of the heart, such as love, hope, aspiration, reliance and the likes. And thus, the issue of invocation (du'a) is one that has been dealt with extensively in the Qur'an, in refutation of those who worship others besides Allaah, by making their hearts attached to others besides Him and invoking them (with the presence of such devotion of the heart that is befitting only for Allaah).
Du'a (invocation) is worship
From its proofs are the saying of Allaah:
فَادْعُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ
So, call you (O Muhammad and the believers) upon (or invoke) Allah, making (your) worship pure for Him (Alone)... (Ghafir 40:14)
Ibn Katheer commented:
أي فأخلصوا لله وحده العبادة والدعاء وخالفوا المشركين في مسلكهم ومذهبهم
Meaning, make your worship and your invocation purely and sincerely for Allaah alone, and oppose the pagans in their way and their religion.
And the pagans invoke others besides Allaah, hoping for their intercession or seeking them as a means of approach to Allaah, and Allaah refuted this in the Qur'an, and ordered that only He be invoked.
And also the saying of Allaah:
ادْعُواْ رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً
Invoke your Lord with humility and in secret... (Al-A'raf 7:55)
And also the saying of Allaah:
وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا
And the mosques are for Allah (Alone), so invoke not anyone along with Allah. (Al-Jinn 72:18)
Ibn Katheer comments:
يقول تعالى آمرا عباده أن يوحدوه في محال عبادته ولا يدعى معه أحد
The Most High says, commanding His slaves that they single Him out in arena of His worship and that none is invoked alongside Him...
And Ibn Jareer at-Tabari comments:
ولا تشركوا به فيها شيئا , ولكن أفردوا له التوحيد , وأخلصوا له العبادة
...[meaning], and do not associate anyone as a partner to Him therein, but rather single Him out with Tawhid (Pure Monotheism) and make worship purely and sincerely for Him (alone)...
And also the saying of Allaah:
فَلَا تَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ فَتَكُونَ مِنَ الْمُعَذَّبِينَ
So invoke not with Allah another ilah (god, deity) lest you be among those who receive punishment. (Ash-Shu'ara 26:213)
And also the saying of Allaah:
وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لَّا يَسْتَجِيبُ لَهُ إِلَى يَومِ الْقِيَامَةِ وَهُمْ عَن دُعَائِهِمْ غَافِلُونَ وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاء وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ
And who is more astray than one who calls (invokes) besides Allýh, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (on the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping. (Al-Ahqaf 46:6)
And there are many similar verses in this regard, through which it is firmly established that du'a (invocation) is worship and thus is not to be directed except to Allaah alone.
Calling Upon Someone In A Matter In Which They Have Ability
All of the above verses are in reference to supplication (du'a) in such matters that only Allaah alone has the power over and thus whoever invoked others besides Allaah for that in which only Allaah has power over, then he has committed shirk (associationism) and kufr (disbelief), irrespective of whether the one being called upon is living or dead.
As for invoking a living person for that in which he is capable, such as saying, "O so and so, feed me", or saying, "O so and so, give me drink", or saying, "O so and so, help me to carry these goods" and so on, then there is no harm in this.
And whoever called upon one who is dead, or who is absent (i.e. not present there and then) with the likes of these requests (food, drink, assistance and so on), then he has committed shirk (associationism), because the dead and the absent are not able to provide the likes of these affairs, and a person would not have called upon them for these things except due to his belief that they are able to provide these things whilst being absent, and if he had not believed this, he would not have called upon them, rather he would have called upon Allaah alone.
Du'a Is Of Two Types: That Of Need and That of worship
The Scholars explain that du'a is of two types, the first is an explicit request made such as "O Allaah, forgive me!", and "O Allaah provide for me!" and "O Allaah, show mercy to me!" and "O Allaah guide me!" and "O Allaah, grant me a righteous spouse", and "O Allaah grant me success!" and so on. All of these are specific requests, for specific needs and this is called (دعاء المسألة), "The invocation of need". This type of du'a is accompanied with other forms of worship, particularly those of the heart, such as love, hope, aspiration, reliance, awe and the likes.
As the for second, (دعاء العبـادة), "the invocation of worship", then this covers every act of worship in the sense that when you perform any act of worship, whether it is inward, outward, verbal or non-verbal, then even if you are not expressing it explicitly with your tongue, you are nevertheless, by way of the performance of that action, asking from Allaah. For example, by giving charity, which is worship, you are asking, by way of your action, even if you do not verbally express it, for reward, mercy and forgiveness and the likes. And the same applies to all other actions of worship. Thus, this is called "the invocation of worship", in the sense that you are invoking Allaah (silently) through the actions you are performing.
Now both of these two types of worship are intended by the verses that are mentioned above, and when you refer back to the classical commentaries of the Qur'an you find that they use du'a, interchangeably with ibaadah, because that is exactly how it has been used in the Qur'an.
Prohibition of Invoking Others Besides Allaah
From the above, everything that occurs in the Qur'an of the command to invoke Allah and Him alone, praising of those who invoke only Him alone, the prohibition of invoking others, and the absence of any benefit of invoking others besides Allaah, as occurs frequently in the Qur'an, then this applies to both forms of invocation mentioned above.
The issue of invocation is also connected to other forms of worship such as isti'aanah (seeking aid), isti'aadah (seeking refuge) and istighaathah (seeking rescue), and these will be dealt with separately in other articles.
Thursday, January 6, 2011
Wednesday, January 5, 2011
Monday, January 3, 2011
Sahaabah did not ever differ in the 'aqeedah, the fundamentals, rather their differing was in the subsidiary affairs (furoo') of the Religion
Q: Is it permissible to say that the Companions differed on matters of `Aqidah (creed) such as the Prophet's (peace be upon him) seeing his Lord on the night of the Mi`raj (Ascension to Heaven) and the dead person hearing the living persons? Do such matters constitute part of the `Aqidah?
A: There was no difference or disagreement among the Companions or those following them from among Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim main body) with regard to the Islamic `Aqidah. This is because they all believed in what is mentioned in the Qur'an and the Prophetic Sunnah. Moreover, they never introduced new practices into the religion. This was the reason for their unity and agreement on the same beliefs and the same method, acting upon Allah's Saying,"And hold fast, all of you together, to the Rope of All'ah (i.e. this Qur'an), and be not divided among yourselves."(Surah al-Imran 3:103)
One of these beliefs is the belief that the believers will see their Lord on the Day of Resurrection, as all agree on this belief as is proven by the reported proof from the Qur'an and the Prophetic Sunnah. They never differed on such belief.
As for the difference and disagreement on the question whether the Prophet (peace be upon him) saw his Lord on the night of the Mi`raj with his physical eyes or not, there is a disagreement on a particular event in this life, not a disagreement on seeing Allah (may He be Exalted) on the Day of Resurrection. The majority of scholars are of the opinion that the Prophet (peace be upon him) saw his Lord with his insight, not with his eyes. This is because when the Prophet (peace be upon him) was asked about this point, he said, "Light, how could I see Him." Thus, the Prophet (peace be upon him) negated seeing his Lord in this situation out of the light which prevented him from seeing his Lord. Also, scholars unanimously agree that no one can see his Lord in the life of this world, as mentioned in the Prophetic Hadith, where the Prophet (peace be upon him) said, "No one of you shall see his Lord until he dies." (Related by Muslim). It is worth mentioning that our Prophet Muhammad (peace be upon him) is excluded from this rule, as he saw his Lord, but not in this way.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Permanent Committee for Scholarly Research and Ifta'
`Abdul-`Aziz ibn `Abdullah Al Al-Shaykh
`Abdullah ibn Ghudayyan
Salih Al-Fawzan
Bakr Abu Zayd
Bother Abu Khadeejah says in the post found on the link below:
Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=5779&sortby=desc
As for the Sahaabah, then the Scholars, both past and present such as Ahmad Ibn Hanbal, Ibn Taymiyyah, Ibn Baaz and Al-Fawzaan, have mentioned the following important points:
1. ............
2. That though the Sahaabah differed, which may have led to fighting, this differing was never in the usool or the fundamentals of the Religion, such as the belief in the Attributes of Allaah, the belief in Qadr and the rest of the affairs of usool such as Imaamah (rulership) and rebellion. This has been stated by Ibn Taymiyyah and others (see Minhaajus-Sunnah of Ibn Taymiyyah). And the books of 'aqeedah repeat over and over this important fact. Shaikh Al-Fawzaan mentions in his explanation of Al-Barbahaaree's 'Sharhus-Sunnah' that the Sahaabah did not ever differ in the 'aqeedah, the fundamentals, rather their differing was in the subsidiary affairs (furoo') of the Religion.
3. ..........
Source for the above: http://salafitalk.net/
A: There was no difference or disagreement among the Companions or those following them from among Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim main body) with regard to the Islamic `Aqidah. This is because they all believed in what is mentioned in the Qur'an and the Prophetic Sunnah. Moreover, they never introduced new practices into the religion. This was the reason for their unity and agreement on the same beliefs and the same method, acting upon Allah's Saying,"And hold fast, all of you together, to the Rope of All'ah (i.e. this Qur'an), and be not divided among yourselves."(Surah al-Imran 3:103)
One of these beliefs is the belief that the believers will see their Lord on the Day of Resurrection, as all agree on this belief as is proven by the reported proof from the Qur'an and the Prophetic Sunnah. They never differed on such belief.
As for the difference and disagreement on the question whether the Prophet (peace be upon him) saw his Lord on the night of the Mi`raj with his physical eyes or not, there is a disagreement on a particular event in this life, not a disagreement on seeing Allah (may He be Exalted) on the Day of Resurrection. The majority of scholars are of the opinion that the Prophet (peace be upon him) saw his Lord with his insight, not with his eyes. This is because when the Prophet (peace be upon him) was asked about this point, he said, "Light, how could I see Him." Thus, the Prophet (peace be upon him) negated seeing his Lord in this situation out of the light which prevented him from seeing his Lord. Also, scholars unanimously agree that no one can see his Lord in the life of this world, as mentioned in the Prophetic Hadith, where the Prophet (peace be upon him) said, "No one of you shall see his Lord until he dies." (Related by Muslim). It is worth mentioning that our Prophet Muhammad (peace be upon him) is excluded from this rule, as he saw his Lord, but not in this way.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Permanent Committee for Scholarly Research and Ifta'
`Abdul-`Aziz ibn `Abdullah Al Al-Shaykh
`Abdullah ibn Ghudayyan
Salih Al-Fawzan
Bakr Abu Zayd
Bother Abu Khadeejah says in the post found on the link below:
Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=5779&sortby=desc
As for the Sahaabah, then the Scholars, both past and present such as Ahmad Ibn Hanbal, Ibn Taymiyyah, Ibn Baaz and Al-Fawzaan, have mentioned the following important points:
1. ............
2. That though the Sahaabah differed, which may have led to fighting, this differing was never in the usool or the fundamentals of the Religion, such as the belief in the Attributes of Allaah, the belief in Qadr and the rest of the affairs of usool such as Imaamah (rulership) and rebellion. This has been stated by Ibn Taymiyyah and others (see Minhaajus-Sunnah of Ibn Taymiyyah). And the books of 'aqeedah repeat over and over this important fact. Shaikh Al-Fawzaan mentions in his explanation of Al-Barbahaaree's 'Sharhus-Sunnah' that the Sahaabah did not ever differ in the 'aqeedah, the fundamentals, rather their differing was in the subsidiary affairs (furoo') of the Religion.
3. ..........
Source for the above: http://salafitalk.net/
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