Is Jarh wa T'adeel Dead? Response by Imaam al-Uthaymeen (may Allaah have mercy upon him)

Link

Allaah Has Combined All of Medicine (at-Tibb) in Half a Verse of the Qur'aan

Allaah Has Combined All of Medicine (at-Tibb) in Half a Verse of the Qur'aan

All praise is due to Allaah and may the prayers and salutations be upon His Messenger, to proceed:


Allaah the Most High said, "...And eat and drink and be not excessive (therein)..." (al-A'raaf 7:31)

Ibn Katheer commented upon this verse:

One of the Salaf said: Allaah has combined the entirety of medicine (at-tibb) in half a verse, "And eat and drink and be not excessive..."

Al-Qurtubi commented upon this verse, after mentioning that excessive eating is makrooh (disliked), he mentions the benefits of eating little:

... In eating little there are many benefits. From them that a man becomes of sounder body, of better memory, purer in understanding, (requiring) less sleep, and lighter in (his) soul...

Then he mentioned the harms of eating excessively:

... and in eating much there is the overstuffing of the stomach and putrefaction of undigested food, and from this the variety of diseases are produced, and thus he requires treatment more than what the one who eats little requires. Some of the physicians said, "The greatest treatment (dawaa') is (appropriate) estimation of (one's) food (intake)." And the Prophet (sallallaahu alayhi wasallam) has explained this meaning sufficiently and completely which does away with the speech of the physicians, so he said, "The son of Aadam does not fill a container worse than his stomach. It is sufficient for the son of Aadam to take enough morsels of food to keep his back straight (keep him able-bodied). And if it is necessary, then a third for his food, a third for his drink, and a third for his breath."...

Then a little later al-Qurtubi says:

And it is mentioned that (the caliph) ar-Rasheed used to have a shrewd Christian physician who said to Alee bin Hasan, "There is not in your Book (the Qur'aan) anything of the knowledge of medicine, and knowledge of is of two types, knowledge of the religions and knowledge of the bodies." So he said to him, "Allaah has combined all of medicine in half a verse in our Book." So he said, "What is it?" He said, "The saying of Allaah, the Mighty and Majestic: And eat and drink and be not excessive."...

And Imaam ad-Dhahabi in his book "at-Tibb an-Nabawi" (p. 34-35) says:

The Prophet (sallallaahu alayhi wasallam) said: "The son of Aadam does not fill a container worse than his stomach. It is sufficient for the son of Aadam to take enough morsels of food to keep his back straight (keep him able-bodied). And if it is necessary, then a third for his food, a third for his drink, and a third for his breath." This was reported by an-Nasaa'ee and at-Tirmidhee, who said, "Hasan Saheeh" ... and this is one from the aspects of preserving health.

Alee bin Hasan said: "And Allah, the Sublime and Exalted has combined the whole of medicine in (just) half a verse, so He, the Most High said, "And eat and drink and be not excessive..."

He is Alee bin al-Hasan bin Shaqeeq bin Muhammad bin Deenar bin Mush'ab, Abu Abdur-Rahman al-'Eedee al-Marwazi (d. 215H), the Imaam, the Haafidh, the Shaykh of Khurasaan, he came to Baghdad and narrated from the likes of Ibrahim bin Tahman, Abdullaah Ibn al-Mubaarak, Sufyaan bin Uyainah and others, and Ahmad bin Hanbal, Yahya bin Ma'een and others narrated from him, and his ahaadeeth are in the Six Books. He was a haafidh of a great amount of knowledge, and a haafidh of many books, including the Tawraat and Injeel and he debated the Jews and Christians. His biography can be found in all the major books of Rijaal.

Source : http://www.healthymuslim.com/

taken from: http://blog.albaseerah.com/2011/04/allaah-has-combined-all-of-medicine-at.html

Concerning the Beautiful Names and Attributes of Allaah

From the book:
Exemplary Foundations Concerning the Beautiful Names and Attributes of Allaah
By Imaam Muhammad Ibn Saalih al-'Uthaymeen (rahimahullaah) [d. 1421H] pgs. 15-18

Section o�ne:

Principles Concerning the Names of Allaah

The First Principle Concerning Allaah's Names

All of Allaah's Names are Beautiful:

All of Allaah's Names are beautiful, meaning that they reach the utmost limits of beauty. Allaah the Exalted has said:

"And to Allaah belongs the most Beautiful Names" { Surah A'raaf; 7:180}

That is because they include perfect Attributes that have no defects in any way whatsoever. No o�ne could assume a defect from them, nor could they claim the existence of o�ne outright.

An example of this is that Al-Hayy (the Ever-Living) is a Name of Allaah the Exalted, and it includes the Attributes of perfect Life, not preceded by absence, nor followed by death. Such Life necessitate other perfect Attributes as well as, like Knowledge, Capability, Hearing, Sight, and others.

Another example is that al-Aleem (the All-Knowing) is o�ne of Allaah's Names, and it includes perfect Knowledge, not preceded by ignorance, nor followed by forgetfulness. Allaah the Exalted said,

"Knowledge of it is with my Lord, in a Book. My Lord is not unaware, nor does he He forget." {Surah Taa-Haa 20:52}

The knowledge referred to here is comprehensive, and it encompasses everything generally and specifically, whether it be related to His Actions or the actions of His Creation. Allaah the Exalted has said,

"And with Him are the keys of the Unseen, no o�ne knows of them except Him. And He knows what is o�n land and at sea. Not a leaf falls, except that He knows of it. There is not a grain in the darkness of the earth, nor anything fresh or dried, except that it is {written} in a clear book." {Surah An'aam, 6:59}

"And there is no walking creature o�n earth, except that it's provisions are provided by Allaah. And He knows of its temporary place and permanent abode. All of it is in a clear Book. {Surah Hood; 11:6}

"He knows what is in the heavens and o�n earth, and He knows what you hide and what you do openly. And He knows what is within the chests." {Surah Taghaabun, 64:4}

A third example is that ar-Rahman (the Most Merciful) is a Name of Allaah the Exalted. It includes perfect Mercy, about which the Messenger of Allaah (alayhee salatul wasalaam) said,

"Verily, Allaah is more Merciful to His Servants than this woman is to her son."***

***{ Related by al-Bukhari {no. 5999} and Muslim {no. 6912}.

This is from a hadith of Umar ibnul Khataab {radiallahu anhu}, who said, "A group of war captives came before the Messenger of Allaah ('alayhee salatul wasalaam), and a woman was searching for her child. When she found her child there, she brought him close and breast-fed him. So the Messenger of Allaah ('alayhee salatul wasalaam) said, 'Could you see this woman casting her son into the Fire?' We said, 'No, by Allaah, not as long as she is capable of preventing it.' So the Messenger of Allaah ('alahyee salatul wasalaam) said, 'Verily Allaah is more merciful to His Servants than this woman is to her son."}

The name ar-Rahman, also includes the Attributes of expansive Mercy, about which Allaah has said,

"And my Mercy has encompassed everything." {Surah A'raaf, 7:156}

And He has said about the supplications of the Angels for the Believers,

"O Our Lord! You have encompassed everything by your Mercy and Knowledge!" {Surah Ghaafir, 40:7}

The beauty of the Names of Allaah the Exalted can be expressed through every Name o�n it's own. Furthermore, it can be expressed by combining Names. By combining a Name with another, perfection upon perfection is achieved. An example of that is al-Azeez (the All-Mighty) and al-Hakeem (the All-Wise), since Allaah the Exalted combines these Names in many places within the Qur'aan. When used separately, each of the two Names includes a particular kind of perfection. al-Azeez includes 'izzah (Might), and hukm (Judgement) and hikmah (Wisdom) is understood from al-Hakeem. When combined, there is another form of perfection, tht the Might of Allaah the Exalted is coupled with His Wisdom. So His Might does not include oppression, tyranny and evil actoins, as is the case with the mighty o�nes from amongst the creation. The mighty o�nes from amongst them may use their might for sin. So they oppress, tyrannize, and behave in evil ways.

Likewise, the Judgement and Wisdom of Allaah the Exalted is coupled with perfect Might and Honor, contrary to the judgement and wisdom of the Creation, as they are often subject to disgrace and humiliation.

Waiting or joining Salah for someone entering the Masjid when the people are reciting Tashahhud

When a person enters the Masjid (mosque) and finds people reciting Tashahhud, should he wait until they finish or should he join them in congregational Salah?

Fatwa no. 4397
Q: Once I went to the Masjid (mosque) to offer `Asr (Afternoon) Prayer, and I found that they had finished three Rak`ahs (units of Prayer) and were in the Sujud (prostration) position of the fourth Rak`ah. In this case, should I join them or wait until they finish Salah?

A: In this case, you should join them then complete Salah from the point where you joined them and make up for what you missed.

If you find that they have risen from the Ruku` (bowing) position of the last Rak`ah, then join them and make up for the parts you missed after the Imam recites Taslim (salutation of peace ending the Prayer).

This is due to what is related by Abu Dawud (may Allah be merciful with him) on the authority of Abu Hurayrah (may Allah be pleased with him) that Allah's Messenger (peace be upon him) said, <>[1].

Also because of the general meaning of what has been narrated by Al-Bukhari and Muslim (may Allah be merciful to them) on the authority of Abu Hurayrah (may Allah be pleased with them) that the Prophet (peace be upon him) said, <>[2]

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'
Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Footnotes:

[1] Abu Dawud, vol. 1, p. 206, Book on Salah
[2] Imam Ahmad, vol. 2, p. 237; Al-Bukhari, vol. 1, p. 55, Book on Adhan; Muslim, vol. 2, p. 422; Abu Dawud, vol. 1, p. 135, Book on Salah; Al-Tirmidhy, vol. 2, p. 149, Book on Salah; Al-Nasa*y, vol. 2, p. 114, Book on Imamate; and Ibn Majah, vol. 1, p. 255, Book on Masjids.

Source: http://alifta.net

Who is Muslim ibn al Hajjaj?

MUSLIM bin Hajjaj:

Muslim's full name is Muslim ibn Al-Hajjaj Al-Qushairi An-Nishapuri. He was born in 204 H.,in the city of Nishapur near the city of Mashhad in present Iran.

Muslim is considered second o�nly to Al-Bukhari in the science of The Methodology of Hadith. He started the study of Hadith at an early age and travelled to Iraq, Hijaz, Ash-Sham and Egypt and studied under the scholars of Hadith at that time like Al-Bukhari, Ahmad Ibn Hanbal and Ibn Abu Shaiba.He also taught the famous Hadith scholars like At-Tirmidhi and Ibn Abi Hatim.

Muslim compiled the Hadith book Al-Musnad As-Saheeh, which became known as Sahih Muslim. This book is considered by the Muslim 'Ulama as the second most authentic Hadith book after Al-Bukhari, contains 9,200 Ahadith.

Imam Muslim died in his birthplace in Rajab 261 H.

Al-Bukhari studied under famous Imam Malik bin Anas and Yahya bin Ma'in. He died in Samarqand, the present day capital of Uzbekistan (Nowadays the capital is Tashkent.), The Night of Eid ul-Fitr, 256 H. Al-Bukhari was unique in the science of methodology of Hadith and his book Al-Jami' As-Sahih is considered to be the most authentic book after the Qur'an.

(Bulughul Maram - Dar us Salam)

Seeking Knowledge Until Death

From a lecture by Shaykh Salih aalish-Shaykh

Im�m Ahmad had two sons, 'Abdull�h and S�lih, whom were half-brothers. S�lih relates that "A man saw my father carrying a mihbarah (a wooden inkwell that students used to carry along with their pens) and said, 'O Ab� 'Abdill�h! You are the Im�m of the Muslims!' "

This man spoke like this since he was surprised to see Im�m Ahmad carrying his mihbarah as the young students would carry it, or indeed that he would still read books, or shoulder the same responsibilities that the youth did. Note also how all the people were fascinated by him (by Im�m Ahmad), even the elders of the people!

Im�m Ahmad replied with a statement that nullified this man's whole understanding. He said: "I will be with the mihbarah all the way to the maqbarah (graveyard)."

What did he mean? He meant, "I will be busy with knowledge until I die."

Another narration mentions that he said this same statement on a separate occasion to another group of people: "As for me, I will seek knowledge until I am placed in the grave."

When the time of his death came near, he said to those around him:

"Relate to me the statement of Hushaym." (Hushaym was Hushaym ibn Bash�r, Im�m Ahmad's first teacher. He met him in the year 179AH, when he began seeking knowledge at the age of 16) So they read to him what he had requested. This narrated tradition mentioned that Ibn S�r�n used to dislike a person groaning from pain. At that time, Im�m Ahmad had became very ill and he used to groan due to the pain yet when they informed him that Ibn S�r�n used to dislike groaning at such a time, he did not groan again until he died.

This is the reality of his statement, "I will seek knowledge until I am placed in the grave," meaning, "I must continue benefiting from knowledge."

So if you have left your youth behind and become a teacher or an educator, or a lecturer or professor in the university, or an author, and you say, "I have finished seeking knowledge," know that this is the situation of someone who does not know the reality of his affairs.

Al-'Ilm is knowledge of what? It is knowledge of the Speech of Allah and the speech of His Messenger, peace be upon him. Has anyone reached a level of awareness of the meanings of the Speech of Allah and His Messenger, peace be upon him, and also the statements of the scholars explaining the Book and the sunnah, a level of awareness that is sufficient?

No one has reached that level. No one who has the right intention and a proper heart has reached that level. Regarding this, Im�m Ahmad said, "With the mihbarah all the way to the maqbarah." He was addressing everyone, advising us to continue seeking knowledge and not to give it up for any petty reason.

In the study circles of our mosques we have seen a great number of students who are eager to learn for two months, and then they abandon it. Three months or so only. What is this?! Some of them seek knowledge for 3, 4, 5, or 7 years and then they abandon it. Why is that? Is it because the lure of the world has come to you, so you are finished and now you head off into the world? Is it because a position was offered to you and you took it? Is it because you have reached a certain status, you have become a school director or professor in the university? For this you reason you have stopped seeking knowledge? No! You must continue seeking knowledge until you die. This is what will correct the society's problems, if their scholars take this advice. As for the students of knowledge, then they must hold fast to this advice, "With the mihbarah all the way to the maqbarah."

He must stay with his book until he dies - reading, learning, memorizing, reviewing, teaching, until his end.

What are the people saying these days? "The rulings related to prayer, we know them, no problem." If you asked them about many of the rulings, you will find that they do not know them. Why is that? It is because they have become satisfied with the knowledge they have, even delighted that they have the knowledge they have. We ask Allah that He excuses us and that He is pleased with us.

If you asked them about affairs even greater than the prayer, issues of creed, issues of tawh�d, you will find that they have not fully grasped the issues, and they used to be students of knowledge! Why is that? Because they were negligent, and thus abandoned it.

Knowledge is honor, if you abandon it, it will abandon you. If you take the task seriously, you will be given some of it, from what Allah has decreed for you.

The Jinn Are the Offspring of Iblees (Satan) and Can Appear in Many Different Forms

Shaykh ul-Islam Ibn Taymiyyah said, as quoted in "Fath ul-Mannaan Fee Jam'i Kalaami Shaykh il-Islaam Ibn Taymiyyah an il-Jaann", a compilation of all the statements of Ibn Taymiyyah regarding the Jinn, (p. 55-56):

All praise is due to Allaah. That which is in the Qur'an is that they (Jinn) see mankind from where mankind do not see them, and this is true, which necessitates that they see mankind in a condition that mankind do not see them, and this does not mean that mankind do not see them in (any particular) condition (at all), rather the righteous and other than the righteous can sometimes see them, but they do not always see them. The "shayaateen", they are the rebellious amongst the men and Jinn. And all of the Jinn are the offspring of Iblees, and Allaah knows best.

Refer to Majmoo' al-Fataawaa (15/7). The Jinn are seen by men only when they take a particular form, since men cannot see Jinn in their original form.

In the above book ("Fath ul-Mannaan"), the compiler brings some narrations pertaining to Iblees being the father of the Jinn:

From them, the saying of Ibn Shihaab (az-Zuhree) quoted by Abu ash-Shaykh in al-Adhmah (5/1644), commenting upon al-Kahf (18:50), that, "So Iblees (Satan) is the father of the Jinn, just as Adam is the father of men...", also reported by as-Suyutee in ad-Durr al-Manthoor (4/227).

And from al-Hasan al-Basri, that he said, "Iblees was not from the Angels, not even for the (length of) a blinking of the eye, ever. But he is the origin (source) of the Jinn, just as Adam is the origin of men." Reported by at-Tabari in his tafsir (15/260).

And also a little earlier in the book (pp. 51-52), from the saying of Ibn Taymiyyah:

And the Jinn can appear in the form of men and animals. So they appear in the form of snakes, scorpions and others. And in the form of camels, cows, sheep, horses, mules, donkeys. And in the form of birds, and in the form of the sons of Adam...

See Majmoo' al-Fataawaa (8/458, 10/406 onwards, and 13/78 onwards) and Minhaj us-Sunnah (8/262). And the Jinn can also be seen by animals, such as donkeys and dogs, as occurs in the Sunnah.

taken from: http://www.dajjaal.com/liar/articles/mmdee-the-jinn-are-the-offspring-of-iblees-satan-and-can-appear-in-many-different-forms.cfm

"Check the Pep in Your Step!"

Narrated by Abu Hurairah (RadiyaAllaahu Ta'aAla Anhu): the Prophet (SallaAllaahu Alayhi Wa Salaam) said,

"Once a man was walking along in a new set of clothes, with his hair well combed and with a 'SWAGGER' to his step, pleased with himself, Allah caused the earth to swallow him and he will keep sinking until the Day of Ressurrection."

And in another narration with slight different wording:

Abu Hurairah (RadiyaAllaahu Ta'aAla Anhu) reported Allaah's messenger (Sallallaahu Alayhi Wa Salaam) said,

"There was a person who used to walk with pride because of his thick hair and fine mantles. He was made to sink in the earth and he would go on sinking in the earth until the Last Hour."

[Saheeh Muslim]

Modern Day Deviant Groups

Modern Day Deviant Groups

AUTHOR:	Shaikh Ahmad bin Yahyaa An-Najmee (rahimahullaah)
SOURCE:	Al-Fataawaa al-Jaliyyah anil-Manaahij Ad-Dawiyyah (pg. 51-55) compiled by Hasan Ibn Mahmood Ibn Mansoor ad-Daghreeri
PRODUCED BY:	Al-Ibaanah (dot) com (the site is down now, baarak Allaahu feekum)

Question: "Noble Shaikh Ahmad Ibn Yahyaa An-Najmee, may Allaah give you tawfeeq, there are found some books that include talk about these hizbee groups, which have incorporated a methodology that opposes the methodology of the Salaf in the fields of knowledge and action. And these books fall in between that which is large and difficult for the beginner to grasp of its content and between that which is short and contains little benefit. So O Shaikh, we hope that you can give us a clear but brief image of the most prominent of some of these methodologies founders and some of the issues they are criticized in. This is so that the Muslims can beware of falling into any part of that. And if you would be so kind O Shaikh as to direct the last of your talk to focusing on the true methodology, which every Muslim is obligated to follow..."

Answer: All praise be to Allaah, and may His peace and blessings be upon the most honorable of all creation, our prophet Muhammad, and on his family and Companions. To proceed:

Jamaa'at-ul-Ikhwaan al-Muslimoon

Definition of the Ikhwaan Al-Muslimoon:

They are the followers of Hasan Al-Bannaa. There are several points to be noted about their methodology, the most important of which are the following:

1. They show a lack of importance to Tawheed Al-Ibaadah [1], which is the most important matter in Islaam, since the Islaam of an individual is not valid without it.

2. They remain silent and concede to the people in their performance of major Shirk, supplication to other than Allaah, performance of tawaaf around graves, making oaths to the dead in the graves, sacrificing in their names and so on.

3. The founder of this methodology was a Sufi. He had a connection with Sufism to the point that he gave bayah (oath of allegiance) to Abdul-Wahhaab Al-Khusaafee upon (following) his Khusaafee Shadh-lee order.

4. The presence of innovations amongst them and their worshipping Allaah through them - even to the point that the founder of this methodology acknowledged that the Prophet (sallAllaahu 'alayhi wa sallam) would attend their gatherings of dhikr and that he (sallAllaahu 'alayhi wa sallam) would forgive what past sins they had committed, as is found in his saying:

"May Allaah bless the one who upon light in which he appeared
To the worlds, and so he surpassed the sun and the moon
This habeeb (i.e. Muhammad) along with his beloved has gathered
And pardoned everyone in what sins they did in the past."

5. They call to establishing the Khilaafah and this is an innovation because the Messengers and their followers were not entrusted with anything except to call to Tawheed. Allaah says: "And We have indeed sent to every nation a messenger, (saying to his people): Worship Allaah and avoid the taaghoot (false deities)." [Surah An-Nahl: 36]

6. They have a lack of Walaa and Baraa (loyalty and disavowment) or a weak form of it. This is made clear in their call to bring closeness between the Sunnis and the Sheeah. And their founder was quoted as saying: "We will cooperate with one another in what we agree on and pardon one another in what we disagree on."

7. They hate and despise the people of Tawheed and those who adhere to the Salafee Way. This is made clear in their talk concerning the Saudi state, which is founded upon Tawheed and which teaches Tawheed in its schools, institutes and universities. And it was made clear in their killing of Jameel Ar-Rahmaan Al-Afghaanee just because he called to Tawheed and because he had schools in which he would teach Tawheed.

8. They pursue the mistakes of the leaders and expose their faults - whether true or false - spreading them amongst the youth in order to make the leaders appear hateful to them and so that they can fill their hearts with contempt against them.

9. They hold detestable partisanship to the party they ascribe themselves to. So they show friendship based on this party and they show enmity based on this party.

10. They give their oath of allegiance to work for the Ikhwaani Manhaj according to the ten conditions that the founder has set forth. And there are other issues of concern, which perhaps can be dealt with at a later time.

The Qutubees

They are a people that have read the books of Sayyid Qutb and accepted what is in them from truth and falsehood. So you will find them defending Sayyid Qutb when someone criticizes him, even if the truth is with the one criticizing.

It is well known that Sayyid Qutb was not from the men of religious knowledge. His original status was that he was an author. Then he adopted the beliefs of the Ash'arees - the belief of ta'weel (misinterpretation of Allaah's Attributes), as did others among the learned people from Egypt. He has serious and vile errors, which the people of knowledge have refuted and exposed. But when they expose these errors, this results in the rage of the Qutubees befalling them by way of their criticizing, speaking ill and discrediting them. So Allaah is sufficient for us and He is the Best of Guardians.

So the basic principle is that: Men are known by way of the Haqq (truth) and the Haqq is not known by way of men. So it is obligatory on us to accept the truth and to worship Allaah, Lord of all worlds, by it, and to abandon everyone that treads an innovated methodology. And we must place as our role model, the Messenger of Allaah (sallAllaahu 'alayhi wa sallam), his Khulafaa, his Companions, and those who followed them amongst the Imaams of guidance. And Allaah is the One who grants success.

The Suroorees

The definition of the people who adhere and ascribe to this methodology:

The Suroorees are a group of people or a sect that ascribe themselves to Muhammad Suroor Zayn-ul-Aabideen. They have some aspects of the Sunnah and some aspects of Bidah (innovation) in them. The most important characteristics that can be noted from them are:

1. They attack the rulers and speak about them in a manner that results in evil, corruption and danger. It appears that they declare the leaders to be disbelievers, but this can only be understood by way of their circumstances and actions and cannot be picked up from their words. This is since the path they take is the path of the Khawaarij or close to it, knowing that the religious texts state the obligation of hearing and obeying the rulers.

And our rulers in this land (of Saudi Arabia) are Muslims - all praise be to Allaah. They use Allaah's Legislation for judging in their court systems and they establish the prescribed punishments (hudood). So declaring them to be disbelievers or talking about them in a manner that leads to revolting and rebelling against them is considered a great form of causing corruption. Due to this, we must warn against those who adhere to this methodology or rid ourselves from them, especially since they have attacked the scholars of this land by reviling them, making slanderous remarks against them and accusing them of betraying the Deen. This matter indicates what they are behind.

2. They call to Jihaad, but they do not intend by it the Jihaad against the disbelievers. Rather it seems like they intend by it to change the leaders, knowing that we cannot rid the leaders of their errors. And we do not claim that they are infallible however we say: It is obligatory to obey them and to advise them in a private manner because they are Muslims. And the Prophet (sallAllaahu 'alayhi wa sallam) forbade us from rebelling against the leader unless the one rebelling sees clear disbelief upon him by which he will have a proof from Allaah in the matter.

3. They claim that the scholars in this land do not understand the current affairs. And they can be refuted by the fact that the Muftees and the judges do not issue a fatwa in a single issue nor do they judge in a single matter except after coming to know its state of affairs, which encompasses it, such as the cause, the conditions for the ruling and its effects. So whoever claims that these scholars and judges do not understand the current affairs then he has wronged himself and spoken what is not permissible for him to say. As for knowing the plans and schemes of the enemies and so on, then this falls under the jurisdiction of each countrys army.

Jamaa'at-ut-Tableegh

They are a people that follow Muhammad Ilyaas, the founder of this Jamaaah.

A biography of the founder: Muhammad Ilyaas was born in 1302H. He memorized the Quraan and read the Six Collections of Hadeeth. [2] He was upon the Deobandi methodology, taking the Hanafee madh-hab, the Asharee and Matureedee Creed and the Sufi way. They have four Sufi orders amongst them:

1. The Naqshabandees
2. The Sahroordees
3. The Qaadirees, and
4. The Jishtees

Shaikh Muhammad Ilyaas gave the Sufi bayah (oath of allegiance) to Shaikh Rasheed Al-Kankoohee, who later became Shaikh Rasheed As-Saharanpuree. Then he renewed it with Shaikh Ahmad As-Saharanpuree who certified him to take oaths of allegiance. Muhammad Ilyaas would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee, in what is known as the Jishtee Muraaqabah (self meditation). And he would go out to the grave of Abdul-Qudoos Al-Kankoohee, the one who forced the ideology of wahdat-ul-wujood [3] on him. He resided and taught in Delhi and passed away in 1363H.

Circumstances that brought about the start of the movement:

Shaikh Abul-Hasan An-Nadwee saw that Muhammad Ilyaas took refuge in this way of giving Dawah when the ways of blind-following failed to rectify the people of his region. Shaikh Miyaan Muhammad Aslam quotes one of Ilyaas sayings that he received kashf (mystic disclosure) to follow this way through a dream in which he was inspired with a new tafseer (interpretation) of Allaah's saying: "You were the best nation brought out for mankind, commanding good and forbidding evil and believing in Allaah." [Surah Aali Imraan: 110] And it was that going out (khurooj) to call people to the way of Allaah cannot be realized by staying in one place based on Allaah's word "brought out" and that ones Eemaan increases by going out in this khurooj based on Allaahs saying: "and believing in Allaah" after having said: "brought out for mankind."

The following can be noted from what has just been mentioned:

1. The Quraan is not interpreted by makshoofaat (mystical disclosures), and by Sufi dreams, of which the majority of them, rather all of them come from the inspirations of the Devil.

2. It is apparent from what was stated previously that the founder of this Jamaaah was engrossed in Sufism from head to toe. This is because he gave two oaths of allegiance on it and was tested by its false beliefs and because he would spend his time sitting by the graves of Sufis.

3. The founder of this Jamaaah was a qubooree (grave worshipper) and a khuraafee. This is clear from his saying: "...and he would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee." And concerning the second person, he mentioned that he forced the ideology of wahdat-ul-wujood on him. So his being attached to the grave of the one who forced the ideology of wahdat-ul-wujood on him is without doubt a clear proof that he held that same belief

4. Those who believe in wahdat-ul-wujood claim that Allaah embodies Himself inside the attractive woman - and refuge is sought from Allaah! This is a matter that has reached the highest level of repulsiveness. May Allaah give them what they deserve of His curses and wrath!

The methodology of the Jamaaat-ut-Tableegh can be summarized in six issues or six principles or six characteristics:

1. Actualizing the statement of Tawheed: "Laa Ilaaha Illaallaah Muhammadur Rasoolullaah" (There is no deity worthy of worship except Allaah and Muhammad is His Messenger)
2. Praying with full submissiveness and humility
3. Knowledge of the Virtues (Fadaail) and not the Fiqh issues (Masaail) along with knowledge of dhikr
4. Showing generosity to the Muslim
5. Correcting the intention
6. Calling to Allaah (i.e. Dawah) and going out (i.e. khurooj) for that purpose in the Way of Allaah upon the tablighi manhaj.

There is an objective behind each of these six principles or characteristics as well as a virtue to be attained. So for example the objective behind (Laa Ilaaha IllaAllaah) is to: "Eradicate the corrupted yaqeen (Certainty) from the heart while placing the correct and valid yaqeen into the Essence (dhaat) of Allaah." They really intend the belief of wahdat-ul-wujood with this.

Point to be noted about Jamaaat-ut-Tableegh:

1. The founder of this Jamaaah was raised upon Sufism and gave two oaths of allegiance on it.

2. He would position himself by graves, waiting to receive Kashf (Sufi mystical disclosure) and meditative ideas from the deceased inside them.

3. He would perform the Jishtee Muraaqabah (self meditation) at the gravesite of Abdul-Quddoos Al-Kankoohee, who used to believe in wahadat-ul-wujood.

4. The Jishtee Muraaqabah is to sit by a grave for half an hour of every week, covering the face and reciting this dhikr: "Allaahu Haadiree, Allaahu Naadhiree." [4] This statement or this action if done sincerely for Allaah is an innovation. And if it is done for the person in the grave then it is committing Shirk with Allaah. And the last of the two is what is most evident.

5. They have four of their graves located in the masjid from where their Dawah emerged.

6. The founder of this Jamaaah believed in Kashf.

7. The founder of this Jamaaah was a grave worshipper.

8. The Tablighis perform their worship with an innovated form of dhikr, done in the way of the Sufis. This is by splitting up the statement of Tawhheed (Laa Ilaaha IllaAllaah).

9. Whoever cuts off the negation part of the Statement of Tawheed from its affirmation part intentionally, by saying "Laa Ilaaha" (only), then this necessitates the fact that he has committed disbelief. Shaikh Hamood At-Tuwayjiree stated this, quoting it from the scholars.

10. They make it permissible to wear amulets that have on them mystical writings and names of unknown people, which probably are names of devils! And this is not permissible.

---

Footnotes:

[1] Translators Note: This is the category of Tawheed related to the Oneness of Allaah in the worship that is performed to Him, i.e. that we worship only Allaah and no one else.

[2] Translators Note: The hadeeth Collections of Al-Bukhaaree, Muslim, Abu Dawood, At-Tirmidhee, Ibn Maajah and Ahmad.

[3] Translators Note: Wahdatul-Wujood is the belief that Creator (Allaah) and the Creation is one existence.

[4] Translators Note: This has something with the meaning of "Allaah is my ever-Present Accompanier, Allaah is my Watcher"

And A Advice and Reminder for All those who speak in the Name of Salafiyyah!

Shaykh Rabee' bin Haadee al Madkhali

All praise is for Allaah and may the peace and blessings be upon the Messenger of Allaah, his family and his companions and whomsoever follows his guidance. Then to proceed:

Then this is an advice and a reminder for all those who speak in the name of as-Salafiyyah, but when the Imtihaan (test) comes and when spears and arrows are directed at its liver by Ahlul-Makr (the people of vile deception), the Ahlul-Fitan (the people of trials and tribulations) and the troublemakers, we do not find them being from its army nor from those who fight for it but rather we find from them oddity and strangeness.
Indeed there has appeared from those who claim as-Salafiyyah - who wait in ambush of it and its people - stances and actions which are in opposition to as-Salafiyyah, its Manhaj and its foundational principles which cause the hair upon the head to turn white (with grief).
From those positions and stances:

1) - Defence of the People of Major Innovations from al-Hulool, Wahdatul-Wujood (the Unity of Existence), Wahdtul-Adyaan (the Unification of Religions) , Ukhuwwatul-Adyaan (the Brotherhood of all religions), Masaawatul-Adyaan (the equality of all religions) as well as many forms of Shirk and superstitions. And bearing witness for them that they are indeed from Ahlus-Sunnah, rather the affair has reached such that some of their heads commend the haughty insolent despotic elders of the Raafidah and Soofees, and describe them with statements such as 'indeed they are trustworthy scholars' and praise their methodologies (Madhaahib). Moreover, upon all of that his ignorant followers still support him.

2) - Waging a wicked and oppressive war upon Ahlus-Sunnah, smearing them and marring their Manhaj and principles.

3) � Inventing principles which conflict/contradict with the principles of Ahlus-Sunnah and their methodology in order to wage war with Ahlus-Sunnah and in defence of the people of those major innovations. For example [from those innovated principles]:

a) "We correct but we do not disparage".
b) Also: "The vast all-embracing Manhaj which accommodates Ahlus-Sunnah - according to their own technical term - and also accommodates the whole of the Ummah" but rather it encroaches and restricts the Ahlus-Sunnah and their Manhaj and their principles.
c) The Manhaj of al-Mawaazanaat.
d) The taking of Mujmalaat (the general spurious statements) of the people of misguidance upon their Mufassilaat (clear specific/detailed statements), whilst it is clear that these Mufassilaat (detailed statements) were held by them before these Mujmalaat (spurious/general statements).

And other such principles which Ahlus-Sunnah have condemned and clarified their falsehood and deviation.

4- And in order to evade (at-tamallus) the truth and to be firm upon their falsehood they have contrived:
a) The [false] principle - (Its not obligatory upon me).
b) Also the [false] principle - (It does not yaqanee (satisfy, convince, persuade) me.)
c) And waging war against the foundational principle of al-Jarh al-Mufassar (the detailed disparagement/criticism).
d) And the rejection of the report of trustworthy narrators (at-thiqaat).
e) And putting the condition of having a consensus [of the scholars] in tabdee (pronouncing a person to be an innovator) of any innovator. Even if/no matter if the proof and evidences have been established which necessitates/obligates their tabdee, and no matter what the status/level of the one who rules with that tabdee and even if they are many in number; if one person from the people of desires opposes them, then this tabdee is dropped (becomes null and void).
f) They have fabricated/contrived a principle to as-Subb (revile and insult) the companions of Muhammad (sallallaahu alaihi wasallaam) with the vilest of revilements and insults by describing them as al-Guthaa-iyyah (scum). When requested to excuse themselves from that they said: (It is not revilement, it's not revilement.) And they said: (if this wording emanated from a Sunni then it is not revilement and if it came from a Raafidee then it becomes revilement and insult.) And they have been staunch upon this since 1424H up until this day.

And these principles have become the fountains of Fitan like pieces (sudden amassing of clouds) of the dark night.
Accompanying all these calamities is arrogance, obstinate opposition and haughtiness towards those who advise them and clarifies their deviation and their mixed up confusion. Whilst with all these calamities, afflictions and other than that we still find those who commend them and declare that they indeed are from Ahlus-Sunnah. And the following are Prophetic Narrations I gathered together to remind those people so perhaps they will remember and withdraw/ be rebuked from that which they are upon.

1- On the authority of Qais bin Abee Haazim, who said:
Aboo Bakr � may Allaah be pleased with him � stood up and praised Allaah the Mighty and Majestic and extolled Him and then said: O people, indeed you recite this Aayah (Qur'anic verse):

{O You who believe! take care of your ownselves, he who goes astray cannot harm you when you are rightly-guided.}

And you put it in its improper place. For indeed I heard the Messenger of Allaah (sallallaahu alaihi wasallaam) say: "When the people see an evil (al-Munkar) and do not change it, all of them are about to be punished by Allaah altogether."

This Hadeeth is Saheeh (Sound Authentic). It is reported by Imaam Ahmad in his Musnad (1/5), Aboo Dawood in his Sunan Hadeeth (4338, Ibn Maajah in his Sunan, [Chapter] Regarding the Fitan, Hadeeth (4005) and is also reported by other Imaams.

2- Also on the authority of Hudhaifah bin al-Yamaan � may Allaah be pleased with him- on the authority of the Prophet (SallAllaah alaihi wasallam), who said: "By Him in Whose hand is my soul, certainly you will order with the good and forbid the evil, or else a punishment of Allaah is about to be sent upon you from Him and then if you were to supplicate to Him He will not respond to you."

This Hadeeth is reported by at-Tirmidhee in al-Fitan, Hadeeth (2169) and he said: This Hadeeth is Hasan (Good). But there is weakness in its chain of narration. And it is also reported by Imaam Ahmad in his Musnad (5/388).

And at-Tirmidhee declared the hadeeth Hasan due to it having two witnessing (supporting) narrations with a similar meaning which have a weakness in their Isnaad (chain of narration). One of them [witnessing narrations] is the Hadeeth of Aishah - radiallaahu anha - reported by Imaam Ahmad in his Musnad (6/159), the second of the two is the hadeeth of Aboo Hurairah - radiallaahu anhu - reported by al-Bazzaar in his Musnad (8508) and al-Khateeb in his at-Taareekh (13/92). And based upon the various routes (chains) the grading of this hadeeth is raised to the level of Hasan li-gayrihi. Al-Allaamah al-Albaanee has declared it to be Hasan in Saheeh al-Jaami (6947).

3- And on the authority of Ibn Mas'ood -radiallaahu anhu- that the Messenger of Allaah -sallallaahu alaihi wasallaam - said:
There is not a Prophet that Allaah sent to a nation before me except that he had Hawariyyoon (helpers) and companions who would betake with his Sunnah and follow his command. Then after them came people who would say (speak with) that which they do not do, and they do that which they are not ordered with; so whoever fights them with his hand then he is a believer, and whoever fights them with his tongue then he is a believer and he who fights them with his heart then he is a believer, and there is not even a mustard seeds amount of faith (Eemaan) left after that.

Reported by Muslim in [the Book of] al-Eemaan Hadeeth (50), Aboo Awaanah (1/35, 36) and Ibn Mandah in al-Eemaan (page 183, 184).

In these Ahadeeth is the clarification from the Messenger of Allaah -sallallaahu alaihi wasallam - to the danger of al-Munkaraat (the evils) of innovations and sins. And its danger and evil punishment is not just confined to those who perpetrate it, but rather it includes whoever Yudaahin (flatters and compromises) with its people and is amicable with them, and also it encompasses and includes more so whoever defends them (innovations) and its people. The affair becomes even more severe if he wages war against whoever forbids it (innovations) from the people of the truth, those well established within the boundaries set by Allaah, those who war with the people of Misguidance and Fitan (turmoil and trials).

4- On the authority of Nu'man bin Basheer -radiallaahu anhumaa- the Prophet -sallallaahu alaihi wasallam - said:
The example of al-Mud-hin (the compromiser) Allaah's Hudood (orders and limits) and (in comparison to) the one who violates them (Allaah's limits and orders) is like example of people who drew lots for (seats on) a ship. Some of them were on its lower part and others were on its upper part. So those that were on its lower part would pass by those in the upper one with the water which troubled them (the people in the upper part). Then one of them (the people in the lower part) took an axe and started making a hole in the bottom of the vessel. The people of the upper part came and said: 'What is wrong with you?'
He replied, "You have been troubled much by me and I have to get water." Now if they prevent him from doing that they will save him and themselves, but if they leave him (to do what he wants), they will destroy him and themselves.

Reported by al-Bukhaaree in his Saheeh, [the Book of] Shahaadaat (Witnesses), Hadeeth (2686), Imaam Ahmad in his Musnad (4/268,269), at-Tirmdihee in al-Fitan (2173), Ibn Hibbaan as in al-Ihsaan (297, 298).

The wording of this Hadeeth with Imaam Ahmad and at-Tirmidhee is:
The example of the one who abides by Allaah's orders and limits in comparison to al-Mud-hin (the compromiser) of Allaah's Hudood (orders and limits) is like the example of people who drew lots for (seats on) a ship at sea. So some of them attained the upper part of it and the others got the lower part. Then those on the lower part climb up/ascend to draw water to drink and they pour it upon the people on the upper part. The people on the upper part said: "We will not let you ascend and harm us." So those on the lower part said: "Then indeed we will have to bore into the bottom of the ship in order to get water to drink." If they prevent them and forbid them from doing that they will all be saved and if they leave them they will all drown.

Al-Mud-hin (the Compromiser): He is the flatterer who sees and hears al-Munkaraat (the evil) from the innovations and other than it and does not forbid from it. Rather he flatters and compromises with those who fall into it, perpetrate it and defend it. So how about if he goes beyond that to defending them, beautifies their image (present them in favourable light) and bears witness for them that they are from Ahlus-Sunnah. So how will he be, if he transgresses beyond all that by forsaking those who forbid from it, making the people think that they (Ahlus-Sunnah) are not upon the truth and are opposers to the correct Manhaj.

These stances encourage the perpetrators of these evils to remain upon their misguidance; it compels people with weak personalities to have good suspicion of them and to plunge them into their outstretched arms and to aiding and defending them. [These are] the affairs which have lead many people to turn away from the Manhaj of the Salaf as-Saalih in many different countries.

It is incumbent upon this type [of people] to fear Allaah. They should look again at and revise their stances with seriousness and sincerity. They should comprehend the dangerous effect resulting from their stances; for which they will asked about in front of Allaah � The Mighty & Majestic � on the day when no soul will be able to benefit another whatsoever.

Furthermore, it is incumbent upon them to look again to their Bitaanah (close friends and companions) with seriousness for indeed the matter is dangerous.

And I remind you of the statement of Allaah the Most High:
Friends on that Day will be foes one to another except Al-Muttaqoon (pious).[Surah Az-Zukhruf (43): 67]

O You Who believe! Stand out firmly for justice, as witnesses to Allaah even against yourselves, or your parents, or your kin. [Surah an-Nisa: 135]

And [I also remind you] with the statement of the Messenger of Allaah �Salla Allaahu alaihi wasallam:
The Deen (Religion) is an-Naseehah (sincerity and sincere advising), The Deen (Religion) is an-Naseehah (sincerity and sincere advising)" he said it three times. They said: "To whom or Messenger of Allaah?" He said: "To Allaah, to His book, to His Messenger, to leaders of the Muslims and their common people."

I remind you with the Hadeeth of the virtuous Companion Jareer bin Abdullaah al-Bajalee �radi Allaahu anhu - on the authority of Ziyaad bin 'ilaaqah who said: I heard Jareer bin Abdullaah stand and deliver a khutbah on the day al-Mugheerah bin Sh'ubah died saying:
Upon you is the taqwa of Allaah the Mighty and Majestic, sobriety and tranquility until the (new) Ameer comes for indeed he will come now.
Then he said: seek forgiveness for your Ameer for indeed he used to love pardoning (others).
And he said: To proceed: then indeed I came to the Messenger of Allaah �Salla Allaahu alaihi wasallam � and I said to him: "I want to pledge allegiance to you upon Islaam. So he put a condition upon me that I should (sincerely) advise every Muslim. So I gave him the pledge of allegiance upon that and by the Lord of this Masjid indeed I am to all of you a (sincere) advisor." Then he sought Allaah's forgiveness and descended (from the pulpit).

Reported by al-Bukhaaree in his Saheeh, [the Book of] Faith (al-Imaan), Chapter: the statement of the Prophet �Salla Allaahu alaihi wasallam -:
"The Deen is sincerity to Allaah, His Prophet, the leaders of the Muslims and their common people"
and the statement of Allaah the Most High:
If they Advise for Allaah and His Messenger Hadeeth (58). And Imaam Ahmad (4/357). And also reported by al-Bukhaaree in [the Book of] Faith (al-Imaan), Hadeeth (57), and Muslim in [the Book of] Faith (al-Imaan), Hadeeth (56) both of them reported it in summarized form.

I remind them with that which is in these Aayaat and Ahadeeth from the obligation of establishing the sincere advice to Allaah, His Book, His Messenger, the rulers of the Muslims and their common people. And with that which they contain from the obligation of forbidding the evil and the severe threat for those who do not establish these obligations and do not forbid the evil.

And I say to them as Jareer said: By the Lord of this Masjid indeed I am to all of you a sincere advisor." But rather I say: By the Lord of the Heavens and the Earth indeed I am to them a (sincere) advisor.

I remind them of the statement of Anas � radia Allaahu 'anhu - : "Indeed you do actions which in your eyes are considered more finer than the hair, whilst we used to consider them during the life-time of the Messenger of Allaah �salla Allaahu alaihi wasallam to be from al-moobiqaat (the destructive/deadly sins)."

Reported by al-Bukhaaree in [the Book of] Heart-Softening narrations (ar-Riqaaq), Hadeeth (6492), Ahmad in his 'Musnad' (3/157) and Aboo Y'alaa in his 'Musnad' Hadeeth (4207) and (4314).

And from my advice to them is that they should study the Manhaj of the Salaf as-Saalih from its sources and adhere to it and implement it upon themselves and others.

I ask Allaah that He grants them insight into that which they are ignorant of and thus erred in or done it with deliberate intent.

And may the peace and blessings of Allaah be upon our prophet Muhammad, his family and his companions.

Written by:
Rabee' Bin Haadee 'Umayr al-Madkhalee
9/2/1432H

Original source:
http://www.sahab.net/forums/index.php?showtopic=117717

Taken from:
http://salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=12144

This Post can be viewed @:
http://salafus-saaliheen.blogspot.com/2011/06/advice-and-reminder-for-all-those-who.html

The Impermissibility of Wiping over Low-Cut Ankle Socks

An important clarification on wiping over ankle socks, specifically the 'low-cut' ankle-sock which only covers the feet or part of the ankle bone but not the entire ankle bone.
"...And it is a condition (for the validity of wiping over the footwear) that the footwear cover the foot. He may not wipe over footwear that is not sufficiently covering what he is required to wash (i.e. the entire foot, top and bottom, including the ankles), like footwear that is below the ankle, or footwear that is big enough, but does not properly cover the foot because it is too thin, like a thin nylon sock. None of these things may be wiped over since they do not adequately cover (the foot)..."

In the Name of Allaah, the Most Merciful...

An honored guest reminded me today that our brothers need to be clear on the issue of ankle socks and the ruling on wiping over them for wudhoo', since it is an issue that many people may not know about.

Ankle socks: very short socks usually worn with low top sports shoes, they usually do not cover the ankle.

Ankle socks that do not cover the ankle bone entirely do not fit the criteria of a "khuff", and thus it is not permissible to wipe over them for wudhoo'. Thus, wiping over ankle socks (that do not cover the ankle) is INVALID, and the wudhoo' is incomplete and thus invalid as well.

Our shaykh, Dr. Saalih al-Fawzaan (may Allaah preserve him) said:

"...And it is a condition (for the validity of wiping over the footwear) that the footwear cover the foot. He may not wipe over footwear that is not sufficiently covering what he is required to wash (i.e. the entire foot, top and bottom, including the ankles), like footwear that is below the ankle, or footwear that is big enough, but does not properly cover the foot because it is too thin, like a thin nylon sock. None of these things may be wiped over since they do not adequately cover (the foot)..." [1]

Footnotes:
[1] al-Mulakh-khas al-Fiqhee (1/42)
[2] Original source: http://www.salafitalk.net/st/viewmessages.cfm?forum=10&topic=9456
Compiled and translated by Moosaa ibn John Richardson

Biography of Shaykh Zayd al-Madkhalee hafidhahullah

Author: Fawaaz bin �Alee Al-Madkhalee
Source: Intro to �Tareeqat-ul-Wusool ilaa Eedaah ath-Thalaathat-il-Usool� [1]

His Name and Lineage:
He is the noble shaikh and the esteemed scholar, Zayd bin Muhammad bin Haadee Al-Madkhalee.

His Birth and Upbringing:
He was born in a town called Rukoobah in Saudi Arabia in 1357H. This is where he grew up and began his first studies. Afterward, he joined the Salafee School in Saamitah. In 1368H, he came in contact with Shaikh Haafidh Al-Hakamee in Beesh and studied under him along with the other students, who were studying away from home. When the educational institute (ma�ahad) was opened in Saamitah, he enrolled in it and graduated from it in 1379H/1380H. After this, he enrolled in the College of Sharee�ah in Riyadh, where he graduated from in 1383/1384H.

Before graduating, he was appointed as a teacher in the educational institute of Saamitah, where he continued to teach until he retired in 1/7/1417H. He founded the first charitable Salafee Library of Saamitah in 1416H, which contains more than four thousand books. He made it as a service for the students of knowledge who seek shelter in it, coming from every region.

His Role in Da'wah
His gatherings are not devoid of students seeking knowledge from him or people seeking religious verdicts from him. He has an active role in the Da�wah (Call) to Allaah in the district of Jaazaan, as well as during the days of Hajj. His classes are still ongoing � all praise be to Allaah � such that both abridged books as well as large works are studied under him.

He is considered the second man in the district of Jaazaan with regard to knowledge, fatwaa, and calling to Allaah (Da�wah) after Shaikh Ahmad bin Yahyaa An-Najmee.[2] May Allaah lengthen both of them in lifespan.

Shaikh Ahmad An-Najmee was asked: �O Shaikh! What do you say about one who says: �I don�t recognize Shaikh Zayd Al-Madkhalee or Shaikh Rabee� Al-Madkhalee. I don�t recognize them to be from the scholars and I won�t take any knowledge from them. I don�t acknowledge anyone except Shaikh �Abdul-�Azeez bin Baaz.� So how would you respond to this?�

The Shaikh answered: �We ask Allaah to guide this person and to grant him direction, for indeed, Shaikh Rabee� Al-Madkhalee and Shaikh Zayd Al-Madkhalee � both of them are from the sincere Salafee scholars. He must acknowledge and be aware of this. And he must not disparage them, because disparaging them means disparaging the Sunnah of Allaah�s Messenger, which they are carrying. We are not saying that they are free from error. However, their methodology is Salafee. So the students of knowledge must read their books and get to know the truth that is in them�� [3]

His Books
He has a strong inclination towards writing. Among his printed books are:

1. Al-Hayaat fee Dhill al-�Aqeedah al-Islaamiyyah [Livelihood in the shade of the Islaamic Creed]
2. Al-Ajwibah as-Sadeedah �alaa al-As�ilah ar-Rasheedah (v. 1-8) [Answers to Questions in eight volumes]
3. Sharh al-Qaseedah al-Haa�iyah [An Explanation of some poetry from his Shaikh Haafidh Al-Hakamee, rahimahullaah]
4. Al-Afnaan an-Nadiyyah Sharh as-Subul as-Sawiyyah Li-Fiqh as-Sunan al-Marwiyyah (v. 1-7)
5. Al-Manhaj al-Qaweem fee at-Ta�see �alaa ar-Rasool-il-Kareem
6. Majmoo�ah Rasaa�il [A Collection of Treatises]
7. Qutoof fee Nu�oot as-Salaf [Selected Characteristics of the Salaf]
8. Al-Irhaab wa Aathaaruhu fil-Afraad wal-Mujtami�ah [Terrorism and its Effects on Individuals and Societies]
9. Al-Mandhoomaat al-Hisaan wad-Deewaan al-Maleeh (1-2)
10. Al-Jahd-ul-Mab�dhool fee Tanweer-il-�Uqool bi-Sharh Mandhoomah Waseelat-il-Husool ilaa Muhimmaat-il-Usool (v. 1-3)
11. Asbaab Istiqaamat-ish-Shabaab wa Bawaa�ith Inhiraafihim {Causes for the Uprightness and Deviation of the Youth]
12. Wujoob Sitr-ul-Wajhi wal-Kaffayn [The Obligation of (Women) Covering the Face and Hands] [4]

And there are many other books he has authored. The Shaikh continues to give and call to the Salafee Manhaj. May Allaah bless him and his efforts and prolong his life.

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Footnotes:

[1] Translator�s Note: This book is an explanation of Imaam Muhamamd bin 'Abdil-Wahhaab's classical treatise, "The Three Fundamental Principles." The source for this book was classes the Shaikh delivered which were later transcribed and put into a book format.

[2] Translator�s Note: Shaikh Ahmad An-Najmee is considered one of Shaikh Zayd Al-Madkhalee�s teachers. His other well-known teachers are Shaikh Haafidh Al-Hakamee and Shaikh Muhammad Amaan Al-Jaamee, may Allaah mercy on them both.

[3] Translator�s Note: This quote was added to the biography due to it�s benefit. Refer to al-Fataawaa al-Jaleelah of Shaikh Ahmad An-Najmee (pg. 19) for the quote.

[4] Translator's Note: This beneficial treatise is included in Al-Ibaanah Book Publishing's 3rd upcoming publication "Three Essays on the Obligation of Veiling." This individual treatise will also be posted as a downloadable e-book soon, by Allaah's Will.

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