Golden Advice from Shaykh Waseeullah Abbas ~ By Shadeed Muhammad

The Devil’s Advocate~ Distinguishing the Friends of Allah from the Friends of Shaytan

consistencies between the Shee’a and between the Jews and the Christians

Taken from the book:1

The Upright Answer
In Regards To The Salvation Of The Drowning Shee’a

Written by: Shaykh Abu ‘Amr Abdul-Kareem Bin Ahmed Al-Hajooree

May Allah hasten its full translation

Chapter: consistencies between the Shee’a and between the Jews and the Christians

Shaykhul Islaam Ibn Taymiyyah mentioned in “Minhaaj as-Sunnahtil Nabawiyyah” (1/23-28):1

q…And a sign or that is the ordeal of the Raafidhah is the (same) ordeal as the Jews:1

1- The Jews say: It is not right that a king should be from other than the family of Dawood, and the Raafidhah say: It is not right that an Imaam should be from other than the descendants of ‘Alee.1

2- The Jews say: There is no Jihaad in the path of Allah until the Dajaal appears, and the sword decends from the sky, and the Raafidhah say: There is no Jihaad in the path of Allah until the Mehdi appears, and a caller calls from the sky.1

3- The Jews delay Maghrib time until the intricate patterns of the stars become visible, just as the Raafidhah do, and the prophet, may the peace and blessings of Allah be upon him and his family said: “My Ummah will not cease to be upon the fitrah until they delay Maghrib until the intricate patterns of the stars become visible”[1]1

4- The Jews turn slightly away from the Qiblah, as do the Raafidhah

5- The Jews sway during prayer, as do the Raafidhah

6- The Jews lower their garments during prayer, as do the Raafidhah

7- The Jews do not see any waiting period for the divorced woman, neither do the Raafidhah

8- The Jews distorted the Taurah, and likewise the Raafidhah distort the Qur’an

9- The Jews say: Allah made obligatory upon us fifty prayers, so do the Raafidhah

10- The Jews are not sincere when they convey Salaam upon the believers, rather they say : As-Saamu Alaikum (i.e. Death be upon you), as do the Raafidhah

11- The Jews do not eat any sea creature that does not have scales, Eel or rabit, just like the Raafidhah

12- The Jews do not see it permissible to wipe over the Khuffain, neither do the Raafidhah

13- The Jews make (the taking) of money from everybody Halaal, just like the Raafidhah, and Allah has informed us of that in the Qur’an:1

قَالُوا لَيْسَ عَلَيْنَا فِي الأُمِّيِّينَ سَبِيلٌ
they say: “There is no blame on us to betray and take the properties of the illiterates (Arabs).”1
Aal ‘Imraan 75

q…Just like the Raafidhah

14- The Jews make prostration upon “their horns [2]” during prayer, just like the Raafidhah

15- The Jews do not prostrate until they make movement with their head couple of times in a manner like they are going into rukoo’, just like the Raafidhah

16- The Jews hate Jibreel, and say: “He is our emeny from the Angels”, just like the Raafidhah who say: “He made a mistake by giving the revelation to Mohammed, may the peace and blessings of Allah be upon him and his family”.1

17- Likewise the Raafidhah agree with the Christians in one characteristic:1

q (And that is) that the Christians do not have for their women any marriage contract, rather they only enjoy them (i.e. have intercourse with them), just like the Raafidhah who get married temporarily, and make them Halaal temporarily (just to have intercourse).1

And the Jews and Christians are better than the Raafidhah on two characteristics:1

1- The jews were asked who are the best people of your religion? So then they answered: The companions of Musaa.1

2- The Christians were asked who are the best people of your religion? So they answered: The deciples of ‘Isa.1

So the Raafidhah were asked who are the worst people of your religion, so they answered: The Companions of Mohammed (may the peace and blessings of Allah be upon him and his family)! They were ordered to seek forgiveness for them however they slander them.1

Footnotes

q[1] on the authority of Abee Ayyoub, reported by Ahmed (5/422) and the Hadeeth is Hassan (sound).1

q[2] Their horns: I.e. the tefillin that the Jews tie to their heads and the stone that the Raafidhah prostrate upon

Source: http://aloloom.net/vb/showthread.php?t=10307&p=41899#post41899

Regarding the statements: “My recitation of the Qur’aan is created/uncreated”.

Regarding the statements: “My recitation of the Qur’aan is created/uncreated”.
بسم الله الرحمن الرحيم
الحمد لله رب العالمين
و الصلاة و السلام على رسوله الأمين
أما بعد

Ibn Abee Daawood mentions in his poem ‘Haa’iyyah(1)’:

And do not say that the Quran is created, meaning: its recitation,

Since the Speech of Allaah, through its recitation, is made clear.

Shaykh Saalih al-Fawzaan (hafidhahullaah) explains:

“And this is the third madhhab regarding this matter;

The First Madhhab: (They) state clearly that the Qur’aan is created.

The Second Madhhab: (They) withold, so they do not say (the Qur’aan) is created or uncreated.

The Third Madhhab: They say: ‘The recitation of the Qur’aan is created’, so one of them will (actually) say “My recitation of the Qur’aan is created!”

This (third madhhab) in reality is deception (and it is) upon the speech that ‘that Qur’aan is created’. It is not allowed for you to say: ‘My recitation of the Qur’aan is created’, neither is it allowed for you to say : ‘(My recitation) is uncreated’. Rather (this issue) requires detailed explanation.

If you say: ‘My recitation of the Qur’aan is created’ and you do not clarify, then this is the madhhab of the Jahmiyyah(2).

If you say: ‘My recitation of the Qur’aan is uncreated’ then you have made your (bodily) actions equal with the actions of Allaah and you have made your action (of recitation) uncreated. This is the madhhab of the Qadariyyah, those who deny the Qadr (Pre-Decree) and claim that the slaves are the ones who invent their own actions and bring them into existence.

So it is a must that you clarify, in that you ask: ‘what do you intend with your saying ‘my recitation of the Qur’aan’? Do you intend the utterance (with the tongue) and the vocalisation/voice or do you intend that which is being recited (i.e. the Qur’aan)?

If you intend the thing that is being recited itself, then it is uncreated for verily that which is being recited is the Speech of Allaah, Majestic and Most High.

Whereas if you intended the actual utterance, that which is pronounced with your tongue, then this is created. For your tongue, voice and utterance of words are created. As for what is being recited itself – which is transmitted by vocalisation – then this is uncreated. Therefore it (the statement mentioned) requires clarification.

They (those who make these kinds of statements) want generalities, with that you say: ‘My recitation is created’, or that you say: ‘(my recitation) is uncreated’. They enter (start their evil) by way of this trick. Thus you must clarify, in order to cut off their path.

This is why Ahlus-Sunnah say:

الصوت صوت القاري و الكلام كلام الباري

The voice is the voice of the reciter and the speech is the Speech of the Originator.

Meaning: That which is being recited is the Speech of Allaah, as for the recitation and the action (of recitation), then it is the speech of the creation, his voice is created and his pronunciation is created.
Due to this peoples recitations and voices differ (in their recitation of the Qur’aan), some of them have elegancy whilst others do not, some of them are good whilst others not so – this is a proof that the voice is created. Those who recite the Qur’aan differ (from each other), some of them have been given beautiful voices whilst others have not been given that, but as for the Speech of Allah – Majestic and Most High – then of course it is of the highest perfection.

It is not befitting to even enter into this matter, however they (the Jahmiyyah and Qadariyyah) have compelled the Muslims to (enter into) this. It (has become) a must to expose them and to clarify (the Truth). In reality it is an affliction and had not Allaah brought about Imaams who could clarify this, then many of the people would have remained doubtful in this matter.

So the Madhaahib are three:

The First: The way of the Jahmiyyah, who speak with the creation of the Qur’aan.

The Second: The way of the Waaqifah (who say neither and ‘withold’).

The Third: The way of the Lafdhiyyah, those who say: “My recitation of the Qur’aan is created” or “My recitation of the Qur’aan is uncreated”.

We say to them (the third group): You have to make clarification, if you intend the recitation with (your) voice then this is created but if you intend what is being recited, then it is the Speech of Allaah, which is uncreated.

For this reason it has been narrated in the hadeeth:

((Beautify the Qur’aan with your voices)),(3)

Thus the reciter is required to beautify his voice when reciting the Qur’aan. (The Prophet) – sallaahu ‘alayhi wa sallam – used to be amazed by a beautiful voice (reciting) the Qur’aan, he would listen to Aboo Moosaa al-Ash’aree – radiyallaahu ‘anhu – whilst he was praying during the night, because Allaah had given him a good recitation, so the Prophet – sallaahu ‘alayhi wa sallam – would listen to him. Likewise the Prophet – sallaahu ‘alayhi wa sallam ordered ‘Abdullaah bin Mas’ood – radiyallaahu ‘anhu – to recite for him and he would listen to him, he said:

((Surely, I love to listen to other than myself))(4),

so (ibn Mas’ood) recited to him the beginning of Sooratun-Nisaa. The Prophet – sallaahu ‘alayhi wa sallam – loved a nice voice reciting the Qur’aan and a good voice is a blessing from Allaah.” (End of Shaykh al-Fawzaan’s speech).

- – - – - – - – - – - – - – - – - – - – - – - – - – - – - – - – - – - – - – - – - – - – - – - -

1) A poem regarding the ‘Aqeedah of Ahlus-Sunnah wal-Jamaa’ah written by Aboo Bakr Abdullaah bin Sulaymaan binul-Ash’ath as-Sijistaanee (died.316H rahimahullaah). He was well known by the name ‘ibn Abee Daawood’ for his father was the great Imaam Aboo Daawood (author of Sunan Abee Daawood). [Trans. note]

2) The Jahmiyyah: A deviant, astray sect whose origins lie with Jahm bin Safwaan and his teachers, Jahm was later executed by the Ruler of his time (due to his beleiefs). They took principles from the books of Greek/Indian philosophers and applied these to the Religion of Allaah. They negate all of Allaah’s Names and Attributes, His Istiwaa above the Throne and His Descent to the lowest heaven in the last third of the night. They claim Allaah exists without a place. These claims here regarding the Qur’aan and a classic example of their misguidance and confusion. They broke up/deformed into splinter groups like the Mu’tazilah, the Kullaabiyyah, the Ashaa’irah, the Maatureediyyah, etc. For more information, go to: www.asharis.com [Trans. note]

3) Reported by Aboo Daawood (1468), an-Nasaa’ee in ‘al-Mujtabaa’ (2/179), ibn Maajah (1342), Ahmad in ‘al-Musnad’ (4/283), al-Bayhaqee in ‘as-Sunanul-Kubraa’ (2/53), ad-Daarimee (2/565), al-Haakim in ‘al-Mustadrak’ (1/76, 762) and Aboo Ya’laa in ‘al-Musnad’ (3/245). This hadeeth was authenticated by the Muhaddith ash-Shaykh Muhammad Naasirud-Deen al-Albaanee (rahimahullaah).

4) From the hadeeth of Aboo Burdah reported by al-Bukhaaree (5048) and Muslim (236 and 793) upon the authority of Aboo Moosaa al-Ash’aree (radiyallaahu ‘anhu).

5) Reported by al-Bukhaaree (4582) and Muslim (248 and 800) from the hadeeth of ‘Abdullaah bin Mas’ood (radiyallaahu ‘anhu).

- Sharhul-Mandhoomatil-Haa’iyyah fee ‘Aqeedati Ahlis-Sunnati wal-Jamaa’ah of Shaykh Saalih al-Fawzaan (hafidhahullaah)pg.75-77 Daarul-’Aasimah.

[Translated by Abul-Husayn Yusuf McNulty, with the exception of the opening line of poetry (which was taken from the translation on troid.ca)]
Abul-Husayn al-Irlandee

http://www.salafitalk.com/threads/469-Regarding-the-statements-quot-My-recitation-of-the-Qur-aan-is-created-uncreated-quot-.?p=871#post871

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma-ba’d

Here is part of what Shaikh Saalih al-Fawzaan (hafidhahullaah) said in his sharh of ‘Aqeedah At-Tahaawiyyah regarding those deviants who say, “the Qur`an is created.” Search for Points 45-54, pages 33-39 of the link.

QUESTIONS RELATING TO POINT 49
Q: Which groups believe that the Qur`aan is created??

The Jahmiyyah and the Mu’tazilah.

Q: Why do these groups hold this belief?

They hold this mistaken belief because they believe that Allaah does not literally speak – due to their foolish methodology of negating all of Allaah’s Attributes. They fall into this out of fear that by affirming Allaah’s Attributes, they will be committing tashbeeh (resembling Allaah to the Creator).

These groups do not distinguish between the Attributes of the Creator on one hand, and the Attributes of the Creation on the other.So these groups flee from tashbeeh (resembling Allaah to His Creation) only to fall into the blameworthy ta’teel (negation of Allaah’s Attributes) – which in fact is even worse! A good example of: out of the frying pan, into the Fire.

Q: What simple principle does the shaykh bring to destroy their arguments?

He hafidhahullaah said:

If only they (i.e. these two groups) affirmed that which Allaah affirmed for Himself, and were aware that there is a difference between the Attributes of the Creator and the Attributes of the Creation, they would surely have precisely arrived at the Truth, and felt at ease, and left the people at ease. However they were upon misguidance.

QUESTIONS RELATING TO POINT 50

Q: What is the ruling passed upon the person who thinks that when he hears the Qur`aan, he is only hearing the speech of a human?

This person has committed kufr (disbelief).

Q: Why is this ruling passed upon such a person?

Such a person has rejected the speech of Allaah, the Mighty and Majestic. So if there is no speech of Allaah which He revealed upon His Servants, then how can the hujjah (proof) be established against them?

If there is not be found anywhere in existence the Speech of Allaah – not in the Tawraah, nor in the Injeel, nor in the Qur`aan – then this implies that the proof from Allaah has not been established upon Mankind, and this is from the worst forms of disbelief and the most severe misguidance.

QUESTIONS RELATING TO POINT 51

Q: Who is the person mentioned in the Qur`aan itself who made the grave error of saying that the Qur`aan was the speech of a human?

It was al Waleed ibn al Mugheerah al Makhzoomi. He was from the senior figures amongst the kuffaar of Makkah, and one of their most powerful people. He was known as ‘The Flower of Makkah’ due to his high standing amongst them.

Q: How did he come to deny that the Qur`aan was the Speech of Allaah?

When he heard the Qur`aan, al Waleed was amazed by it and knew that it could not be the speech of a mere human. He therefore praised it, acknowledging that it was not like the poetry or sorcery that he was familiar with. However his people scolded and reprimanded him for saying this, since his statement would mean acknowledging the messengership of Muhammad sall Allaahu alaiyhi wa sallam.

So al Waleed turned back on his opinion and said: This is nothing but the word of a human being. (Soorah al Muddathir (74) aayah 25)

And so Allaah revealed the aayaat in Soorah al Muddathir (aayaat 18 to 25).

Q: What fate did Allaah promise this man?

He, the Most High, stated: I will cast him into Hellfire. (Soorah al Muddathir (74) aayah 26)

QUESTIONS RELATING TO POINT 52

Q: To whom does the shaykh hafidhahullaah compare al Waleed ibn al Mugheerah al Makhzoomi?

He compares al Waleed to the misguided Muslim who incorrectly states that the Qur`aan is not the Speech of Allaah in reality, but rather the speech of a man.

For what is the difference between these two people – al Waleed and the misguided Muslim – except that the latter claims Islaam for himself and the former did not claim to be Muslim??

http://www.salafitalk.com/threads/469-Regarding-the-statements-quot-My-recitation-of-the-Qur-aan-is-created-uncreated-quot-.?p=871#post871

Rulings pertaining to An–Naskh (Abrogation)

Rulings pertaining to An–Naskh (Abrogation)

Preface

In the name of Allaah, the Most Merciful, the Bestower of Mercy. The One who sent His Messenger with guidance and the religion of truth, to make it superior over all religions even though the disbelievers hate it. They wish to extinguish the light of Allaah with their mouths , but Allaah will not allow except that His Light should be perfected even though the disbelievers hate it. To proceed

Before you is a short treatise regarding an-Naskh (abrogation) and some rules pertaining to it. The origin of this short treatise is that it is a reply to a request by a dear friend of mine. He came across a Christian caller in Leicester (UK) who was trying to create confusion and doubt amongst the Muslims. He would constantly debate with the Muslims regarding the issue of Abrogation. He then challenged the Muslims, saying: ‘if you can answer the following questions I will remain silent; these questions were: What is abrogation? How, when and why is it used? Who decides if it is applicable to a particular situation?

The brother asked me to answer these questions so that he could then forward the answer to this Christian. The Issue of Abrogation is an important Issue which many people unfortunately are ignorant of. Due to this ignorance, many Christians callers use it to plant the seeds of doubt into the hearts of unaware Muslims, seeking to remove them from the Light of Islam to the Darkness of Disbelief.

The scholars from the time of the Salaf to this age have clarified this important issue and have thoroughly answered the above questions with proof and Insight. So I have not come with anything new, rather this answer has been taken from the books of our noble scholars. I must emphasise the importance of studying such matters that are frequently used by the enemies of Islaam to create doubt and confusion. No doubt this is an obligation upon the students of knowledge and also encouraged for the common Muslims.

As Muslims we must strive to learn about Islaam and to fortify ourselves with beneficial Knowledge from the Qur’an and the Sunnah upon the understanding of the righteous predecessors.

I ask Allah to protect the Muslims in general and those in the west specifically from the trials and tribulations of doubt and to grant them beneficial knowledge.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.
Abu Salma Muhammad Ali Hassan
Islamic University of Madinah
Kingdom of Saudi Arabia

26th Sha’baan 1432,
corresponding to 28th July. 2011

Introduction

In the name of Allaah, the Most Merciful, the Bestower of Mercy. Indeed all praise is due to Allaah alone. We praise Him, we seek His help, and forgiveness, and we seek refuge in Him from the evils of our own souls and actions. To proceed:

From the many bounties and blessings of Allaah on His creation is the revelation and message of Islaam. Allaah sent His Messenger Muhammad (sal Allaahu alayhi wa sallam) as a mercy to mankind. He (the Prophet) carried the message of Islaam with dignity and humility He taught his companions everything that was revealed to him by his Lord and Creator. These revelations came down to him in two forms:

1 – The Qur’an: It contains the exact words of Allaah (the Almighty). It has been preserved to the letter from the time it was revealed to this day. It is the greatest miracle to be given to the Prophet Muhammad (sal Allaahu alayhi wa sallam).

It is a source of guidance to anyone who contemplates its beautiful meanings and reads it with an open heart and mind. It does not – and cannot – contradict itself. Whoever thinks there is a contradiction in the Qur’an then that is due to his weak understanding or corrupt intention.

2 – The Sunnah: This consists of the sayings of the Prophet (sal Allaahu alayhi wa sallam) as well as his teachings and actions. Every word he uttered is considered a revelation from Allaah; similarly every action he performed is also a revelation – even when an action or an event that occurred in the Prophetic city during his lifetime and he affirmed it by not warning the people against such an action, then this action is considered part of his Sunnah.

The different types of Ahkaam (rulings)

All the Ahkaam (rulings) in the Sharee’ah are derived and taken from these two sources: The Qur’an and Sunnah. As Muslims we believe that Allaah has the right to do whatever He pleases, we also believe that Allaah does not oppress anyone and that He is always just. We believe that His rulings and revelations contain much wisdom. We may, or may not, necessarily know this wisdom, however we still have to follow and obey these rulings, simply because He is our Lord and Creator; He created us from nothing. He gave us so many bounties and blessings, were we to try and count them we would fail. From the beautiful names of Allaah are: ‘the All-Wise’ and ‘the Just’. From these two names we can derive the following attributes: Wisdom and Justice. So the revelations of Allaah are based upon wisdom and justice. If we know this fact, we come to the clear conclusion that there is absolutely no contradiction between any verse in the Qur’an, any narration in the Sunnah or between the Qur’an and the Sunnah. This is because the One who revealed them is the All-Wise and the All-Knower.

Every ruling in Islaam must be based upon evidence either from the Qur’an or the Sunnah or both. There are five rulings in Islam:

1) Compulsory: e.g. praying five times a day

2) Recommended: e.g. helping the needy

3) Permissible: This is any action or saying that is not the other 4 rulings.

4) Hated or Disliked: (although it is still permissible but not recommended): e.g. entering a Masjid with your left foot

5) Forbidden: e.g. committing adultery

Every action, word or belief comes under one of these categories. We use the Qur’an and the Sunnah as proof or evidence if we wish to put anything under one of these categories. For example, if one says that praying five times a day is compulsory. This is a ruling, so he must bring proof from the Quran and the Sunnah. The only ruling that does not require proof is the third ruling: that which is Permissible. This is because Allaah mentioned in the Qur’an that He created everything on earth for the luxury and benefit of mankind,

{He it is Who created for you all that is on earth.} [02:29]

The scholars derived from this verse that the origin of everything that is not worship comes under the ruling of being Permissible, and it is upon the one who says that it is impermissible or forbidden to bring a proof from the Quran or the Sunnah. An example of this, is if one was to say that eating dates is permissible – this is correct because the ruling is based upon the original principle (of permissibility). However if one was to say that drinking alcohol is impermissible then he must bring proof from the Quran or the Sunnah (there are many proofs prohibiting the drinking of alcohol found in the Quran and the Sunnah).

An-Naskh (Abrogation)

After this short introduction I would like to answer (with Allaah’s help) the following questions. What is abrogation? How, when and why is it used? Who decides if it is applicable to a particular situation?

Meaning of Naskh

Through the ages, the scholars of Islaam have clarified the meaning of abrogation (naskh) and its conditions.

The linguistic definition of abrogation is: suppression and removal.

The Islamic technical definition is: ‘The removal of an evidence (from the Quran or the Sunnah) for a particular ruling or it’s wording, and this removal is done due to an evidence from the Quran or the Sunnah.’

To clarify the above definition, when we say ‘removal’ we mean, that the ruling has changed from compulsory for example to recommended or from forbidden to permissible and vice versa. We also understand from this definition that abrogation is the sole right of Allaah and his Messenger. No scholar or angel can abrogate a ruling without evidence from the Quran or the Sunnah.

Before we move on I would like to clarify a very important point. Abrogation can only happen in the lifetime of the Prophet Muhammad (sal Allaahu alayhi wa sallam). After his death, all the rulings stay the same. This is because Allah mentioned in the Qur’an that He completed for us our religion,

{This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion.} [05:03]

The wisdom behind Abrogation

What is the wisdom behind abrogation? Why would Allaah abrogate a particular ruling? The answers are very simple. Naskh (abrogation) employs the logic of chronology and progressive revelation. The different situations encountered over the course of the Messenger’s life, required new rulings to meet the changing circumstances of the Muslim community. From a more theologically-inflected stand-point, the expiration points of those rulings Allaah intended as temporary all along were reached.

Another important point is that Allaah through His Mercy may want to prohibit a certain action, but because of the fact that the Muslims at that time were accustomed to practicing this particular action, it would come as a shock to them if it was suddenly prohibited. So Allaah through His Mercy sends down verses that discourage Muslims to do this action. Then He may send down another verse telling the Muslims about the damage caused by this action. All this, so that the Muslims are ready for the prohibition of this action.

A classic example of this progressive revelation is the prohibition of drinking alcohol. You will find in the Qur’an verses mentioning that the evils of drinking alcohol far out weigh the benefits. You will find another verse prohibiting it altogether. The person who is ignorant may think there is a contradiction.

We must also understand that abrogation or naskh only occurs in verses conveying commands, positive and negative. Verses cast in the indicative and conveying narrative statements, can be affected by neither naasikh [abrogating material] nor mansookh [abrogated text]. To further clarify, verses that talk about stories of the prophets, or the names and attributes of Allah cannot be abrogated. Likewise rulings that are a necessity to society and are a benefit to all mankind in every time and place such as the prohibition of adultery and murder etc cannot be abrogated.

Abrogation is applicable to both sources of Islamic law: the Qur’an and the Prophetic Sunnah. A Qur’anic verse may abrogate another Qur’anic verse, and a Prophetic Sunnah may likewise abrogate another Prophetic Sunnah. Abrogation can also happen between these two sources.

The conditions and pre-requirements of Abrogation

Abrogation cannot occur except if these conditions are found:

1 – That it becomes impossible to act upon both evidences. For example if a particular evidence prohibits an action and another evidence makes it permissible, we resort to abrogation. So one of the evidences abrogates the other providing the other conditions are met.

2 – Knowledge of the date of revelation of both evidences is a must, otherwise it is impossible to differentiate between the abrogating (naasikh) and the abrogated (mansookh). This is only known if the particular evidence contains hints such as the hadeeth ‘I used to forbid you from visiting the graves, so visit them ’ It is clear from the hadeeth that the prohibition preceded the recommendation. The date is also known if a companion informs us.

3 – The naasikh (the abrogating text) must be an evidence that is authentic (this only applies to the Sunnah)

All of this is decided by the scholars; they are the only people qualified to say whether a particular ruling is abrogated or not. It is worth remembering that the rulings that have been abrogated are very few in number, so few it is very easy to count them.

One of the many wisdoms of abrogation is the test it entails. Allaah tests His servants to see whether they will obey the new ruling the same way they obeyed the old one.

Modes of Abrogation

Abrogation has three modes:

naskh al-hukm dūna al-tilāwa: abrogation of the ruling but not the wording, or supersession. A regulation – embodied within either a Qur’anic verse or a hadeeth report- is replaced but its wording remains – in the former case, as text within the mu.shaf.

naskh al-hukm wa-’l-tilāwa: abrogation of both ruling and wording, or suppression/erasure. Applicable only to the Qur’an. A ruling is voided and its text omitted from the mus.haf. Evidence that the verse ever existed is preserved only within the Sunnah.

naskh al-tilāwa dūna al-hukm: abrogation of the wording but not the ruling. Again, applicable only to the Qur’ān. The text of a still-functional ruling is omitted from the mushaf. Proof of the verse’s existence is preserved within tradition (i.e. through a hadeeth report).

I ask Allah by his lofty names and beautiful attributes to bless this small effort and benefit anyone who reads this text.

References
1. The Qu’ran
2. Al Usool min ilm usool – Sh Muhammad bin Uthaimin

Authored by : Muhammad Ali Aideed Hassan, Abu Salma

http://madeenah.com/notes.cfm?id=1025

Ash-Shaykh Ahmad an-Najmee’s Speech regarding Blind Following Ash-Shaykh Rabee

Ash-Shaykh Ahmad an-Najmee, may Allah have mercy upon him said:1

“…Ash-Shaykh Rabee’ is a Mujaahid, may Allah reward him with good,
I am inspired by him in his striving efforts to propagate the Sunnah
and invalidating the innovations and its people and in him giving a
(high level of) importance to the Sunnah and in its propagation with
all that he is capable of, I ask Allah to reward him with the best of
reward for that, whereas due to that all Ahlus Sunnah love him HOWEVER
we do not follow him upon falsehood nor do we blindly follow him with
out a proof and I ask Allah to make me and him from those who
cooperate upon righteousness and piousness.”1

Reference: Al-Fataawaa al-Jaliyyah ,(193/2).1

Ash-Shaykh Ahmad an-Najmee, may Allah have mercy upon him also said:1

“… is it logical that all the people should take from ash-Shaykh
Rabee’ (only) and that their opinion is limited to the opinion of
ash-Shaykh Rabee’ and that their criticisms/disparagement is
restricted to the criticisms/disparagement of ash-Shaykh Rabee’ and
that their (religious) legal verdicts are confined to the (religious)
legal verdicts of ash-Shaykh Rabee’, this is not logical nor one can
imagine it, not at all!…”1

Reference: Al-Fataawaa al-Jaliyyah ,(206/2).1
Source http://aloloom.net/vb/showthread.php?t=9354

Shaikh Fawzaan on Saying “Madkhalis”

Shaikh Fawzaan on Saying “Madkhalis”

س/ نطلب من شيخنا الفاضل التنبيه على أمر ما قد انتشر في الآونة الأخيرة بين بعض الطلاب ألا وهو: +نبز بعض العلماء الأفاضل إلى من يستمع إليهم بأن هؤلاء جاميون وهؤلاء مداخلة ، ويقصدون بذلك شيخنا العالم رحمه الله محمد أمان الجامي وشيخنا الفاضل حفظه الله وسدد خطاه ربيع بن هادي المدخلي وصلى اللهم وبارك على نبينا محمد .

Question: We would like to draw your attention, our noble Shaikh, to an affair that has spread lately between some of the students and that is: the insulting of some of the noble ulama to those who are listening by saying : ‘Those (people) are Jaamee’oon

and ‘Those (people) are Madaakhilah (Madkhalis)’, and what they mean by that is our Shaikh and Scholar – rahimahullah- Muhammad Amaan al Jaamee and our Noble Shaikh – hafidhahullah (Allah preserve him) and guide his steps – Rabee ibn Hadee al Madkhalee. O Allah exalt our Prophet Muhammad and bless him.

الجواب: هذا داخل في جواب الذي انتهيت منه قريباً، اتركوا هذه الأمور وهذا التنابز ولا تنابزوا بالألقاب الله جل وعلا قال لكم:[ وَلَا تَنَابَزُوا بِالْأَلْقَابِ] (سورة الحجرات الآية:11).
كلكم إخوة، وكلكم أهل دين واحد، كلكم زملاء ولله الحمد ، فانبذوا هذه الأمور واحترموا العلماء احترموا العلماء، من لم يحترم العلماء فإنه يحرم من علمهم يحرم من الاستفادة منهم ، اتركوا هذا الأمر تنابز بينكم وتناول العلماء الذين لهم الفضل ولهم على الناس المنزلة التي أنزلهم الله فيها { [يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ]،(سورة المجادلة الآية:11).

Answer: This enters into the answer I finished with recently. Leave these affairs – this is insulting each other, so do not insult each other by nicknames. Allah, Lofty and Exalted is He, told you (translated):

‘And do not insult each other with nicknames’

(49:11)

All of you are brothers and all of you are the people of one religion. All of you (students of knowledge and Scholars) are colleagues and to Allah is due all the praise. So turn away from these affairs and honor and respect the ulama, honor and respect them. Whoever doesn’t honor and respect the ulama, then he prevents (the people) from their knowledge and he prevents (the people) from benefitting from them. Leave this affair of insulting each other. Take from the ulama – they are the ones who have virtue and who have a status over the people that Allah has given them:

‘Allah will raise in degrees those of you who believe and those who have been given knowledge’ (58:11)

العلماء لهم مكانتهم ولهم قدرهم واحترامهم وإذا لم يوثق بالعلماء فبمن يوثق ؟
إذا نزعت الثقة من العلماء إلى من يرجع الناس ؟ هذه مكيدة لا شك ودسيسة لا شك بين الناس فيجب التنبه لها ويجب نبذها والابتعاد عنها والنهي عنها.اهـ

The ulama – they have their status and they have their rank and their respect. When a person does not deem the ulama to be trustworthy , then in whom will they put their trust ? If people’s confidence in the ulama is removed, then who will the people turn to? Without a doubt this is a deceptive plot and conspiracy from some people that it is obligatory to be aware of. And it is obligatory to turn away from it (insulting by nicknames to turn people away from the ulama of Ahlus Sunnah), and distance onself from it, and prohibit it

المرجع: نقلاً من محاضرة بعنوان (واجب طالب العلم بعد التخرج) في الجامعة الإسلامية بالمدينة النبوية وكانت يوم الإربعاء الموافق 8/4/1431هــ .

Taken from a lecture titled: ‘What is obligatory on the student of knowledge after graduation’ at the Islamic University of Madinah corresponding with Wednesday, 8th of Rabee uth Thanee 1431 Hijree

Transcription source:- http://sahab.net/forums/showpost.php?p=800293&postcount=4
Audio source: http://www.hostk.info/upload/download4598.html

http://zahraabdullahmalin.multiply.com/journal/item/347

Mu`awiyyah and his son Yazid

Matters related to the Sahabah
(Part No. 3; Page No. 392)
Fatwa no. 1466
Q: Many Turkish Muslims continually revile Mu`awiyyah and his son Yazid. Are they correct in doing this or not?
A: Regarding Mu`awiyyah (may Allah be pleased with him), he was one of the Prophet’s Sahabah (Companions) and one of the scribes who wrote down the Revelation. The Sahabah (may Allah be pleased with them) were the best Mu’mins (believers). There are many reported prohibitions against reviling or cursing them. It is authentically reported in the two “Sahih (Books of Authentic Hadith)” that the Prophet (peace be upon him) said, “The best people are my generation, then those who follow them, and then those who follow them.” It is also authentically reported that he (peace be upon him) said, “Do not curse my Sahabah, because if any of you spent gold equal to (Mount) Uhud (in Allah’s Cause), it would not be equal to a Mud (a dry measure of half bushel, 543 grams) or even a half Mud of one of them.”
(Part No. 3; Page No. 393)
It has been related with a good Sanad (chain of narrators) concerning Mu`awiyyah that the Prophet (peace be upon him) said, “O Allah! Teach him (the knowledge of) the Book, reckoning, and protect him from an evil punishment.” This was mentioned by Shaykh-ul-Islam Ibn Taymiyyah (may Allah be merciful with him).
As this is known, the basic `Aqidah (creed) of Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim community) with regard to the Sahabah of the Messenger of Allah (peace be upon him) includes the following: Firstly: Anyone cursing a Sahaby (Companion) of the Prophet (peace be upon him), whether Mu`awiyyah or another (may Allah be pleased with them), deserves a severe punishment. This is agreed upon by Muslim scholars, but they differ whether they should be killed or receive a less severe penalty. Secondly: The hearts and tongues of Ahl-ul-Sunnah wal-Jama`ah are free of any hatred towards the Sahabah, as Allah (Exalted be He) says: And those who came after them say: “Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful. Thirdly: Ahl-ul-Sunnah wal-Jama`ah believe that some of the Athar (narrations from the Companions) that are reported concerning their shortcomings are
(Part No. 3; Page No. 394)
lies, others have been exposed to additions, subtractions, and alterations in their texts. The fact is that the Sahabah are excused if these narrations are true, as they were Mujtahids (scholars qualified to exercise juristic effort to infer expert legal rulings), who, if they were correct in their Ijtihad (juristic effort to infer expert legal rulings) will receive two rewards, and if they were wrong they will be rewarded for their Ijtihad and forgiven for their mistakes. Ahl-ul-Sunnah wal-Jama`ah do not believe that the Sahabah were infallible as far as major and minor sins are concerned, rather they were liable to commit sins and will be held accountable for them, but due to their preceding good deeds and virtues they will be forgiven for things that later generations will not. During the Reckoning, some of their sins will be erased in a way that will not happen for those after them. It has been authentically reported from the Messenger of Allah (peace be upon him) that they were the best generation, and that a Mud or half a Mud given in charity by them is better than a mountain of gold given by others, as was explained previously. If any of the Sahabah committed a sin, they may have performed Tawbah (repentance to Allah) from it, performed good deeds that erased it, and they will be forgiven due to their preceding merits, through the intercession of Muhammad (peace be upon him), as they were the most deserving to receive it, or they may have been inflicted with a disaster in this world that expiated their sins. This is in regard to the sins that they actually committed, so what will be the case when it comes to matters of Ijtihad? If they were correct they will receive two rewards, and if they got it wrong they will be rewarded for their Ijtihad and forgiven for their mistakes. But the degree of abhorrence that will be felt regarding any of their sins will be minimal next to their virtues and merits, from their belief in Allah and His Messenger, their Jihad (fighting/striving in the Cause of Allah), their Hijrah (migration) with and support of the Prophet (peace be upon him), and their beneficial knowledge and good deeds. Fourthly: Ahl-ul-Sunnah wal-Jama`ah speaks moderately about matters related to the Sahabah;
(Part No. 3; Page No. 395)
they refrain from talking about the disputes that occurred among them, and do not say that one group is infallible and another is sinful, other than in relation to those who made innovations in the religion, such as the Shi`ah (Shi’ites) and Khawarij (separatist group that believes committing a major sin amounts to disbelief). They exceeded the limits in opposite extremes in terms of infallibity and sins. Between them they produced the Bid`ah (innovations in religion) that was cursed by the Salaf (righteous predecessors), and they declared them to be Fasiqs (those flagrantly violating Islamic law) and Kafirs (disbelievers), except for a few, in the same way Khawarij regarded both `Aly and `Uthman as Kafirs and deemed it lawful to fight them. They were the group about which the Prophet said, “In time a group will secede from the Muslims and the group that is nearer to the Truth will kill them.” They were the group that killed `Aly after they had deserted him and declared all those who followed him as Kafirs. The Prophet (peace be upon him) said with regard to Al-Hasan ibn `Aly: “This son of mine is a Sayyid (i.e. a noble) and may Allah make peace between two big groups of Muslims through him.” And indeed, he did reconcile between the followers of `Aly and Mu`awiyyah, which shows that he did what Allah and His Messenger loved, and that the two groups were not like the Khawarij, whom the Messenger of Allah commanded to be fought. This was why `Aly was happy to fight the Khawarij, and was grieved and pained about the Battles of Siffin and Al-Jamal. The two groups have therefore to be freed from the charge of Kufr and Allah should be supplicated to be merciful with their dead, as this matter is agreed upon. All those who belonged to those two groups were Mu’mins (believers) and the Qur’an attests to the fact that those who fought were
(Part No. 3; Page No. 396)
believers, and it did not take them out of Islam. Allah (Exalted be He) says: And if two parties or groups among the believers fall to fighting, then make peace between them both. The Hadith that states that if two caliphs fought and one of them is cursed, is false and fabricated, as it is not reported by any of the Hadith scholars. Mu`awiyyah did not claim the caliphate for himself and the Ba`yah (pledge of allegiance) was not made to him when he was fighting against `Aly. He did not fight `Aly because he considered himself to be the rightful caliph or that he thought he deserved to be. Neither he nor his supporters wanted to initiate a fight with `Aly, it was only when `Aly told them to swear allegiance and obedience to him, so there would not be two caliphs, that they refused their obedience. It was then that `Aly had no alternative but to fight them, to force them to obey him and maintain the Muslim community, as Mu`awiyyah and his supporters were saying that this was not obligatory on them until `Uthman’s (may Allah be pleased with him) rights had been taken from those in `Aly’s army who had rebelled and killed him. As for Yazid ibn Mu`awiyyah, the people differed concerning him, and they split into three groups, two extreme and one moderate. One of them was that he was one of the Muslim rulers, who did good deeds and bad ones. He was not born until the caliphate of `Uthman (may Allah be pleased with him). He was not a Kafir, but it was due to him that the death of Husayn occurred, and what happened to the people of Al-Harrah. He was not a Sahaby, nor was he one of the `Awliya (pious people). This is the view held by Shaykh-ul-Islam Ibn Taymiyyah (may Allah be merciful with him), the general opinion of most of the intelligent
(Part No. 3; Page No. 397)
and knowledge people, and the view of Ahl-ul-Sunnah wal-Jama`ah. As for cursing him, people are equally split on this into three groups: One that cursed him, another that loved him, and a third that neither cursed nor loved him. Shaykh-ul-Islam Ibn Taymiyyah (may Allah be merciful with him) said, “This is what was reported from Imam Ahmad, his fair-minded followers, and others from the Muslim community. This moderate opinion is based on the fact that his Fisq (flagrant violation of Islamic law) was not established in a way that makes cursing him permissible, or that the specified Fasiq (one flagrantly violating Islamic law) is not entitled to be cursed, whether due to a prohibition or out of respect. It has been authentically reported in “Sahih Al-Bukhari”, on the authority of `Umar – in the story about `Abdullah ibn Himar, who regularly drank Khamr (intoxicants) and was whipped for it by the Messenger of Allah (peace be upon him) – that when some of the Sahabah cursed him, the Prophet (peace be upon him) said, “Do not curse him, as he loves Allah and His Messenger.” He (peace be upon him) also said, “Cursing a Mu’min is like killing them.” (Agreed upon by Muslim and Al-Bukhari). These texts, as the other that include warnings are general, such as those concerning consuming orphans’ wealth unlawfully, Zina (sexual intercourse outside marriage), and theft, are not to be taken as proof that the person concerned will be one of the dwellers in the Fire, due to the possibility of the absence of binding conditions for a predominating reason. This reason may be due to Tawbah (repentance to Allah), good deeds, expiating circumstances, an accepted intercession, or any other cause for expiation of sins. All the above reasons make it prohibited to curse him, but as for not loving Yazid, because he did not perform the good deeds that necessitate loving him, and accordingly, he was one of the Muslim rulers,
(Part No. 3; Page No. 398)
but loving this type of person is not lawful, because he performed actions that testified to his Fisq and injustice and these are evident from his biography and in the matters related to Husayn and the people of Al-Harrah.
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 Deputy Chairman Chairman
`Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

 

Source

A response to Pope Benedict XVI Joseph Ratzinger -Was Islam Spread by the sword?

UMM Khutbah “Death” 5/27/11