Permissibility of wiping hands on the face


Bismillaahir Rahmaanir Raheem!
Alhamdulillaah! Was-Salaatu Was-Salaamu ‘Ala Rasoolillaah!

This is adapted from article of Shaykh Irshad ul Haqq Al-Athari written about the permissibility of wiping hands on the face and a refutation of those who think it is an innovation or only done by ignorant. This article was published in Al-I’tisam and is present in the Shaykh’s “Maqalat” volume 1. Shaykh ‘Abdul Mannan An-Nurpuri also mentioned it in his “Ahkam wa Masail” volume 1.

Hafiz ibn Hajar wrote in “Bulugh Al-Maram” concerning hadith of Umar narrated in At-Tirmidhi about wiping hands on the face after invocation : “Narrated by At-Tirmidhi, and this has Shawahid (witnesses), among them Abu Dawood from Hadith of ibn ‘Abbas and others, and the total requires that it is a Hassan Hadith”

First Hadith:

The narration of At-Tirmidhi has Hammad ibn ‘Issa Al-Juhani who is weak, not Matruk or liar (“Tahzib” v 6 p 419)

Second Hadith:

The narration of Ibn ‘Abbas in Abu Dawud has Salih ibn Hassaan who is Matruk as said in “At-Taqrib” by Ibn Hajar, but it has a Mutabi’ with ‘Isa ibn Maymun, as mentioned by Imam Muhammad ibn Nasr Al-Marwazi in “Qyam ul-Layl” p 236, but he is also weak as said by Ibn Hajar in “At-Taqrib” p 411.

The narration of ibn ‘Abbas is also narrated by another chain by Abu Dawud from Abdullah ibn Ya’qub from the one who narrated him from Muhammad ibn Ka’b, but this chain has “Abdul Malik ibn Muhammad ibn Yaman who is Majhul (unknown) and the identity of the Shaykh of Abdullah ibn Ya’qub is not known.

Shaykh Albani says about this Hadith in “Silsila As-Sahihah” v 2 p 146 : “The defect is the narrator who is not named, and ibn Majah and others named him Salih ibn Hasaan as I have shown in Mishkat n°2243 and he is very weak (da’if Jiddan)”

In “Irwa ul Ghalil” v 2 p 178 and after, Shaykh Albani said on this Hadith : “The chain is weak, this Abdul Malik has been weakened by Abu Dawood and there is in it the Shaykh of Abdullah ibn Ya’qub who is not named, he is then Majhul, and it is possible that he might be ibn Hasaan …or ibn Maymun”

So this is less accurate than in “Sisilah” where the narrator is told to be Salih ibn Hasaan, here two possibilities are mentioned.

’Allamah Al-Mizzi mentioned in his “Tahzib Al-Kamal” v 22 p 257-258 that this non-named narrator can also be Abu Miqdam.

In all cases, this narrator Mubham (non-identified) is weak, and Abu Miqdam is even Matruk.

But the words of Shaykh Albani that Abu Dawud declared Abdul Malik to be weak is absolutely incorrect. Imam Abu Dawood said: “This way is the most Amthal and it is weak”. Imam ibn Qattan declared Abdul Malik to be Majhul, and ibn Hajar as well declared him Majhul in “At-Tahzib” v 4 p 1419 and “At-Taqrib”.

Another chain is narrated by Al-Hakim in his “Mustadrak”, but it has Muhammad ibn Mu’awiyah who is Matruk, Imam Ad-Daraqutni and others declared him to be a liar.

In conclusion, the narration of ibn ‘Abbas is narrated from many ways, that are all weak, but two are very weak as their narrators are Matruk, and two have weak and Majhul narrators.

( 1 chain in Abu Dawood : Salih ibn Hassan is Matruk
2 chain in Al-Marwazi with ‘Isa ibn Maymun who is weak
3 chain in Abu Dawud, Abdul Malik is Majhul and the Shaykh of Abdullah ibn Ya’qub is Mubham (non identified)
4 chain in Al-Hakim with Muhammad ibn Mu’awiyah who is Matruk)

Third Hadith:

Narrated by Yazid ibn Sa’id in Abu Dawud and also Imam Muhammad ibn Khalf Al-Waki’ in “Akhbar Al-Qadha” v 1 p 107, but this chain is weak because of ibn La’ihah who is weak and his Shaykh Hafs ibn Hisham is Majhul.

These are all Shawahid and Mutaba’ah on which Ibn Hajar based himself to declare this Hadith Hasan.

The narration of ‘Umar has a weak narrator.
The narration of Yazid ibn Sa’ib has a weak and a Majhul.
The narration of ibn ‘Abbas has two chains, one with a weak and the other with a Majhul and a Mubham.

So if the total is not Hasan then what is it?

Mawquf Hadith:

Imam Al-Bukhari narrates in his “Adab Al-Mufrad”: Ibrahim ibn Munzir narrated us, he said Muhammad ibn Falih narrated us, he said: my father informed me from Abu Nua’ym and he is Wahb, he said: “I saw ibn ‘Umar and ibn Zubayr making invocation and they wiped their hands on their faces.”

This Athar is Hasan, and Ibn Hajar even declared it Sahih in “Al-Amali”, and its narrators are all from Al-Bukhari.

The action of Hasan Al-Basri:

Imam Muhammad ibn Nasr Al-Marwazi narrates from Mu’tamar that he saw Abu Ka’b Abd Rabihi ibn Ubayd Al-Azdi, the author of Tahrir, invoking raising his hands and then he was wiping them on his face after finishing. I asked him why he was doing and he answered that Hasan Al-Basri was doing this. (“Qyam ul-Layl” p 236)

Imam Ahmad was asked about wiping hands on face in Witr and he answered : “It is narrated from Al-Hasan that he was wiping them on his face in his invocation” (“Masail Imam Ahmad” from narration of ibn Abdillah v 2 p 300)

Hafiz ibn Hajar said in Al-Amali : “But this Hadith has Mawsul, Mursal witnesses and the total shows that the Hadith has a basis, and this is also supported by what comes from Al-Hasan Al-Basri with a Hasan chain, and there is in it a refutation for those who consider that as an innovation, and Al-Bukhari narrated in his “Adab Al-Mufrad” from Wahb ibn Kaysan, he said : he said : “I saw ibn ‘Umar and ibn Zubayr making invocation and they wiped their hands on their faces.” And this is Mawquf Sahih and this strengthens the refutation of those who disapprove of that.”

Hadith Mursal:

The Mursal narration to which ibn Hajar was making a sign in “Al-Amali” is probably that of Az-Zuhri mentioned in AbdurRazaq saying : “The Prophet (saw) would raise his hands to the level of his chest when he would invoking and then would wipe them on his face”

Scholars who favoured this practice:

The great Muhadith Faqih Ishaq ibn Rahawayah was approving action on these Ahadith as said by Muhammad ibn Nasr Al-Marwazi : “I saw Ishaq liking action on these Ahadith” (“Qyam Al-Layl” p 232)

There are two narrations from Ahmad on this topic, one is that after invocation of Witr this should not be done as narrated from Imam Abu Dawud, and the second is that it is recommended as mentioned by ibn Qudamah on “Al-Mughni” v 1 p 786 and Shamsudin ibn Qudamah in “Sharh ul-Kabir” v 1 p 724, see Al-Qil’ v 1 p 185. Al-Marwazi said that hands should be wiped on the face and: “This is the Madhab of Imam Ahmad, he was doing that”. The author of “Majma’ Al-Bahrayn” said this narration is stronger, and in “Al-Kafi”, it is said that it is better. (“Al-Insaf” v 3 p 173)

Hafiz ibnul Qayim mentioned that Imam Ahmad was asked about wiping hands on the face, and he answered: “I hope there is no harm, and when Al-Hasan was invoking, he was wiping them on his face, and he said: my father was asked about raising hands in Qunut and wiping them on the face, he said: There is no harm in doing this, wiping them on the face. Abdullah said that he did not see his father wiping them on the face” ( “Bada’i ul-Fawaid” v 4 p 113)

Imam Ibnul Qayim commented this : “Abu Abdillah (Imam Ahmad) made the matter easy, and he considered this similar to the fact of wiping the face outside the prayer, and this is a small action of obedience and Abu Abdillah decided to leave it.”

So according to the apparent saying of ibnul Qayim, Imam Ahmad did not leave that outside prayer, but only in prayer, he was not acting according to this in the prayer, yet he did not see any harm.

‘Allamah Al-Manawi in “Faydh ul-Qadir” v 1 p 369 rejected the saying of ‘Izz ibn AbdiSalam that only ignorant person does this, saying it is a bid mistake.

The strange matter is that Shaykh Al-Albani in his “Al-Irwa” v 2 p 182 said that An-Nawawi in his “Majmu” agreed with Izz ibn AbdisSalam and he declared this non recommended, while An-Nawawi said in his “Sharh Al-Muhazzab” v 3 p 501-505 that doing this in Witr is not recommended, and he said that Al-Bayhaqi and Ar-Rafi’i also said that, but he did not say that it was not recommended outside the prayer, rather in the end of his book “Al-Azkar”, he mentioned among etiquettes of invocation : “facing the Qiblah, and raising the hands and wiping them on the face…”

And also Al-Bayhaqi only disapproved of that in prayer, not outside the prayer. He said in his “Sunan ul-Kubra” v 2 p 212: “As for wiping hands on the face after invocation, I do not know this from any Salaf in the invocation of the Qunut, although it is narrated by some about invocation outside the prayer.”

Among Shawafi’ Qadhi Abu Tayib, Imam ul-Haramayn, ibn Sabagh, Al-Mutawali, Shaykh Nasr, Al-Ghazali and Abul Khayr all agreed on wiping hands in Qunut basing on general narrations. Imam Al-Bayhaqi said at the end: “The best is not to do it (wiping the hands on the face in the prayer)”

And Shaykh Irshad ul Haqq Al-Athari concluded that best is not to do wipe his hands on the face in the Qunut of Witr as there are no Hadith about that, this is why Imam Ahmad left that yet he did not declare that doing it in prayer was an innovation, he said there is no Harm.

May Allah send Salah and Salam on the Prophet (saw), his household, companions and those who follow them.

Compiled by Ali Hassan Khan
http://www.umm-ul-qura.org/info/user_pages/page.asp?art_id=95

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Al-Fawzaan on Jarh and Ta’deel in this Day and Age


Questioner: Noble Shaikh, may Allaah grant you success, the questioner says, “We have heard from your excellency that [you say that] the door to Jarh and Ta’deel is closed in this time?”

Al-Fawzaan: “And are you going to open it now? Where is Jarh and Ta’deel? Where is the person who is able to acquaint [himself] with this field? These people do not have anything except speaking about people and defaming them, ‘So and so is like this and so and so is like that,’ this is backbiting, this is backbiting and it is not allowed. This is not Jarh or Ta’deel. Jarh and Ta’deel is knowledge connected to the chains of narrations, the chains of narrations of a hadith. As for you sitting and saying, ‘So and so has this, and so and so has that,’ praising and criticising—this is not Jarh and Ta’deel. This is Jarh only, there is no ta’deel in it.

[It is] Jarh and backbiting and tale-carrying.”

Sharh al-Muntaqaa min Akhbaar Sayyidil-Mursaleen, at 1:17:56, from a lecture given on the 7th September 2013.

http://giftsofknowledge.wordpress.com/2013/09/29/al-fawzaan-on-jarh-and-tadeel-in-this-day-and-age/

Speech of Shaykh Falaah Ismayeel in comparison with the speech of Abu Khadija and Ahmad Bazmool in regards to Shaykh Ali Hasan


As salaamu alaykum

Here is a short biography of Shaykh Falaah Islameel and the source is http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=6242

Translated by: Akram bin Muhammad Abdul-Qaadir as-Seelaanee an-Najdee

His Name and Kunya: Aboo Muhammad Falaah bin Ismaaýeel bin Ahmad Mundakaar

His Birth: The noble Shaykh was born in the year 1950

His seeking of Knowledge:
The Shaykh began seeking knowledge ý after studying in the English language- and his age was 16 years of age, so he traveled to the people of knowledge to take from them. And he started his university level studies in the Islaamic University of Madeenah al-Munawwarah and that was in the year 1976. And he accompanied the scholars during his university studies and he prepared his thesis for the Masters and the Doctorates and he studied with them the ýAqeedah and Hadeeth and Science of Hadeeth and Fiqh and itýs Usool and the Principles of Fiqh and Grammar and Morphology and Balaaghah and Tajweed.

His Qualifications in Knowledge:
The Shaykh ý May Allaah Preserve him – earned a number of Diplomas and they are:

ýBachelors degree, and the Shaykh ý May Allaah Preserve him – earned a level of Excellent.

ýMasters Degree, and the Shaykh ý May Allaah Preserve him ý earned a level of Excellent and his thesis was an examination of three of the volumes of Shuýab al-Eemaan of al-Haafidh al-Bayhaqee ý May Allaah have Mercy on him-

ýDoctorates Degree, and the Shaykh ý May Allaah Preserve him ý earned a level of excellent along with an honorarium. His thesis was titled, ýAl-ýAllaaqah bayn at-Tassawwuf wat Tashayyuýý (ýThe relation between Soofism and Sheeýismý)

His Scholars:
The Shaykh ý May Allaah Preserve him ý studied with a number of the major scholars and from them are:

ýHis Eminence, the Shaykh, the ýAllaamah, ýAbdul-ýAzeez bin ýAbdullaah bin Baaz ý May Allaah have Mercy upon him ý and he attended many of the sittings of knowledge and read to him ýal-Usool ath-Thalaathaý and ýKitaab at-Tawheedý.

ýThe Noble Shaykh, the scholar of Hadeeth, Muhammad Naasir ad-Deen al-Albaanee in the house of Shaykh Falaah two times: once in Madeenah and once in Kuwait.

ýThe Noble Shaykh, The Faqeeh, The Usoolee, The Muffassir, Muhammad bin Saaleh al-ýUthaymeen ý May Allaah have Mercy upon him ý and he attended many of his sittings of knowledge and he studied with him some chapters from Fiqh.

ýThe Noble Shaykh, Doctor Saalih bin Fawzaan al-Fawzaan ý May Allaah Preserve him ý and he attended many of his sittings of knowledge.

ýThe Noble Shaykh, the scholar of Hadeeth, ýAbdul-Qaadir bin Habeebullaah as-Sindee ý May Allaah have Mercy upon him ý and he was from the Major scholars in Madeenah an-Nabawiyyah. And he read to him ýNukhbatul Fikrý of al-Haafidh ibn Hajar al-ýAsqalaanee ý May Allaah have Mercy upon him ý

ýThe Noble Shaykh, the scholar of Hadeeth in al-Hijaaz, Doctor Hammaad bin Muhammad al-Ansaaree ý May Allaah have Mercy upon him ý and he ý May Allaah Preserve him – took a lot from the Shaykh, and he accompanied him a lot and very much benefited from him, and read to him ýSaheeh al-Bukhaareeý, and ýal-Ibaanahý of Ibn Battah, and ýan-Nubuwwaatý of Shaykh al-Islaam ibn Taymiyyah, and ýKitaab at-Tawheedý of ibn Khuzaymah, and ýKitaab at-Tawheedý of Shaykh al-Islaam Muhammad bin ýAbdul-Wahhaab, and ýBuloogh al-Maraamý of al-Haafidh ibn Hajar al-ýAsqalaanee, just as he read to him from the Tafseer of the Qurýaan.

ýThe Noble Shaykh, Doctor Muhammad Amaan bin ýAlee al-Jaamee ý May Allaah have Mercy upon him ý and he took a lot of knowledge from the Shaykh, and benefited from him a great benefit, and read to him ýal-Qawaaýid al-Muthlaaý of al-ýAllaamah al-ýUthaymeen ý May Allaah have Mercy upon him ý and ýKitaab at-Tawheedý of Shaykh al-Islaam Muhammad bin ýAbdul-Wahhaab and ýAqeedatul Waasitiyyahý of Shaykh al-Islaam ibn Taymiyyah and ýSharh ýAqeedatut Tahaawiyyahý of ibn Abil ýIzz al-Hanafee ý May Allaah have Mercy upon them all -. And he studied with him as well the nature of Tawheed in the ýAqeedah of the Ashýarees then Shaykh Muhammad gave to Shaykh Falaah a copy of this book with his notes with his handwriting. And it was published in the year 1306 after the Hijrah. And Shaykh Falaah did not cease to be cautious with this copy and he holds it in high esteem. And he corresponded with the department of ýAqeedah in the Islaamic University and Shaykh Muhammad Amaan al-Jaamee ý May Allaah have Mercy upon him ý was the director for the thesis of the Shaykh in his Masters.

ýThe Noble Shaykh, Doctor ýAbdul-Kareem bin Muraad al-Atharee ý May Allaah Preserve him ý and he studied with him ýal-Fataawa al-Hamawiyyahý and ýar-Risaalah at-Tadmooriyyahý and ýSharh ýAqeedah at-Tahaawiyyahý of ibn Abil ýIzz al-Hanafee. And Shaykh ýAbdul-Kareem Muraad ý May Allaah have Mercy upon him ý was from one of the debaters for the Shaykh ý May Allaah Preserve him – in his Masters thesis.

ýThe Noble Shaykh, Doctor ýAbdul-Muhsin bin Hammad al-ýAbbaad ý May Allaah Preserve him ý and he was the director for the Islaamic University. And he read to him ýKitaab ash-Shareeýahý of al-Aajurree and ýShifaaý al-ýAleelý of Ibnul Qayyim. And Shaykh ýAbdul-Muhsin al-ýAbbaad ý May Allaah Preserve him ý was from one of the debaters for the Shaykh ý May Allaah Preserve him ý in his Masters thesis.

ýThe Noble Shaykh, the scholar of Hadeeth, al-Ustaadh Doctor Rabeeý bin Haadee al-Madkhalee, and he earned a high seat in the University in the Kingdom of Saudi Arabia (Chair of the teachers). And he read to him ýSaheeh Muslimý and ýTadreeb ar-Raaweeý of al-Haafidh an-Nawawee ý May Allaah have Mercy upon him ý and ýal-ýUboodiyyahý of Shaykh al-Islaam ibn Taymiyyah.

ýThe Noble Shaykh, Doctor ýAlee bin Naasir al-Faqeehee ý May Allaah Preserve him ý and he read to him ýKitaab at-Tawheedý and ýKitaabul Eemaaný all of them from al-Haafidh ibn Mundih ý May Allaah have Mercy upon him ý just as he studied with him valuable classes on al-Millal wan-Nihal.

ýThe Noble Shaykh al-Fardhee, ýAbdus Samad bin Muhammad al-Kitaab ý May Allaah have Mercy upon him ý and he read to him ýKitaab at-Tawheedý from ýSaheeh al-Bukhaareeý just as he read to him ýIlm al-Faraaýid Imlaa

ýThe Noble Shaykh ýUbayd bin ýAbdillaah al-Jaabiree ý May Allaah Preserve him ý and he is from the Major scholars of Madeenah an-Nabawiyyah. He read to him ýKitaab at-Tawheedý of Shaykh Muhammad bin ýAbdul-Wahhaab ý May Allaah have Mercy upon him ý and ýAl-Qawaaýid al-Muthlaaý and ýAl-Qawaaýid al-Fiqhiyyahý.

ýThe Noble Shaykh, Doctor ýAbdullaah bin Muhammad al-Ghunaymaan ý May Allaah Preserve him ý and he read to him ýFath-ul-Majeedý and ýKitaabul Eemaaný of Shaykh al-Islaam ibn Taymiyyah, and Shaykh ýAbdullaah al-Ghunaymaan ý May Allaah Preserve him ý was the director of the Shaykhýs thesis in his Doctorates.

ýThe Noble Shaykh, the Muffassir, Muhammad bin al-Mukhtaar ash-Shanqeetee ý May Allaah have Mercy upon him ý and he took from him the knowledge of Tafseer in the Islaamic University and in the Haram al-Madanee ash-Shareef, and he read to him ýSunan an-Nasaaýeeý as well.

ýThe Noble Shaykh, Doctor ýAlee bin ýAbdur-Rahmaan al-Hudhayfee ý May Allaah Preserve him ý and he read to him ýKitaab at-Tawheedý from ýSaheeh al-Bukhaareeý.

ýThe Noble Shaykh, the Muffassir, the Usoolee, the Grammarian, Ahmad bin Taaweet at-Tanjee ý May Allaah have Mercy upon him ý and he is from the scholars of al-Maghrib (Morrocco). And he used to be ý May Allaah have Mercy upon him ý was a Judge, a Judge of Tanjah during the time of the French Colonialization of Morrocco. And he took from the Shaykh the knowledge of Tafseer in the Islaamic University and he read to him in Usool al-Fiqh and ýRawdatun Naadhirý of Ibn Qudaamah in the Haram al-Madanee. And he read to him from the knowledge of the language, ýSharh Alfiyyah ibn Maaliký of ibn ýAqeel.

ýThe Noble Shaykh, ýAlee bin Sinaan ý May Allaah have Mercy upon him ý and he was from the scholars of Madeenah an-Nabawiyyah, and he read to him ýQatarun Nadaaý.

ýThe Noble Shaykh of the Language, Ahmad bin Maýloom ash-Shanqeetee ý May Allaah have Mercy upon him ý and he was from one of the scholars of the language in Madeenah an-Nabawiyyah and he has an explanation of Alfiyyah ibn Maalik, which he compose in three compositions. And he read to him ýal-Muqaddimah al-Aajurroomiyyahý and ýSharh Alfiyyah ibn Maaliký of Ibn ýAqeel ý May Allaah have Mercy upon him ý

ýThe Noble Shaykh, the Usoolee, Doctor Zaynul ýAabideen ý May Allaah have Mercy upon him -. And he read to him ýRawdatun Naadhirý of Ibn Qudaamah.

ýThe Noble Shaykh, the Faqeeh ýAbdullaah bin Haamid al-Hammaad ý May Allaah have Mercy upon him ý and he read to him ýSubal as-Salaamý

ýThe Noble Shaykh, the Faqeeh, Muhammad bin Hamood al-Waaýilee ý May Allaah Preserve him ý and he read to him ýBidaayatul Mujtahidý of Ibn Rushd.

ýThe Noble Shaykh, ýAbdur-Raýoof al-Libdee ý May Allaah have Mercy upon him ý and he was from the scholars of the language in Madeenah an-Nabawiyyah and he read to him ýSharh Alfiyyah ibn Maaliký of Ibn ýAqeel.

ýThe Noble Shaykh, Mahmood as-Samaahee ý May Allaah have Mercy upon him ý and he was from the scholars of Fiqh in Madeenah an-Nabawiyyah, and he read to him ýBidaayah al-Mujtahidý

ýThe Noble Shaykh ýUmar bin Muhammad Falaatah ý May Allaah have Mercy upon him ý and he read to him ýSunan Abee Daawoodý.

ýThe Noble Shaykh, the Muffassir, Aboo Bakr al-Jazaaýiree ý May Allaah Preserve him ý and he took from him the knowledge of Tafseer and he used to attend his classes in the Haram al-Madanee.

ýThe Noble Shaykh Ahmad al-Azraq ý May Allaah have Mercy upon him ý and he read to him ýSubal as-Salaamý the explanation of Buloogh al-Maraam.

ýThe Noble Shaykh ýAlee bin Musharraf al-ýUmree ý May Allaah Preserve him ý and Imaam al-Albaanee ý May Allaah Preserve him ý nicknamed him ýal-Albaanee as-Sagheerý (the smaller al-Albaanee), ad he read to him ýSunan at-Tirmidheeý.

ýThe Noble Shaykh, the Recitor, Muhammad bin Ramadhaan al-Muqree ý May Allaah have Mercy upon him ý and he took from him the knowledge of Tajweed.
And from what we mentioned from the Scholars of the Noble shaykh Falaah, they are some of those whom the Shaykh had studied with and taken knowledge from.
Description of his Manners

The Shaykh ý May Allaah Preserve him ý is distinguished by good character, and manners in his actions, and desire to benefit and seek benefit, and humble with his students and brothers, and endeavors to judge justly in their affairs, and his concern for the Book and the Sunnah and the ýAqeedah of Ahlus Sunnah wal-Jamaaýah, and he is honored with the people of knowledge and his students in a high position, and esteem, and respect. From the most distinguishing signs of the Shaykh in his Manners is a constant smile which never leaves his face when he speaks to others and answers their questions.

And the Shaykh ý and All Praise is Due to Allaah ý it is witnessed with the one who is far and near in a high position and good character and a lot of manners, and for that he is similar to a father for all the Salafees in Kuwait.

His efforts in Knowledge and Daýwah:
The Shaykh has many efforts in spreading knowledge, he joins in many of the Knowledge Seminars, and is active in spreading Daýwah that is found in Kuwait and which benefits the Students of Knowledge.

And the Shaykh ý May Allaah Preserve him – is distinguished with his knowledge-based activity, and he gives classes on the various books of Ahlus Sunnah wal-Jamaaýah, and from the books and texts that the Noble Shaykh ý May Allaah Preserve him- teaches and he does not cease to teach some of them:

ýal-Usool ath-Thalaatha
ýKashf ash-Shubuhaat
ýAl-Usool as-Sittah
ýFath-ul-Majeed
ýSharh ýAqeedatul Waasitiyyah of Shaykh Saalih al-Fawzaan
ýAl-Fataawa al-Hamawiyyah
ýSharh ýAqeedatut Tahaawiyyah of Ibn Abil ýIzz
ýSharh as-Sunnah of al-Barbahaaree
ýAsh-Shareeýah of al-Aajurree
ýAl-Uddah Sharh al-ýUmdah
ýAl-Arbaýeen an-Nawawee

And the Shaykh ý May Allaah Preserve him ý does not cease to teach the students of knowledge in Kuwait and outside of it, just as he does not cease to teach ýAqeedah in the Islaamic University of Kuwait. And the Shaykh ý May Allaah Preserve him ý takes part in the Methodology of ýAqeedah in spreading Islaamic education in the Ministry of Education in the country of Kuwait.

His Methodology of Teaching:
The Shaykh ý May Allaah Preserve him- is distinguished in his unique style in teaching. And from the most important of what distinguishes the Shaykh in his teaching:

ýExamination of knowledge-based Issues in the chapter of Beliefs by mentioning the statements of the Salaf and the Muhaqqiqeen in these issues.

ýA way of explaining matters of beliefs by using general principles of the Manhaj of the Salaf ý May Allaah have Mercy upon them ý

ýMentioning the statements of the differing sects to Ahlus Sunnah wal-Jamaaýah in matters of Belief, and refuting them from the Book and the Sunnah and the language of the ýArab and the statements of the Salaf.

ýMuch of what the Shaykh ý May Allaah Preserve him ý relates from his scholars from what he learned from them, so he mentions their statements and in the matters which they have explained.

ýVerify the text of the book being explained.

ýMentioning the statements of the Fuqahaa, Muhadditheen, and Muhaqiqeen from the people of knowledge and their Madhhab in explaining the matters of Fiqh, and using the Daleel of their Madhhab from the Book and the Sunnah and the rest of the proofs of the rulings, then comparing and giving preference of the statements of the Fuqahaa.

His authorship:
1 ý al-ýAllaaqah bayn at-Tassawwuf wat-Tashyeeý (Doctorate Thesis)
2 ý Tahqeeq Thalaath min Shuýab al-Eemaan (Masters Thesis)
3 ý Nazýat at-Takfeer, Khutooratihaa wa ýAlaajihaa
4 ý Ar-Ruqya ash-Shareeýah bayn at-Tanzeel wat Tatbeeq
5 ý al-Iýtiqaad al-Waajib Nahw as-Sahaabah
6 ý al-Iýtiqaad al-Waajib Nahw al-Qadr
7 ý al-Ashaaýirah Laysoo min Ahlus-Sunnah wal-Jamaaýah (It is an comment on four statements worth being spread in Kuwait)
8 ý al-ýAqeedah Awalan (A published in the Magazine ýash-Shareeýahý)
9 ý al-Akhlaaq al-Islaamiyyah (Notes from the University)
10 ý al-Milal wan Nihal (Notes from the University)
11 ý ýAqeedah (2) (Notes from the University)

We ask Allaah to preserve our Shaykh, and benefit others through his knowledge, and bless him in his efforts, and reward him in his Islaam and the Muslims with good.

“Taken from Mahad-ul-Furqan .org website”

CLICK BELOW TO READ THE SPEECH OF SHAYKH FALAH

http://www.salafimanhaj.com/pdf/SalafiManhaj_TabdiAliHasan

Below is the posts from Salafitalk.net where the evil speeches has been spread about Shaykh Ali Hasan. Once you read the speech of Shaykh Falaah and then compare it with the speeches of Abu khadija and rest, and its simply obvious that they are manipulating the ummah to hate Shaykh Ali and boycott him. Allaahu alaam as to why they intend to harm the legacy of Shaykh Albani rahimallah yet claim to be adherents of minhaj of salaf yet attack the pillars of salafi minhaj in this era. May Allaah guide them if not save the ummah from evil of spubs. Ameen

A BRIEF INTRODUCTION TO ALI AL-HALABI

Ali Hasan bin Ali bin Abdul-Hameed al-Halabi is from Jordan. He first came to the UK in 1993. He was lauded as a student of the Imaam, the Muhaddith Muhammad Naasir ad-Deen al-Albaanee (rahimahullaah). Though young in age, he became known for sitting in the sessions of Shaikh Al-Albaanee in Jordan during the later years of the life of the Shaikh.

He was a very close companion of Saleem al-Hilaalee and Muhammad Moosa Nasr. In fact all three visited the UK in 1995 – and then their collective and individual visits became more and more regular.

After 1995 they started making regular visits to the USA, Canada, Europe and the Far East. Indeed they became famous due to their visitations of these various locations. One could venture as far as to say that in those times they were more well-known in the West than they were in the Middle-East, wallaahu a’lam.

In the early days whilst Shaikh Al-Albaanee (rahimahullaah) was alive, they were cautious about their stances towards ahlul-bid’ah and the hizbiyyeen. They would warn against them in general and in sittings with the du’aat (in the UK), they would clearly warn against the likes of the Kuwaiti group known as Ihyaa Turaath al-Islaamee and the followers of Muhammad Suroor. Indeed they would also warn against the likes of Safar al-Hawaalee, Salmaan al-Awdah and the other Qutubees. ALL of this of course in line with the crystal clear manhaj of Shaikh Al-Albaanee.

So the Salafis in general would speak good of them due to this and defend them upon this – believing that they were carrying the aqeedah and manhaj of the Muhaddith and Imaam, Shaikh Al-Albaanee.

However, as time went by, we noticed some contradictions between what they were calling to in public and what they would say in private gatherings
and insinuations they would make in lectures. They would make disparaging remarks towards other well-known scholars. They would try and restrict the
da’wah around them. They would disregard the refutations of the scholars if they opposed their close companions. So we found them defending the likes of Adnaan al-Ar’oor and Muhammad al-Maghraawee.

In 1999, only a few months before the death of Shaikh Al-Albaanee – Abul-Hasan al-Ma’rabi and Saleem al-Hilaalee enforced and imposed upon the Salafi du’aat in the UK a contract containing a command to refer all religious and manhaj affairs/disputes back to Ali Hasan and Saleem al-Hilaalee to the exclusion of the Scholars.

Many of the brothers still remember how Saleem al-Hilaalee and Abul-Hasan gloated at the Salafis, proud to have overpowered them with threats and bullying. Alhamdulillaah, most of the Salafi students of knowledge rejected the contract and either refused to sign or did not bother turning up to the signing. This resulted in several years whereby these very same Jordanians (who had now departed from the teachings of Shaikh Al-Albaanee) warned against the Salafi du’aat who stuck to the scholars in Riyaadh, Madeenah and the South (Saamitah). Wherever they would travel in the West, they would now warn against good Salafi students of knowledge, in Canada, in the USA, in France and across Europe. They tried to raise themselves up as the vanguards of the Salafi da’wah whereas in reality they defended the people of desires, promoted the manhaj of tamyee’ and watering down of the clear Salafi principles.

The issue came to a head during the fitnah of Abul-Hasan al-Ma’rabi (a few years later) when these individuals took to following their desires in opposition to the evidences (when the evidences were brought to them, they refused to accept them) – they waged a campaign against many of the scholars of the Sunnah, such as Shaikh Rabee’, Shaikh Ubaid, Shaikh Ahmad an-Najmee, Shaikh Zaid al-Madkhalee and Shaikh Muhammad bin Haadee. All this after the death of Shaikh al-Albaanee.

They started making more and more apparent their disdain for the Scholars of Saudi such as Shaikh Muhammad bin Haadee and Shaikh Rabee’. They would openly defend those who the scholars warned against such as al-Maghraawee, Ar’oor, Muhammad al-Hassaan, Abul-Hasan al-Ma’rabi. They would not defend these deviants upon knowledge, but upon desires – they would reject clear-cut evidences presented by the likes of Shaikh Rabee’ and Shaikh
Ubaid al-Jaabiree. Their counter-argument would never go beyond, “there is no consensus of the scholars in their jarh of al-Ma’rabi”(!!) or “Shaikh so-and-so still has not refuted him” or “Shaikh Rabee’ is not a hujjah” (!!) etc. So thousands of Salafis in the West realised the games they were playing and so kept their distance from them.

They would raise themselves to a position where they regarded themselves as equals to the likes of Shaikh Rabee’, Shaikh Muqbil and Shaikh Ahmad an-
Najmee. So much so that many of the youth in the West would regard Ali Hasan and Saleem al-Hilaalee to contemporaries of Shaikh Rabee’ bin Haadee! The reality is that they are not equal or contemporaries of Shaikh Rabee’ – not in ‘ilm and not in age.

Then the Shaytaan led them to the very same Jam’iyyah they used to warn against: Jam’iyyah Ihyaa Turaath of Kuwait! They started working with them
and taking their wealth!

After all this they split amongst themselves, Saleem al-Hilaalee (freed himself and) split from Ali al-Halabi and the others, and their followers likewise split amongst themselves.

So now the scholars warn openly against the innovations of Ali Hasan al-Halabi. Shaikh Ahmad bin Umar Baazmool (hafidhahullaah) compiled a 804 page book in refutation of the deviations of Ali Hasan, called: “Siyaanatus-Salafee min Waswasati wa Talbisaat Ali al-Halabi” – This book is an amazing compilation. So get a copy O Salafi, and remain upon clarity.

http://www.salafiaudio.com

Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=33&Topic=11387&sortby=desc

Who are the Scholars of al-Jarh (Disparagement) wat-Ta’deel (Recommendation) in this Day and Age?


Who are the Scholars of al-Jarh (Disparagement) wat-Ta’deel (Recommendation) in this Day and Age?
Noble Shaykh, who are the Scholars of al-Jarh (Disparagement) wat-Ta’deel (Recommendation) in this Day and Age?

Answer: “By Allah, we don’t know of anyone who is from the Scholars of al-Jarh (Disparagement) wat-Ta’deel (Recommendation) in this Day and Age. The Scholars of al-Jarh (Disparagement) wat-Ta’deel (Recommendation) are in their graves now but their words are present within their books of al-Jarh (Disparagement) wat-Ta’deel (Recommendation). Al-Jarh (Disparagement) wat-Ta’deel (Recommendation) concerns the knowledge of the chain of transmission and the (knowledge) of the narrators of the prophetic narrations. Al-Jarh (Disparagement) wat-Ta’deel (Recommendation) is not abusing people and belittling them, “Such and such a person is this”, and “such and such a person is that”. Some of the people are praised and some of the people are disparaged. This is backbiting and gossip not al-Jarh (Disparagement) wat-Ta’deel (Recommendation).”

Ash-Shaykh Saalih al-Fawzaan, may Allah protect him from every evil and harm. On the 14th of Muharram, 1427 A.H. at Masjid al-Ameer Mu’tib bin ‘Abdil-‘Azeez during the lessons given on Sharh-us-Sunnah by al-Barbaharee.
Translated by Aboo ‘Imraan al-Mekseekee-may Allah guide him.

Source: http://thekibaar.blogspot.co.uk/2012/10/who-are-scholars-of-al-jarh.html

Faith in Allah


Professionally, Shaikh (Dr.) Abdullah al-Farsi has a Ph.D. in Mechanical Engineering, from Cleveland State University, U.S.A. Shaikh (Dr.) Abdullah al-Farsi has studied many books under senior students from the Islamic University of Madeenah, and has been encouraged by them to teach the books of Aqeedah in English. Amongst the major scholars who know him are Shaikh Saaleh aal-Shaikh and Shaikh Saleh ibn al-Fawzan. He was known to Shaikh Ibn Baaz (rahimahullah) and has an honorary tazkeeyah (recommendation) from Shaikh Badiuddin Shah Sindhi (rahimahullah). Shaikh (Dr.) Abdullah al-Farsi has been active in the field of dawah since 1980, mostly in America and Europe, and he has taught many Aqeedah books in Kuwait. He has an extensive personal research on books of Tafseer, explanations of Hadeeth and the writings of Shaikhul-Islaam Ibn Taymiyyah (rahimahullah).
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Topics Covered under Faith in Allah

Importance of Faith in Islam * The Importance of Learning Faith before other aspects of the religion * The Importance and significance of Sunnah in Islam

Faith in the Existence of Allah * Four Proofs of Allah’s Existence * Sound Human Instinct that bears witness to the Existence of Allah * Rational Proofs which no sound mind can reject * All Divine Religions testify to the Existence of Allah * Real Life Incidents that are beyond human capabilities testify to the Existence of Allah

The Three Categories of Tawheed * The Three Categories of Tawheed (Oneness of Allah) mentioned in the Qur’an * Establishing Tawheed before other aspects of the Religion * The Necessity of being upon Tawheed at one’s last moment * No proof of dividing Tawheed into more than three Categories * Actions are part of Eeman and not the fruit of Eeman

Faith in Tawheed ar-Rububiyah (Oneness of Allah’s Lordship) * No nation ever denied the Lordship of Allah. * Allah called the learned men of the Jews and Christians as ‘their lords’ because they took their learned men as legislators besides Allah. * Ruling by the Rule of Allah falls under Tawheed (Oneness) of Allah’s Lordship because it is applying Allah’s Judgment that pertains to His Lordship and Authority * Ruling by the Rule of Allah also falls under Tawheed (Oneness) of Allah’s Worship because it is our act of worship to submit to the Legislation of Allah.

Faith in al-Asma was-Sifaat (Oneness of Allah’s Names and Attributes) * Affirming all the Names and Attributes of Allah mentioned in the Qur’an and the Sunnah * Declaring Allah to be free from any imperfection * Declaring Allah to be free from any resemblance * No hope of understanding the true nature of Allah’s Attributes * Verses and Ahadeeth that speak about the Names and Attributes of Allah are not ambiguous * Believing in the Names and Attributes of Allah is obligatory * The primary Cause behind deviation concerning Allah’s Names and Attributes is Anthropomorphism (i.e., not declaring Allah to be free from resemblance)

Faith in al-Uluhiyyah (Oneness of Allah’s Worship) * 3 Pillars of Worship * Love of Allah * Desire in Allah’s Mercy * Fear of Allah’s Wrath * The Importance of Striking a Balance between Hope in * Allah’s Mercy and Fear of His Wrath

The Two Conditions of Worship
1. Sincerity: Purity of Intention
2. According to the Sharee’ah

Refuting those who misinterpret La ilaha illa Allah

The Importance of Knowing Allah Correctly

In Defense of the Prophet (May the Peace and blessings of Allah be upon him)


In Defense of the Prophet (May the Peace and blessings of Allah be upon him)

Shaykh Abdur-Rahmaan ibn Naasir as-Sa`dee

Reference: Tayseer Al-Kareem Al-Rahman fee Tafseer Kalaam Al Mannaan (Tafseer Al-Sa’adi) [15: 95-99]

Category: Tafseer

Allah Subhaanahu Wata’ala said the meaning of which is:

{Truly! We have sufficed you against the scoffers. Who set up along with Allah another ilah (god), they will come to know. Indeed, We know that your breast is straitened at what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him). And worship your Lord until there comes unto you the certainty (i.e. death).} [15: 95-99]

(In the previous verse) Allah orders his messenger not to pay any attention to them ( the disbelievers) or to anyone else and to remain steadfast upon the command of Allah as well as propagating this to everyone and not letting any interferer interfere and impede (his execution of) the command of Allah. (Allah also orders him) not to let the statements of the doubters impede him. {and turn away from Al-Mushrikun (polytheists, idolaters, and disbelievers,} i.e. Do not pay any attention to them and leave their blasphemy and insults while devoting yourself to your affairs. {Truly! We have sufficed you against the mockers.}

Those who mock and ridicule you and (also mock) that which you have come with (Islam), and this is a promise from Allah to His messenger that those who mock him will never harm him (and his message) in any way. It is also a promise (from Allah to His messenger) that Allah will suffice him against those who mock him with whatever he wishes from the different types of punishments, and Indeed Allah has done just that, for there has never been a person who manifested and publicized the mockery of the messenger of Allah (may the peace and blessings of Allah be upon him) and that which he had come with except that Allah destroyed such a person and killed him in the worst possible manner.

Then Allah mentioned their (evil) characteristic, and that is; just as they wrong and trouble you (with their statements of mockery), they are also wronging Allah by associating another ilah (false god) with him (in worship), although He is their Lord, Creator and Manager of their affairs. {they will come to know.} The consequence of their actions when they arrive at the resurrection (on the day of resurrection).

{Indeed, We know that your breast is straitened at what they say.} To you from their belying and mockery, and we are most capable of their eradication through punishment and (we are also capable of) hastening that which they deserve (from the punishment). However, Allah grants a respite (to the mockers lest they repent) but does not ignore or overlook (their mockery of the prophet if they fail to repent.)

So, you O Muhammad {Glorify the praises of your Lord and be of those who prostrate themselves (to Him).} i.e. Increase in the remembrance of Allah, and in his glorification, praise and (increase) in prayer, for indeed all of these (types of worship) will widen and relieve your breast (from their mockery) and will also aid you in your affairs.

{And worship your Lord until there comes unto you the certainty.} i.e. death – so continue at all times to come closer to Allah with different types of worship, and he (the prophet) may the peace and blessings of Allah be upon him obeyed the commandments of his Lord and continued to persevere in worship until certainty came to him from his Lord, may the peace and blessings of Allah be upon him.

Translator: Muhammad Ali Aideed Hassan, Abu Salma

Date Published: Monday, 17 September 2012

This article has been read 211 times

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