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”You cannot establish the dawah without refutations. Just like you cannot establish tawheed without refuting shirk.”

– Abu ‘Abdis-Salaam al-Juyaanee,  Explanation of the Hadeeth of Jibreel – From the works of Shaykh Saalih al-Fawzaan

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Benefits from Explanation of the Hadeeth of Jibreel – From the works of Shaykh Saalih al-Fawzaan

Abu ‘Abdis-Salaam al-Juyaanee [Florida, USA]

Location: Masjid al-Furqaan (TROID)
Date: Sat. Oct. 29th and Sun. Oct. 30th
[note: regulalry scheduled class with Moosaa Richardson will continue as normal and will become part of the schedule.

Event Schedule (and WiZiQ):

Benefits from the Explanation of The Hadeeth of Jibreel 1/4

Sat. 29th Oct. 5:00PM:  http://www.wiziq.com/online-class/646649-benefits-from-the-explanation-of-the-hadeeth-of-jibreel-1-4

Benefits from the Explanation of The Hadeeth of Jibreel 2/4

Sat. 29th Oct. 6:30PM: http://www.wiziq.com/online-class/646650-benefits-from-the-explanation-of-the-hadeeth-of-jibreel-2-4

Benefits from the Explanation of The Hadeeth of Jibreel 3/4

Sun. 30th Oct. 5:00PM: http://www.wiziq.com/online-class/646651-benefits-from-the-explanation-of-the-hadeeth-of-jibreel-3-4

Benefits from the Explanation of The Hadeeth of Jibreel 4/4

Sun. 30th Oct. 6:30PM: http://www.wiziq.com/online-class/646655-benefits-from-the-explanation-of-the-hadeeth-of-jibreel-4-4

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Question [35] :
Is there a difference between the Aqeedah and the Manhaj?

Answer [35]

The Manhaaj is more general [and or broader] than the Aqeedah;

  • The Manhaaj is in the Aqeedah [beliefs] and in the Sulook [mannerism] and in the Akhlaaq [morals] and in the Mu’a3malaat [mutual relations and business transactions] in the life of every Muslim and in every field in which the Muslim traverses is called the Manhaj.
  • As for Aqeedah, then what is intended by it, is the foundation of Imaan [what the Muslim believes] and the meaning of the Shahadatain [Testification] and that which it comprises of and this is what is meant by Aqeedah.

Ajweebatul Mufeedah Anil As’ilati Al-Manaahij Al-Jadeedah [pg.75]
Sheikh Saalih Ibn Fawzaan Ibn Abdillaah Al-Fawzaan {Hafidhahullaah}]

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Author:’Abdullaah Ibn Saalih Al-Fawzaan
Source:Ahaadeeth As-Siyaam (pg. 141-143)
Translator:Al-Manhaj.Com Staff

Abu Hurairah (raa) reported that the Messenger of Allaah (saws) said: “Whoever performs the night prayer on the night of Al-Qadr with Eemaan (firm belief) and seeking reward will have all his past sins forgiven.” [1]

This hadeeth is evidence for the virtue of the night of Al-Qadr as well as performing qiyaam (night prayer) during it. And it indicates that it is a grand night, which Allaah has honored and made better than a thousand months, with regard to its blessing and the blessings found in the righteous deeds that are performed in it. Thus it is better than the worship of a thousand months and that is equivalent to eighty-three years and four months. Due to this, whoever performs qiyaam (night prayer) with true faith and while seeking reward in it, will be forgiven his past sins. There were certain verses revealed concerning this virtue:

Allaah says: “We sent it (the Qur’aan) down on a blessed night. Verily We are Ever-Warning. Therein (on that night) is decreed every matter of ordainment.” [2]

Therefore, it is a “blessed night” meaning it possesses much good and blessing due to its merit and the great reward that awaits the one who does good deeds in it. Among its blessings, is that Allaah revealed the Qur’aan in it. Allaah says:

“Verily, We have sent it (the Qur’aan) down in the night of Al-Qadr. And what will make you know what the night of Al-Qadr is? The night of Al-Qadr is better than a thousand months. Therein descend the angels and the Rooh (Jibreel) by their Lord’s permission with all decrees. (All that night) there is peace, until the appearance of dawn.” [3]

Ibn Katheer (rahimahullaah) said concerning Allaah’s saying: “Therein descend the angels and the Rooh: “This means that the descending of the angels increases during this night due to the vast amount of its blessings. And the angels descend along with the descent of blessing and mercy, just as they descend during the time when the Qur’aan is recited and encompass the gatherings in which Allaah is remembered and spread their wings for the true seeker of knowledge, out of respect for him.” [4]

This night occurs only in Ramadaan, since Allaah revealed the Qur’aan in it. He informs us that its revelation occurred during the month of Ramadaan in His saying: “Verily, We have sent it (the Qur’aan) down in the night of Al-Qadr.” [5]

And His saying: “The month of Ramadaan in which was revealed the Qur’aan” [6]

This means that its revelation from Allaah to His Prophet Muhammad (saws) began in it.

Allaah’s statement: “The night of Al-Qadr” is either an indicative of the honor and station of that night, as it is said: “Such and such person has great Qadr”. The conjunction of “the night” to Al-Qadr is the joining of a descriptive feature to it, thus making it mean “An honorable night”. The word “Al-Qadr” may also be in reference to the ordainment and disposal of affairs. Thus, its being joined to the word “the night” would be in order to denote a place or time for it. So it would mean “the night in which all that will occur in the following year will be decreed.” This is similar to Allaah’s saying: “Therein (on that night) is decreed every matter of ordainment.” [7]

Qataadah said of this: “Therein is decreed every matter for the (upcoming) year” [8] and Ibn Al-Qayyim said that this is the correct opinion. [9]

What seems most correct is that there is nothing that restricts the possibility of these two understandings and Allaah knows best.

His statement: “with Eemaan means with firm conviction in what Allaah has prepared for those who stand in prayer during this magnificent night. And “seeking reward” means looking for reward and the attainment of recompense.

Thus, this is a grand night, which Allaah has chosen for beginning the revelation of the Qur’aan. So the Muslim must acknowledge its weight in worth, by guarding it and spending it in worship whilst having firm conviction and seeking the reward of Allaah, in order that Allaah may forgive all of his previous sins. This is why the Prophet (saws) warned us about being heedless of this night and being neglectful of spending it in worship, for the Muslim would be prevented from its good.

Abu Hurairah (raa) reported that the Messenger of Allaah (saws) said: “Ramadaan has come to you – a blessed month. Allaah has made it obligatory upon you to fast in it. During this month, the gates of heaven are open, the gates of the Hellfire are closed and the evil devils are chained. To Allaah belongs a night in it, which is better than a thousand months. Whoever is prevented from its good, then he has been deprived.” [10]

The Muslim should supplicate much on the nights in which the night of Al-Qadr is sought. And he should supplicate with that which the Prophet (saws) instructed ‘Aa’ishah (raa) with, when she asked him: “What if I know on which night the night of Al-Qadr occurs, what should I say?” So he (saws) said: “Say: O Allaah, indeed you are All-Pardoning. You love forgiveness, so forgive me.” [11]

Ibn Katheer (rahimahullaah) said: “It is recommended to supplicate a lot at all times and (to supplicate) more than that during the month of Ramadaan, its last ten days and its odd days. And it is highly recommended to increase ones invoking with this supplication: ‘O Allaah, indeed you are All-Pardoning. You love forgiveness, so forgive me.'” [12]

 


Footnotes:

[1] Al-Bukhaaree (4/2550 and Muslim (759)

[2] Surat-ud-Dukhaan: 3-4

[3] Surat-ul-Qadr: 1-5

[4] Tafseer Ibn Katheer: (8/465)

[5] Surat-ul-Qadr: 1

[6] Surat-ul-Baqarah: 185

[7] Surat-ud-Dukhaan: 4

[8] Reported by At-Tabaree in his Tafseer (25/65) as well as Al-Bayhaqee in his book Fadaa’il-ul-Awqaat (pg. 216). Its chain of narration is saheeh.

[9] See Shifaa’-ul-‘Aleel of Ibn Qayyim (pg. 42)

[10] This hadeeth is reported by Ahmad and An-Nasaa’ee. See Ahmad Shaakir’s checking of the Musnad (no. 7148) and Saheeh At-Targheeb wat-Tarheeb of Al-Albaanee (1490) as well as Tamaam-ul-Mannah (395)

[11] Reported by At-Tirmidhee and Ibn Maajah with an authentic chain. [Translator’s note: The supplication transliterated from Arabic reads: “Allaahumma Innaka ‘Afuwwun Tuhibbul-‘Afwa Fa’affoo ‘annee.” ]

[12] Tafseer Ibn Katheer: 8/472

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Question:

I ask Allah to give you good. If a scholar has two opinions concerning one issue, then we learn that his last statement was his second opinion, is it upon us to take his first statement and leave his second statement especially if the two statements contradict each other?

Answer:

My brother, we do not worship according to the statements of the scholars, we worship according to proofs and evidence conveyed from the Messengerصلى الله عليه وسلم, thus whatever agrees with the proofs from the Book and the Sunnah from the statement of the scholar or from the statements of the scholars then we take it and whatever opposes the evidence we leave it.

أحسن الله إليكم : إذا كان للعالم له في المسألة قولان ثم عرفنا أن القول الأخير هو القول الثاني . فهل لنا أن نأخذ بالقول الأول وندع القول الثاني خاصة إذا كان القولان متعارضين ؟ نرجو التوضيح ؟

العلامة صالح الفوزان حفظه الله :

يا أخي نحن ما لم نُتعبد بأقوال العلماء تُعُبِّدنا بالدليل الوارد عن الرسول صلى الله عليه وسلم ، فما وافق الدليل من الكتاب والسنة من أقوال العالم أو من أقوال العلماء أخذنا به ، وما خالف الدليل تركناه . نعم .

The above is a summary translation taken from sahab.net

If a Scholar has two contradicting opinions which one do we follow?

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Shaykh Saalih al-Fawzaan was asked: “Many people say that those who refute the people of innovation are the cause of separation.”

Shaykh al-Fawzan answered: “Yes, separation between the truth and the falsehood; this is correct. We make a distinction between truth and the falsehood and (also between) the people of truth and the people of falsehood. We are going to refute (the people of falsehood), and the Scholars refuted (the people of falsehood). This is not for the purpose of causing division; this is to gather the people upon the truth, because with people remaining upon misguidance and upon the speech of falsehood, then this causes division between the Muslims. As for clarifying the truth for the people, so they can gather upon it, then this is the da’wah towards unity, not the da’wah towards separation. The da’wah towards separation is when it is said, ‘The people of falsehood are not to be refuted.’ This is the da’wah to division if they only gave thought.”

[Taken from the recorded lessons of Shaykh Saalih al-Fawzaan in explanation of Sharhus-Sunnah of Imaam al-Barbahaaree (d.329H).]

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By Shaykh Saalih Bin Fawzaan al-Fawzaan
A stern advice to those who belittle the learning and teaching of the creed of Islaam.
Unfortunately, many of the du’aat (callers to Islaam) are themselves unaware of (basic matters such as) what are the conditions for Prayer, or unaware of the rules and regulations concerning wudoo‘ (ablution) and those matters which invalidate wudoo‘.[Q]: There are some people here, who keep away from (attending) lessons on ’aqeedah (creed/beliefs), and they say: ‘We are Muslims, we are not unbelievers or idol-worshippers such that we have to learn ’aqeedah or attend lectures about it.’ So, O noble Shaykh, what is your view regarding this!

[A]: Teaching the Muslims (the correct) ’aqeedah does not mean that we have judged them to be unbelievers. Rather, we teach the Muslims about ’aqeedah in order for them to know about it thoroughly, and know what matters nullify it and what matters are contrary to it. Hudhayfah Ibnul-Yamaan, one of the distinguished Companions – radiyallaahu ’anhu – said:

“People used to ask the Messenger about the good, but I used to ask him about the evil, for fear of falling into it.” [2] Likewise ’Umar Ibnul-Khattaab (radiyallaahu ’anhu) said: “Soon the bonds of Islaam will be loosened bit by bit, because people will enter into Islaam but will be unaware of Jaahiliyyah (ignorant practices that Islaam opposes).” [3] Thus, when we teach ’aqeedah, this does not imply that we have judged those whom we are teaching to be non-Muslims. Rather, what it means is that we desire that they should be thoroughly aware of the correct Islaamic ’aqeedah; so as to cling to it, and to be aware of what opposes it; so as to keep far away from it. Allaah – the Most High – said, whilst addressing His Prophet sallallaahu ‘alayhi wa sallam:

“So have knowledge about Laa ilaaha illallaah (i.e, have knowledge that none has the right to be worshipped except Allaah), and seek forgiveness for your sins, and for the believing men and women.” [Soorah Muhammad 47:19]

So it is essential that a person learns and that he does not content himself with merely saying: ‘I am a Muslim.’ Yes indeed, you are a Muslim – and all praise is for Allaah! However, if one of you were asked as to what Islaam means, or you were asked to explain what Islaam is, then many of you would not be able to correctly explain this. If one of you were to be asked to explain what are those factors which nullify Islaam, then many of you would not be able to explain this. Thus, if a person is ignorant (of such fundamentals), it is possible that he may fall into falsehood without realizing it. If one of you were asked to explain the pillars of Islaam or eemaan (faith) that the Messenger (sallallaahu ’alayhi wa sallam) explained and taught, we would find that most people would be unable to do so. So how is it that a person (suffices with) saying: ‘I am a Muslim,’ yet does not know these (basic) matters!

Unfortunately, many of the du’aat (callers to Islaam) are themselves unaware of (basic matters such as) what are the conditions for Prayer, or unaware of the rules and regulations concerning wudoo‘ (ablution) and those matters which invalidate wudoo‘. Some of them do not even know what matters form the arkaan (pillars) of the Prayer, or form its waajibaat (obligations), or those matters which invalidate the Prayer. So what Islaam are they calling to! Islaam is not merely a call, rather it is a reality to be learnt and practiced. So it is essential to acquire sound knowledge and understanding of the Religion. This is because a person who does not have sound knowledge, may fall into dangers without even realizing it; just like a person who walks down a path, but is ignorant of the fact that along this path there is a ditch, or a hole, or even an ambush. Yet (due to his ignorance) he ends up falling into the hole, or the ambush, without even realizing it.

Thus it is essential to learn about Tawheed, since it is Tawheed that is the basic foundation (of both the Religion and the correct Islaamic ’aqeedah). Indeed, no one abstains from learning about Tawheed (and those matters it necessitates, as well as its limits, conditions, fundamentals, clear proofs, fruits and consequences, and those matters which increase and strengthen it, and those that decrease and weaken it, etc.) except one of two people: [i] an ignorant person – and the ignorant person’s [view] is not to be given any weight; or [ii] a bigoted deviant – one who desires to avert people from the ’aqeedah of pure Tawheed, and who wishes to conceal from the people his own false beliefs, and those other deviant beliefs that are (falsely) ascribed to Islaam. And this is possibly the Ease of many of those who abstain from learning about Tawheed. Allaah – the Most High – said:

“And it is not proper for all the Believers to go out together and fight. From every troop of them only a party of them should go forth, so that those who remain behind may gain understanding of the Religion so that they may (instruct and) warn their people when they return to them, in order that they may beware.” [Sooratut-Tawbah 9:122]Also, the Messenger (sallallaahu ’alayhi wa sallam) said: “Whoever Allaah desires to show goodness to, He gives him the understanding of the Religion.” [4] The meaning of this hadeeth is that whenever Allaah does not want to show goodness to a person, He does not give him the understanding of the Religion. So the one who says: ‘I do not need to learn ’aqeedah.’ It is as if he is saying: ‘I do not need to gain understanding of the Religion!’ And this is said by either an ignorant person, or one who is misguided!Footnotes:

[1] al-Muntaqaa min Fataawaa (1/303-306)
[2] Related by al-Bukhaaree (no. 3606) and Muslim (no. 1847)
[3] Related by Ibn Taymiyyah in his Majmoo’ul-Fataawaa (10/301)
[4] Related by al-Bukhaaree (1/25), from Mu’aawiyah (radiyallaahu ’anhu)

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