What is a true scholar?

Many Muslims are confused about this topic about who is a scholar and who is not. As we remember months ago there was a heated discussion about this matter and the claim was made that Trinidad contains local scholars. On this note I would like to write some of the words of Shaikh Muhammad Ibn Salih Al Uthaimeen in order to clarify this matter.

The Shaikh said (after mentioning the virtues of knowledge and the scholars): Once that is made clear (the virtues of knowledge and its people) it is of utmost importance to know who the true scholars are, they are the ones who nuture the people upon the Shari’ah (Law) of their Lord until they (the people) have the ability to diffrentiate between those scholars who nuture the people (upon truth) and those who simply imitate them and in reality they are not from them, they imitate them in their appearance, how they look, their statements and their actions, but he is not from them in terms of advising the creation and seeking the truth, for the best of what they have is dressing the truth with falsehood and presenting the falsehood with decorated sentences with which the thirsty would think it is water until he comes to it and he doesn’t find anything (it is a mirage in other words). But it is innovation and misguidance that some people think is knowledge and understanding of the religion and that what is other than it is not spoken about except by a heretic or a madman…

Taken from the explaination of principle 4 of Usuul Us Sittah 

What the Ulama have said about Shaikh Muqbil

Shaikh Ibn Baz said of him: Shaikh Muqbil is more knowledgeable than me and is a Muhaddith (this is from Shaikh Ibn Baz’s humility).

Shaikh Al Albani said: The Shaikh is a caller to the book and the Sunnah and toward what the companions were upon.

Shaikh Muhammad Ibn Salih Al Uthaimeen said: Shaikh Muqbil is Imam Imam Imam (meaning leader).

Shaikh Ahmad An Najmi said: Shaikh Muqbil Ibn Hadi is an Alim from the Salafis and he has established the Methodology of the Salaf Us Salih in his books and he has called toward it and taught his students the Methodology of the Salaf.

 Shaikh Rabee’ Ibn Hadi said: He is the carrier of the flag of Tawheed and Sunnah. This caller to Allah who is the true reviver in Yemen… the one who is abstinent and shuns from the world and is righteous, the scholar of Hadeeth who mashed the Dunya and its decorations under his feet.

When does a person become Hizbee.

Shaikh Zaid Al Madkhali was asked when does a man become a Hizbee? Henceforth he gave seven descriptions

1) بانضمامه إلى جماعة معينة لها منهجها الخاص بها المخالف لمنهج السلف أهل الحديث والأثر كجماعة الإخوان وفصائلها وجماعة التبليغ المتعاطفين معها وانتصاره لحزبه أو جماعته بحق أو بباطل .
1) He holds on to a specific group which has its own methodology that deviates from that of the methodology of the Salaf, the people of Hadeeth and Narrations like the Ikhwaan (Al Muslimeen) and its sections and the Tableeghi Jama’ah and those who are sympathetic with it. And he defends his party or group whether they are upon truth or falsehood.

2) مجالسته ومشيه مع إحدى الجماعات السالفة الذكر وغيرها من أهل الانحراف فى العقيدة والعمل وسواء كانوا جماعة أو كانوا فردا تابعًا أو متبوعاً.
2) His sitting and walking with one of these groups that were previously mentioned and other than them who are deviant in their belief and action whether they are a group or a single person whether they are leaders or followers.

3) نقده لأهل السنة وتغير وجهه إذا سمع من يرد على الحزبين المعاصرين أصحاب التنظيمات السريه والتكتلات الخفية .
3) His disparagement of the people of the Sunnah and the turning of his face (like he ate a sour lime as we say in Trinidad) when he hears refutations of the contemporary partisans and the people who have secret organizations and hidden blocs.

4) وقوعه فى أعراض الدعاة إلى تمسك بما عليه أهل الأثر من طاعة الله وطاعة الرسول وطاعة ولاة أمور المسلمين السائرين على نهج السلف.
4) Him speaking ill of those who call toward holding on to what the people of narrations were upon from the obidience of Allah and the obidience of the Messenger and the Muslim rulers who are upon the way of the Salaf.

5) وقوعه فى أعراض ولاة الأمر ومحبة من يشهرون بهم فى كتبهم وأشرطتهم ومجالسهم .
His ill speech about the Muslim rulers and their love to make their faults public in their books, tapes and sittings.

6) هجومه على العلماء الذين لم يثوروا على الحكام حال وقوعهم فى الخطأ فيصفهم بالمداهنة ونحوها من الرزايا التي لا يطلقها على العلماء الربانيين إلا مرضى القلوب وسفهاء الأحلام.
His ill speech about the scholars who do not seek to bring about revolution against the rulers when they fall into sin. And they describe them with hypocrisy and other than that of the ill speech that is not appropiate to say about the scholars who nuture the people upon authentic knowledge except that they have evil hearts and foolish ideas.

7) حبه للأناشيد والتمثيليات ودفاعه الحار عنها وعن أهلها.
7) Their love for Nasheeds and plays and defending it and its people to his utmost.

المصدر : العقد المنضد الجديد فى الإجابة على مسائل فى الفقه والمناهج والتوحيد ص 43 و 44

Source: Al Aqd Al Mundid Fi Ijabat Al Masail Fee Fiqh, Wal Manahij Wat Tawheed: pages 43-44

Taken from: http://www.alsonnah.com/suna/showthread.php?t=541

The unlawful form of Tawassul which is Shirk

بسم الله الرحمن الرحيم

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Many of those who claim Islam say that it is lawful to call upon the dead in order for them to call Allah ta’ala. They do this because they say they are sinners and that the righteous have authority with Allah ta’ala hence they can carry this du’a to Allah for him to answer it. Furthermore, they decorate this evil deed using the word Tawassul (seeking a means to come close to Allah). <o</o>>
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However this my dear Muslim brothers and sisters is Shirk and takes one out of the fold of Islam by the agreement of the early scholars. And it is in fact the religion of Abu Jahl and Abu Lahab who used to say: “they (the idols) are our intercessors to Allah” {Surah Ynus verse 18} , and “we do not worship them (the idols) except to come closer to Allah“. (Surah Zumar verse 3}<o</o>>
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In this small effort I will underline many reasons as to why it is Shirk using the speech of the scholars: <o</o>>
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1) Shirk is defined as asking other than Allah for something that only Allah ta’ala is capable of giving. Hence when one asks Prophet Muhammad or Abdul Qaadir Al Jailani or Bedawi for something that only Allah is capable of giving this is Shirk since those who have done this have given to other than Allah what is only reserved for Allah.

2) Worship is everything that Allah loves and is pleased with from statements and actions whether they are in secret or apparant. And it contains two pillars which are love and humility.

In many cases we see that those who claim that asking the dead is simply seeking a nearness to Allah raise their hands when asking the dead, asking with sincerity, singing Qaseedas and even shedding tears in order to make their du’a as beautiful as possible so that the dead can accept it.

This type of asking entails love and humility which is quite obvious to the reader and this should only be directed to Allah ta’ala. Hence when someone directs these pillars of worship to other than Allah it is quite clear that he is making Shirk. Because if we were commanded to ask Allah ta’ala in the best of manners and we call upon other than Allah in the same manner this would be sharing (or making Shirk) in our supplication with Allah ta’ala.

Shaikh Sulaimaan the son of Abdullah the son of Muhammad Ibn Abdul Wahhab said in Tayseer Azeezil Hameed: Taking intercessors and dieites with Allah is an opression to Allah’s rights in his Lordship and a diminuition in his majesty in worship and evil suspicion about the Lord of the Worlds… for verily they (those who have taken with Allah intercessors and dieties) have evil suspicion toward Allah up to the point that they have made Shirk with him, and if they thought good of Allah they would have worshipped him with the true worship (calling upon him alone etc).

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3) Asking for intercession comes in two categories: i) The intercession of the disbelievers and the grave worshippers: Asking the dead for their intercession. However, this is asking them in what they are incapable of granting and that which only Allah can grant.
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ii) The intercession of the people of Tawheed: This is the type of intercession where the one who is interceding gets permission from Allah. And the one who is getting interceeded for is from the people who establish the oneness of Allah. This type of intercession would only occur on the day of judgment as is established in the du’a after the Adhan where we ask Allah to make the Prophet an intercessor for us on that day. Hence it is not allowed to ask the Propherts or the righteous for intercession in this world when they have not been given such permission by Allah.
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Therefore one can ask Allah: “Oh Allah let Muhammad be an intercessor for me”. However it is unlawful to say : “Oh Muhammad ask Allah ta’ala for me” when it is established in authentic Ahadeeth that the Prophet Muhammad would only get this permission on the day of judgement.
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4) One of their major doubts is that the like of the intercessor to Allah is the example of the minister/secretary to the ruler. Hence they say that since we need an advisor to speak to a ruler in order to grant us our needs we need an intercessor to raise our problems to Allah in order for Allah to grant our needs. However, this is clearly making Allah similar to his creation as Shaikh Ul Islam Ibn Taymeeyah pointed out.

Shaikh Ul Islam Ibn Taymeeyah in his Fatawa:

“And if they establish intercessors between Allah and his creation, as a minister/secretary between a king and his subjects in that they (the intercessors) raise to Allah the needs of his creation. Hence, Allah is the one who guides his servants and provides for them by their intercession, therefore the creation asks these intercessors, and then they (the intercessors) ask Allah as the ministers/secretaries of the rulers ask the rulers to grant the sunjects their needs, because they are near them. Therefore the sunjects ask them, out of proper manners rather than ask the ruler , or with the belief that asking these intercessors is more beneficial than asking the ruler because they are nearer to the ruler than the subject who is asking for his need to be fulfilled. Whomsoever establishes them (the Prophets and the righteous) as intemediaries by this means, then he is a Kaafir and a Mushrik, he should repent to Allah and if he doesn’t do so he should be killed.1 And these people are anthrophomorphists who make the creation similar to the creator and call upon other dieties with Allah… . And the meaning here is that whomsoever establishes intemediaries between Allah and his creation, like the intemediaries between a ruler and his subjects, then he is a Mushrik. Rather this is the religion of the Mushrikeen from those who worship idols and say: they are pictures of the Prophets and righteous, and they are a means to come closer to Allah.

N.B: This is because the one who does so is assuming one of three things:

(i) That Allah ta’ala cannot answer du’a unless it is through a righteous person when he has said: “And Your Lord has said ask me and I shall answer…” Hence they assume that Allah is deficient in capability when he is Al Qadeer (one who has perfect capability).

(ii) That Allah doesn’t know about what is happening unless one of the dead asks him. And by this they assume that Allah is deficient in knowledge when he is Al ‘Aleem (the one who has perfect knowledge)

(iii) Or they assume that Allah is not merciful enough to answer their du’a unless someone close to him pleads to him. By this they diminish his capability of being the most merciful of those who have mercy.

From this it is quite clear that asking Allah through the dead is Major Shirk. However, in order to make this matter even clearer to our dear Muslim brothers and sisters I would like to quote two of our major scholars who has died recently.

Shaikh Abdul Azeez Ibn Baz said in his Fatawa:

“And as for seeking nearness to Allah by asking the Messenger to making du’a for him and seeking deliverance from him and asking for victory above one’s enemy and the sick to be healed- then this is MAJOR SHIRK and this is the deen of Abu Jahl and the likes of him from those who worship Idols. And the likes of those who do so with other than Allah {by asking} the Prophets, the righteous, the Jinn, the angels, the trees, the stones or the idols.

Shaikh Muhammad Ibn Salih Al Uthaimeen said in his Fatawa:

And as for asking the dead and seeking nearness to Allah {through them} then this is Haraam and from Shirk; and there is no difference between the grave of the Prophet and the grave of those other than him in this matter.Verily it is not lawful for anyone to seek nearness to Allah through the grave of the Prophet , or by the Prophet after his death, for verily this is Shirk because if this was correct then those who would have done so before anyone else would have been the companions and with this they never sought nearness to Allah by calling him after his death.

Hence, in summary this action is Shirk because of four reasons:

1) Because when one does this he asks other than Allah with Allah in a matter which only Allah is capable of doing.

2) The pillars of worship become involved when calling the dead meaning that humility and love is directed to them when they should be directed to Allah alone.

3) That only Allah is capable of giving one the permission to intercede.

4) By doing so one makes Allah similar to his creation.

N.B:

1. This does not mean that we advocate killing those who do this action because only the Muslim ruler has the authority to do this. Furthermore, we do not call those who do this action amongst those who say La Ilaha Ill Allah Kuffar unless the evidences has come to them and their doubts have been raised.

Their ill speech about Shaikh Ubaid Al Jaabiri, Abu Amr and Shaikh Muqbil

From the signs of the innovators is their ill speech about Ahlus Sunnah Wal Jama’ah. Imam As Sabuuni said: “From the signs of the people of innovation is their ill speech of the people of Aathar…”. And also Khateeb Al Baghdaadi in his book Sharf Ashaabul Hadeeth has a chapter in his book entitled: “Evidence that a person is an innovator because of his hate for the people of Hadeeth”.

No doubt we have seen the brothers from the Siraat-Ul-Mustaqeem forum fall into this and we have already discussed the issue dealing with Shaikh Rabee’ Ibn Haadi. Now this contains some of the evil speech they have used on their site:

http://www.siratemustaqeem.com/phpBB/viewtopic.php?t=4116

 Assalamu alaikumJUST ONE QUESTION!!!Could anyone ( especially those at SP, as it is well known that you all read this HIZBEE website) or anyone else who also reads this HIZBEE website please reply to the follwoing.
What is Allaamah Ubeid ’s background? in particular1. Where has he studied and Under who?
2. Who recognises him as an Allamah or Major scholar of our time?
3. Who said he is qualified to give fatawaa?

However, in response to this we say that the likes of Shaikh Yahya An Najmi and Shaikh Rabee’ Ibn Hadi Al Madkhali have praised Shaikh Ubaid Al Jabiri. Shaikh Yahya called those who say that Shaikh Ubaid is not from the Kibaar is in fact a Jaahil. (Refer to “Uncovering the Ikhwanis who hide under the Salafi cloak). Shaikh Rabee’ has said also that the one who says that Shaikh Ubaid Al Jaabiri is not for the Kibaar is in fact a Hizbee.

And I ask them, can they give any statements of the Ulama which shows that Shaikh Ubaid is not an Alim? Or is it that Shaikh Ubaid speaks against them. It is weird that they would state that they would quote Shaikh Wasiyullah in saying that Abu Usamah Adh Dhahabi is a person who has knowledge and yet they see Shaikh Ubaid As nothing.

Then we have their speech (which they took from Shaikh Wasiyullah) calling Shaikh Abu Amr a Jaahil just because he said that Jam’iyyah Ahlul Hadeeth is a Hizbee organization and that Suhaib Hasan is Hizbee(not upon the straight path).

Again it is Ajeeb that they would take the speech of one scholar and not take the speech of other scholars. They call this one and that one Jaahil yet they let the likes of Yusuf Estes speak in their Masjid.

Shaikh Abu Amr has been a student for many years in Dammaj and has memorized Saheeh Bukhari and Muslim. He has also written many books in the different sciences. And has been praised by Shaikh Yahya Al Hajuuri who knows him better than anyone outside.

I ask: Shaikh Abu Amr is a Jaahil and Usama Adh Dhahabi is not?

Quite strange when we think about it. And we have to consider the fact that Shaikh Muqbil himself spoke about Suhaib Hasan and told the people to leave him to address the walls. Also Shaikh Yahya Al Haajuri said in answering questions from Cardiff said that Suhaib Hasan is Munharif (not upon the straight path). Would they take their speech?

Rather they only take the speech of Shaikh Wasiyullah in order to protect their Jama’ah when behind the scenes they keep insulting scholars (Such as Shaikh Ubaid and Shaikh Rabee’) and students of knowledge. Where is the statement of Allah : “Do justice for this is closer to Taqwa”?

This is a problem with Usuul. We as Muslims do not know the truth by the men but rather we know the men by the truth. Therefore whichever statement accompanies evidence we are to take it even if it is the smallest of the students of knowledge . And if a statement of a scholar doesn’t accompany evidences we leave it alone for the evidences.

Even worse than this they have chosen to attack Shaikh Muqbil. Look at this my dear readers and ask yourselves if anyone with any inclination toward Salafeeyah say this:

 This is from their Taamaat Oh brothers. They don’t even fear Allah enough to leave Shaikh Muqbil out of this. Evidence for those who have eyes to see:

http://www.siratemustaqeem.com/phpBB/viewtopic.php?t=4326

Salam aleykumHere is a tape where SHaykh Muqbil said to ibn Utheymeen to fear Allah and criticised him for his Fatwa of entering parliements

http://www.geocities.com/asd4004asd/wadi-oth2.mp3

And there are tapes in which he said the same to ibn Baz and Albani as well, to fear Allah for their fatwa on entering parliement.

So why did Ghulat forgot to mention who SHaykh Muqbil was criticising Ibn Baz, ib Utheymeen and Albani for entering parliements.

Who are major scholars, ibn Baz, ibn Utheymeen or shaykh Mubil ?

Anyway, Shaykh Muqbil can be right, but one should present sayings of scholars with honesty…

And this is not a matter with which they can attack Jam’iyah Ahlil Hadeeth

May Allah save us from ghulat.

Ajeeb my brothers and sisters isn’t it?? After Shaikh Uthaimeen said: Go and tell Shaikh Muqbil that he is the Mujadid (this will be clarified inshallah in thepost {the praise of the Ulama for Shaikh Muqbil} And after many scholars have praised him.

Didn’t Shaikh Hamuud At Tuwaijaree admonish Shaikh Al Albani in many of his books which he showed the compulsory nature of wearing the Niqaab. And didn’t Shaikh Al Albani do likewise but yet brotherly love remained? And we still say that they are from our Kibaar? If this is the case why can’t Shaikh Muqbil admonish Shaikh Ibn Baaz, Shaikh Uthaimeen or Shaikh Al Albani about going into parliamentary elections?

Putting that aside why would the writer of this post try to insinuate that Shaikh Muqbil is not from the Kibaar by saying:

Who are major scholars, ibn Baz, ibn Utheymeen or shaykh Mubil ?

Is is that he wasn’t from the Kibaar or was it because he spoke about Suhaib Hasan? Of course we have the statements of the Kibaar themselves which attest to the reliablity of Shaikh Muqbil hence no one doubts that the opposite is true.

The one’s who post on sirat-e-mustaqeem chose to confuse the reader by questioning the reliability of Shaikh Muqbil. They should truly repent to Allah ta’ala and ask themselves whether or not they are following the Sunnah.

Allahu Musta’aan.