Advice from Shaikh Ibn ‘Uthaimeen

He said regarding seeking knowledge:

“And then I advise the one who wishes to seek knowledge to choose a trustworthy scholar in his knowledge and religion, who is upon the correct belief, upon the correct methodology and is upright regarding his direction. This is because the student becomes a copy of his teacher. Therefore, if Allah blessing him with a teacher who is upright and upon correctness then he would traverse upon his methodology and if it is the other way around he would go astray like his teacher went astray.

If it is that he is unable to reach such a teacher that has been described that nowadays, and Allah praise is due to Allah, things have become easier and the voices of the scholars reach to the end of the world through tapes. Therefore it is possible for him to learn from the scholar from what he hears from the tape and then writes that which is problematic to him from speech then he presents it to the scholar who was on the tape either by telephone or fax or through writing. Everything is easy, and all praise is due to Allah. And it is known that taking knowledge from a scholar is closer to gaining knowledge, quicker and safer from a person making mistakes. And for this reason we find that the ones who take from book only that their mistakes are plenty and they do not reach the goal in seeking knowledge except after a long time. But in necessity there is no problem from taking knowledge from books and tapes and the likes of this with the condition that these books and tapes are taken from the one that is trustworthy in his knowledge, religion and methodology”.

ثم إني أنصح من أراد طلب العلم أن يختار شيخاً له موثوقاً في علمه وموثوقاً في دينه سليم العقيدة سليم المنهج مستقيم الاتجاه لأن التلميذ سيكون نسخة من أُستاذه فإن وفق الله له أستاذاً سليماً مستقيماً صار على نهجه وإن كانت الأخرى فسينحرف كما انحرف أُستاذه فإذا قُدّر أنه لا يستطيع الوصول إلى مثل هذا الأستاذ الموصوف بما ذكرنا فقد اتسع الأمر ولله الحمد في الآونة الأخيرة وصارت أصوات العلماء تصل إلى أقصى الدنيا عبر الشريط فيمكنه أن يقرأ على الأستاذ بما يسمعه من الشريط ويقيد ما يشكل عليه من الكلام ويراجع به الأستاذ المتكلم إما عن طريق الهاتف أو عن طريق الفاكس أو عن طريق المكاتبة كل شيء متيسر ولله الحمد ومعلوم أن تلقي العلم عن الشيخ أقرب إلى التحصيل وأسرع وأسلم من الزلل ولهذا نجد الذين يعتمدون على مجرد قراءة الكتب يحصل منهم الخطأ الكثير ولا يصلون إلى الغاية من العلم إلا بعد زمن طويل لكن عند الضرورة لا بأس أن تستند إلى الكتب وإلى الأشرطة وما أشبه ذلك بشرط أن تكون هذه الأشرطة والكتب عن مأمون في علمها ودينه ومنهج


Is knowledge hinged on certificates?

Assalamu Alaikum Wa Rahmatullah,

This is a short treatise relating to this question. In case my dear readers are wondering why I have not written for a long time it is because I have began focusing on compiling the statements of the scholars rather than bring them piecemeal. By doing this there is two main benefits

1) The reader would be able to access the statements on the scholars on a particular subject rather than search for long hours on the internet.

2) The reader would gain understanding of the statements of the scholars. This is because the people of desires take the statements of our scholars and change its meanings to suit their desires.

May Allah bring benefit through this first document.

Is a degree an evidence for knowledge

Know the levels of those you seek knowledge from

Shaikh Ahmad Ibn ‘Umar Al Baazmool said:

Not everyone who appears in front of the people and speaks in front of them is qualified to be a scholar. This is because those who appear in front of the people are at different levels:

From them are those at the level of the scholars who give verdicts unrestrictedly. And they are those who are the people of Fatwa and who are returned to in current affaits.

And from them are those who are at the level of the scholars who give verdicts on specific matters.

And from them are those who are the level of the students of knowledge who have not reached the level of the scholars.

And from them are those general folk who learnt something small from knowledge and came forth to give sermons and da’wah.

And from them: those who knowledge is never taken from.

Therefore these levels must be known in order that we obtain the ability to differentiate between them. And it is upon us to know that not everyone who appears in-front of the people is qualified to give them Fatwa.”

Al Mu’een Li Tawdeeh Al Ma’ani Athar Ibn Sireen (pg 49)

Shaikh Ahmad Bazmool mentioned that he benefitted from his brother, Muhammad Bazmool, regarding this point.

Envy between students of knowledge.

Without doubt much of what has taken place in terms of the splitting and disunity among the callers in the west is due to envy. And this envy without doubt leads to deviance. A Muslim only has to read about what took place between Iblees (لعنة الله عليه) and Aadam to understand that point that I just mentioned.

I would like to leave the readers with some wise words by Ibn Qudama Al Maqdisi pertaining to this issue:
“There is no envy between two people except to struggle for status. He therefore becomes envious of everyone in the world who competes with him in the matter which he takes pride in. And the origin of all of this is THE LOVE OF THE DUNYA because the Dunya is that which restricts those two who compete. As for the hereafter there is no restriction in it. Therefore, the one who loves to know Allah, his angels , his Prophets and what he possesses in heaven and earth, he would not become envious of other than him if he has knowledge of this.
Because knowledge does not restrict the ones who have knowledge, rather what is known by one is known by one million scholars, and he is happy that others know. For this reason we do not find that there is jealousy between the scholars of the religion. Because they wish to know Allah and this IS A SPACIOUS OCEAN AND THERE IS NO RESTRICTION IN THIS. And their goal is to get a station with Allah, and there is no restriction with what Allah possesses. 
Because the greatest thing that is with Allah is the pleasure of meeting him. And there is neither prevention nor crowd (meaning that every believer would have the pleasure of seeing him without crowding together), and some who see him cannot restrict others. Rather he is happy when there are many of them. Except if the scholars want by knowledge wealth and position they become envious of each other. “
Another point he likened it to:
” And for this reason you never see people crowding to see the beauty of the sky because it is wide and all can see it. Therefore, it is upon you if you are merciful to yourself to seek a pleasure where there is no crowding in it (meaning piety and doing that which pleases Allah.”
Minhaaj Us Qaasideen page 237.
Food for thought indeed.

Importance of Walaa and Baraa

The distinguished carrier of the flag of Jarh Wa Ta’deel in this time– even if the noses of others are turned up- the Muhaddith Ash Shaikh Rabee’ As Sunnah, may Allah preserve him, said:

May Allah give us and you his guidance and may he return us and you to the Manhaj of the Salaf Us Salih. Because verily, by Allah, there is a divide here between us and the Manhaj of the Salaf Us Salih, I ask Allah to return us to it.

And from the most important of it is allegiance and disassociation (Walaa Wal Baraa) as the Messenger said: “The most sturdy handhold of Imaan is loving for Allah and hating for Allah.” So at this time is this principle existant within us or did others take it away from us?

The principle of love and hate for Allah is this existant now in us?
Is everyone upon this? No by Allah… the current situation, and we know that now that the biggest testimony to this is that we don’t take this current situation seriously. Not so?

We felt this with our hands now that we find our youths with the people of innovations, those who have gone beyond the bounds and are oppressorstherefore is this Walaa and Baraa (for Allah’s sake)?

The statement of the Messenger is a proof upon us where he said: “Verily the souls are like platoons, whichever one knows the other will unite and whichever one dislikes the other it will disagree, a person is with whom he loves and they will be raised with such people. They loved them and their hearts and souls united with them and their hearts and souls have become distant with many of the Salafis.

Therefore my brothers we have to repent to Allah because we have done major oppresion and we have entered into a dangerous deviation therefore we have to return to Allah and return to the truth and return to the chapters of Walaa and Baraa and learn them my dear brothers.

And from the books dealing with this are:

  • Khalq ‘Afaal Al ‘Ibaad by Imam Al Bukhari and look at the stance of the Salaf toward the people of innovation.
  • And also Al I’tisaam by Imam Ash Shatibi
  • The Sunnah by Abdillah Ibn Ahmad
  • Ash Sharee’ah by Al Ajurri,
  • Sharh Usuul Al ‘Itiqaad Ahlus Sunnah by Al Lalakaaee
  • The Ibanatain (As Sughra and Al Kubrah) by Ibn Battah.

The one who does not read these books will not recieve clarity in understanding the Manhaj of the Salaf especially in the chapters of Walaa and Baraa. The enemies of Salafeeyah have wiped off the topic of Walaa and Baraa, they have wiped it clean off from the pages of the Salafi Manhaj therefore we have to return to this topic and learn it and preserve it and follow the way of the Salaf Us Salih may Allah be pleased with them.

Source: Tape: The effect of the Book and the Sunnah; side 2 from 37:53-40:16

I (Musa Millington) say: It is so true when the Shaikh said:

We find our youths with the people of innovations, those who have gone beyond the bounds and are oppressors

To add, Shaikh ‘Abdul ‘Azeez Rayyis mentioned that from the reasons by which a person may go astray is because he does not read the books of the Salaf. And from those which are available in English are:

1. The Explanation of the Creed : Imam Al Barbahari

2. The foundations of the Sunnah: Imam Ahmad

3. The belief of the people of the Sunnah the people of Hadeeth: Imam As Sabuuni.

4. The Belief of the Raaziyain.

And others.

Does a Muslim stay away from Fitan At all times?

ال الإمام ابن باز -رحمه الله تعالى- في أحد إملاءاته:

Al Imam Ibn Baaz said in one of his writings:

Understanding the Hadeeth concerning Fitnah (Trials, Tribulations)

From Abdul Azeez Ibn Abdillah Ibn Baaz to the noble brother the Shaikh… may Allah guide him to which he is pleased with and increase him in knowledge and Imaan. Ameen

Assalamu Alaikum Wa Rahmatullahi Wa Barakaatuhu,

You letter dates 24/Muharram 1411 has reached me, may Allah make you arrive to his guidance, and I checked all that you mentioned. And it makes me happy to inform you that the Ahadeeth concerning Fitnah and warning from it according to the people of knowledge are the Fitan (trials) where the one who is correct is not known from the one who is wrong and it is upon the believer to stay away from it. And it is what the Prophet meant when he said: The one who is sitting is better than the one who is standing, and the one who is walking is better than the one who is running…
As for the trails where the one who is right is known from the one who is wrong and the oppressor from the oppresed this does not enter in the aforementioned Ahadeeth. But evidences of the Shariah from the book and the Sunnah show that it is compulsory to help the one who is correct and oppressed upon the one who trangresses and oppresses. And from this is what happened between Ali and Mu’awiyah Radiallaho Anhuma. For the one who was correct according to Ahlus Sunnah was Ali and he was a Mujtahid who got two rewards. And Mu’aawiyah and those who were with him were wrong but they were Mujtahidoon, those who looked for the truth, and they have one reward, may Allah be pleased with all of them.

قال الإمام ابن باز -رحمه الله تعالى- في أحد إملاءاته:

(مفهوم الأحاديث المتعلقة بالفتن)

من عبد العزيز بن عبد الله بن باز إلى حضرة الأخ المكرم فضيلة الشيخ : ع ، ح ، خ . وفقه الله لما فيه رضاه وزاده من العلم والإيمان آمين .

سلام عليكم ورحمة الله وبركاته ، أما بعد :

فقد وصلني كتابكم الكريم المؤرخ في 24 / محرم / 1411 هـ وصلكم الله بهداه ، واطلعت على جميع ما ذكرتم .

ويسرني أن أخبركم أن الأحاديث المتعلقة بالفتن والتحذير منها محمولة عند أهل العلم على الفتن التي لا يعرف فيها المحق من المبطل فهذه الفتن المشروع للمؤمن الحذر منها ، وهي التي قصدها النبي صلى الله عليه وسلم بقوله : القاعد فيها خير من القائم والماشي خير من الساعي الحديث .

أما الفتن التي يعرف فيها المحق من المبطل والظالم من المظلوم فليست داخلة في الأحاديث المذكورة بل قد دلت الأدلة الشرعية من الكتاب والسنة على وجوب نصر المحق والمظلوم على الباغي والظالم .

ومن هذا الباب ما جرى بين علي ومعاوية رضي الله عنهما . فإن المصيب عند أهل السنة هو علي وهو مجتهد وله أجران . ومعاوية ومن معه مخطئون وبغاة عليه لكنهم مجتهدون طالبون للحق فلهم أجر واحد رضي الله عن الجميع .

Asking from people for da’wah

It was asked to Allamah, Shaikh Rabee ibn Haadee Al Madhkhali : Our Shaikh Muqbil founded the da’wah salafiyyah here in Yemen based upon self sufficiency and he authored a book titled “The blameworthiness of asking”. Our question is: Some of the callers sometimes ask the people money for the purpose of Da’wah. So what is the criteria in asking from people for the purpose of da’wah?

The Shaikh answered:

In any case, May Allah have Mercy upon Shaikh Muqbil and I ask Allah to succeed him with good in Yemen and other than Yemen. For verily this person, may Allah have Mercy on him, reminds us of the asceticism of the salaf, their abstinence, their honour and rank, their refusal (to accept monies from the people) and their courage in speaking a statement of truth. And the Da’wah salafiyyah was elevated and spread in Yemen and (people) were cured by it and (he) left for them great goodness. We ask Allah to bless his students and to bring forth from them many like him (Shaikh Muqbil); for verily, by Allah, he was an model in piety and abstinence and refusal of worldly matters. And he was given insight (by Allah) when he used to refuse money and warned against asking people. And I am reminded that he used to launch a fierce attack on anyone who collected money in his (Shaikh Muqbil’s) name. So he used to not compromise in this matter, May Allah bless him. And is NOT a necessity to approach people asking them in the name of da’wah; the salaf never did that. And Ahmad ibn Hanbal rahimahullah, did he stretch out his hand asking the people for the purpose of da’wah? He used to refuse money – and he is cited as a model of abstinence in his refusal and dignity when he traveled to Abdur Razzaaq from Iraq to San’aa. On the way, he and his companion, Yahya ibn Ma’een, performed Hajj and found Abdur Razzaaq in Makkah. So ibn Ma’een said to Ahmad: “Here is Abdur Razzaaq. Allah has brought him to us so we do not need to travel.” Ahmad replied: “I have made the intention to travel to San’aa so I will not return.” Then he traveled to Sanaa and on the way he ran out of money. When his companions found out, they offered him monetary assistance. But Imam Ahmad refused and instead opted to work as a porter for the bedouin camel owners, carrying loads on his back – and he was an Imam rahimahullah. He saw that porterage, work and eating from the sweat of ones own hands was better by thousands of times than taking money from the people; because the upper hand is the one that gives and the lower hand is the one that receives. And Ahmad did not want his hand to be the lower one, may Allah be pleased with him. So I advise the scholars and the students of knowledge to return towards the biographies of the nobility of the salaf, and let them be aware that eagerness to seek money is from the most dangerous of dangers upon the Da’wah Salafiyyah. And the proof of that is that the current fitnah was sparked because of money when, may Allah bless you, some people started stretching their hands out to this Jam’iyyah and that Jam’iyyah (charity organization). So week refuge with Allah from the fitnah of money. Verily it is fitnah, by Allah. And by Allah, it is but a very small number of students who come out of the masjid and are self sufficient, noble and honoured. And (these) are better than millions and millions of those ‘students of money’ and those destroyed by the dunya (worldly matters). So we advise the salafi youth and the scholars from amongst them to return towards the biographies of the salaf. As they (the salaf) raised the banner of the sunnah, so to they also raised the banner of honour, nobility, asceticism, abstinence and the dislike of chasing after the dunya. By Allah, nothing has harmed the Da’wah Salafiyyah in Yemen more than the exposure of money and the panting after it and it has given rise to this fitnah now.

And money is a strong arrow in igniting the fire of trials. Unless there is repentance to Allah and returning to Allah and brotherhood for the sake of Allah. We advise them with calling one another to the truth and calling one another to patience in every difficulty of life. {And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones} (Al Baqarah:155). And by Allah, verily the salaf did not bring this da’wah to us by way of tender, soft money and vessels. But they brought it to us by their asceticism, abstinence and turning away (from wealth), may Allah be pleased with them. So we advise the salafees in every place and in Yemen especially – that Yemen which Allah has raised in it the banner of the Sunnah: That they guard this da’wah; and if money was to come to them, then it will spoil that which is between them so it is upon them to kick it away with their legs. And they should traverse upon their path honoured and enobled spreading the noble, clean da’wah of Allah.

– From the tape “Questions from the youth of Aden regarding the Fitnah of Abil Hassan”