Who are refutations to be accepted from? Who has the right to perform Al-Jarh (declaration of unreliability) and At-Ta’deel (affirming someone’s integrity)? Who has the right to make At-Tafseeq (declaring someone an immoral sinner) and At-Tabdee’ (declaring someone an innovator)?
Ash-Shaikh An-Najmee (may Allaah preserve him) said in Al-Fataawaa Al-Jaliyyah, volume 2:
Question 32: Is it permissible for a well-grounded student of knowledge to declare someone an innovator, or declare someone a disbeliever, or is this something specifically reserved for the people of knowledge?
Answer: It is not permissible for the beginning student of knowledge to declare someone an innovator, or declare someone a disbeliever until he is qualified to do that. And he must refer the matter back to the senior (Kibaar) people of knowledge in particular, because Allaah, the Most High, says: “If only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly).” (An-Nisaa:83)
Question 80: Is it for the beginning student of knowledge to declare men (people) unreliable or affirm people’s integrity (i.e. perform Al-Jarh wat-Ta’deel), and declare people innovators without referring back to an evidence?
Answer: It is not appropriate for the beginning student of knowledge to declare people unreliable (Jarh), or declare people innovators (Tabdee’) from his ownself. However, he must take from the statement of the people of knowledge who are considered (authorities). And there is no harm in him speaking from one of the scholars if he is sure of their statement in declaring someone unreliable (At-Tajreeh). And Allaah is the Giver of success.
Question 93: What is the specific rule regarding innovation and when is it permissible for me to describe a person with it (i.e. saying so-and-so is an innovator)?
Answer: Firstly, innovation is introducing into the religion what is not from it… (then the Shaikh spoke about innovation and its categories).
Secondly, the matter of describing someone with innovation and boycotting the innovator, this is (for) whoever the scholars declare to be an innovator. And do not be hasty O you small students, to pass judgment on any person with the declaration of innovation, even if the person has with him an innovation, until you present that back to the scholars and they assist you in that. Without this (referring back to the scholars), then you all do not do anything of that.
And the Shaikh (may Allaah preserve him) said in a phone conversation with him:
Firstly, that the common people and the beginning students of knowledge, it is not appropriate for them to be hasty in passing judgments on others besides them until they refer back to the people of knowledge, who are greater than themselves, and those who know these affairs. Indeed they have dealt with these affairs for a long time. And the matter is that not everyone who ascribes himself to As-Salafiyyah or he ascribes himself to the people of Hadeeth, then the matter is finished with everything he says being considered right guidance. This statement is not correct, is it not so?
Conveyed from Sahab net.
Answers of Ash-Shaikh Ahmad An-Najmee
Posted on 2-21-07
Translated by Aqeel Walker
قال الشيخ النجمي حفظه الله في الفتاوى الجلية الجزء الثاني :
السؤال32 : هل يجوز لطالب العلم المتمكن أن يبدع أو يكفر أم أن هذا لأهل العلم خاصة ؟
الجواب : لا يجوز لطالب العلم المبتدئ أن يبدع أو يكفر إلا بعد أن يتأهل لذلك، و عليه إسناد الأمر لكبار أهل العلم خاصة، لأن الله تعالى يقول : ولو ردوه إلى الرسول و إلى أولي الأمر منهم لعلمه الذين يستنبطونه منهم.
وقال حفظه الله :
السؤال80 : هل لطالب العلم المبتدئ أن يجرح و يعدل الرجال، ويبدع الناس دون الإستناد إلى قرينة؟
الجواب : لا ينبغي لطالب العلم المبتدئ أن يجرح أو يبدع من قبل نفسه، و لكن يأخذ بقول أهل العلم المعتبرين، و لا بأس أن يحكي عن أحد العلماء إذا تأكد من قولهم في التجريح، و بالله التوفيق.
و قال حفظه الله في نفس الكتاب :
السؤال93 : ما هو ضابط البدعة، و متى يجوز لي أن أصف الشخص بها؟
الجواب : أولا البدعة هي الإحداث في الدين بما لم يكن منه…(تكلم الشيخ عن البدعة و عن أقسامها)
ثانيا: الوصف بالبدعة، و هجر المبتدع هذا يكون من بدعه العلماء، و لا تتسرعوا أنتم أيها الطلاب الصغار بالحكم على أي شخص بالتبديع حتى ولو كان عنده بدعة حتى تعرضوا ذلك على العلماء، ويؤيدونكم فيه، بدون هذا لا تفعلوا شيئا من ذلك.
و قال حفظه الله في اتصال هاتفي :
أولا أن الناس العوام والطلبة المبتدئين لا ينبغي لهم أن يتسرعوا بالأحكام على غيرهم حتى يعودوا إلى أهل العلم الذين هم أكبر منهم والذين يعرفون هذه الأمور قد مارسوها من زمن طويل ما هو كل من انتسب إلى السلفية أو انتسب إلى أهل الحديث خلاص كل ما يقوله راشد هذا الكلام غير صحيح أليس كذلك
منقول من شبكة سحاب الخير
Ash-Shaikh Saalih Al-Fawzaan discusses who is an innovator
Ash-Shaikh Saalih Al-Fawzaan (may Allaah preserve him) said in one of his verdicts:
Question 181: Indeed there has appeared between the students of knowledge differing regarding the definition of the innovator. So some of them said: he (the innovator) is whoever said or did an innovation, even if the proof was not presented to him. And from among them are those who said: the proof must be established for him. And from among them are those who made a difference between the Mujtahid scholar, and others besides him from those who established their principles that are in opposition to the methodology of the People of the Sunnah and the Jamaa’ah. And there has appeared from amongst some of these statements the declaration of Ibn Hajr and An-Nawawee as innovators, and refusing to pray for mercy upon them. We seek from your eminence a clarification regarding this issue, which the discussion about it has increased. May Allaah reward you with good.
Firstly, it is not appropriate for the beginning students of knowledge, and others besides them from the common folk, to busy themselves with declaring people innovators (Tabdee’) and declaring people to be immoral sinners (Tafseeq). This is because it is a matter that is dangerous, and they do not have the knowledge and comprehension in this matter. Also, this causes hatred and enmity between them. Therefore, it is obligatory upon them to busy themselves with seeking knowledge, and restraining their tongues from that which contains no benefit – rather it contains harm for them, and for others besides them as well.
Secondly, innovation (Al-Bid’ah) is what has been introduced into the religion from what was not from it. This is due to the statement of the Prophet (sallallaahu ‘alayhi wa sallam – may prayers of blessing and peace be upon him), “Whoever introduces into this matter of ours what is not from it, then it is rejected.” [Reported by Al-Imaam Al-Bukhaaree in his Saheeh (3/167) from a narration on the authority of ‘Aa’ishah – may Allaah be pleased with her].
And if a person did something that is in opposition to the religion due to his ignorance (he simply did not know), then verily he is to be excused because of his ignorance, and he is not to be ruled an innovator (Mubtadi’). However, his action is (still) considered an innovation.
Thirdly, whoever has some mistakes in matters of Ijtihaad (scholarly deduction), which some others besides him made interpretation concerning – like Ibn Hajr and An-Nawawee, and what occurred from them of interpreting some of the Attributes of Allaah – then that person is not to be ruled as an innovator. Rather, it should be said: This which occurred from them is a mistake, and it is hoped that they will be forgiven due to what they brought forth of tremendous service for the Sunnah of the Messenger of Allaah (sallallaahu ‘alayhi wa sallam – may prayers of blessing and peace be upon him). So they are two great Imaams, who are reliable according to the people of knowledge.
Source: Al-Muntaqaa min Fataawaa Al-Fawzaan, Volume 2
Conveyed from Sahab net.
Posted on 2/21/07
Translated by Aqeel Walker
قال الشيخ صالح الفوزان حفظه الله في إحدى فتاواه :
181 ـ لقد ظهر بين طلاب العلم اختلاف في تعريف المبتدع.. فقال بعضهم: هو من قال أو فعل البدعة، ولو لم تقع عليه الحجة، ومنهم من قال لابد من إقامة الحجة عليه، ومنهم من فرَّق بين العالم المجتهد وغيره من الذين أصلوا أصولهم المخالفة لمنهج أهل السنة والجماعة، وظهر من بعض هذه الأقوال تبديع ابن حجر والنووي، وعدم الترحم عليهم.. نطلب من فضيلتكم تجلية هذه المسألة التي كثر الخوض فيها.. جزاكم الله خيرًا؟
أولاً : لا ينبغي للطلبة المبتدئين وغيرهم من العامة أن يشتغلوا بالتبديع والتفسيق؛ لأن ذلك أمر خطير وهم ليس عندهم علم ودراية في هذا الموضوع، وأيضًا هذا يحدث العداوة والبغضاء بينهم، فالواجب عليهم الاشتغال بطلب العلم وكف ألسنتهم عما لا فائدة فيه، بل فيه مضرة عليهم وعلى غيرهم.
ثانيًا: البدعة: ما أحدث في الدين مما ليس منه لقوله صلى الله عليه وسلم: (من أحدث في أمرنا هذا ما ليس منه فهو رد) [رواه الإمام البخاري في ”صحيحه” (3/167) من حديث عائشة رضي الله عنها]، وإذا فعل الشيء المخالف جاهلاً فإنه يعذر بجهله ولا يحكم عليه بأنه مبتدع، لكن ما عمله يعتبر بدعة.
ثالثًا: من كان عنده أخطاء اجتهادية تأوَّل فيها غيره كابن حجر والنووي، وما قد يقع منهما من تأويل بعض الصفات لا يحكم عليه بأنه مبتدع، ولكن يُقال: هذا الذي حصل منهما خطأ ويرجى لهما المغفرة بما قدماه من خدمة عظيمة لسنة رسول الله صلى الله عليه وسلم، فهما إمامان جليلان موثوقان عند أهل العلم.
المنتقى من فتاوى الفوزان- الجزء الثاني-
منقول من شبكة سحاب الخير
|Salafiyyah: The Way of As.haabul Hadeeth|
|Allaah Sent Great Scholars To Protect This Religion|
|Author: Various Scholars|
|Article ID : SLF030002 [4655|
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‘Umayr bin Sa’ad said: “I asked ‘Alqamah regarding an issue; so he said: ‘Go to ‘Abeedah (Ibn ‘Amr Salamaanee al-Maraadee) and ask him’. So I went to ‘Abeedah, and he said: ‘Go to ‘Alqamah’. I said: ‘Alqamah sent me to you!’ So he said: ‘Go to Masrooq and ask him.’ So I went to Masrooq and he said: ‘Go to ‘Alqamah and ask him’. I said: ‘Alqamah sent me to ‘Abeedah, and ‘Abeedah sent me to you’. He said: ‘Then go to ‘Abdur Rahman ibn Abee Laylah’. So I went to him and asked him and he became displeased. Then I returned to ‘Alqamah and informed him [regarding that which took place], so he said: ‘It used to be said: A people give fatawa, and they are the lowest (or least) amongst them in knowledge.’
Posted by Aboo Imraan on Jan 15, ’07 4:05 PM for everyone
Question: What books do you recommend to be studied concerning ‘Aqeedah (Islamic Creed), Tafseer (Quranic Commentary), Hadeeth(the Prophetic Narrations) and its Sciences in addition to Fiqh (Islamic Jurisprudence)?
Answer: The first treatise I advise to whoever wants to start seeking knowledge is the memorization of al-Usool ath-Thalaathah wa Adillatuhaa (the Three Principles and their evidences), then Shuroot-us-Salaati (the Conditions of the Prayer) which is a general compilation containing these (aforementioned) texts along with al-Qawa’aid-ul-Arba’a (the Four Rules). It is also good to memorize Shuroot Laa Ilaha Illa Allah (the Conditions of Laa Ilaha Illa Allah) and Nawaaqidh-ul-Islaam (the Ten Nullifiers of Islam) as well. It is appropriate to memorize these issues (meaning these texts of the Islamic Creed) perfectly then review them with the students of Knowledge so as to take al-‘Ilm (Authentic Islamic Knowledge) from the mouths of men and not from the stomach of books.
After this if it is facilitated for one to memorize Kashf-ush-Shubuhaat (Uncovering the Doubts) then this is good, but the book that should be memorized and studied by the student of Knowledge in the arena of Islamic Creed specifically regarding Tawheed-ul-‘Ibaadah (the Oneness of worshipping only Allah) and Tawheed-ul-Haakimeeyah (the Oneness of Allah’s Rule) and that has been written in a modern stylistic form is the book Kitaab-ut-Tawheed Alladhee huwa Haqq Allah ‘alaa al-‘Abeed (the Book of Tawheed which is the Right of Allah upon His Servant), an immense book explaining the selected verses from the Book of Allah Most High, the Prophetic Narrations and the transmitted statements of the People of Knowledge, it is a book that Allah has benefited many by and we advise our youth to take direct interest in memorizing it and striving to understand it completely as well as studying its various explanations until they are filled with certainty concerning this area of the Islamic Creed.
Then after that in regards to Tawheed al-Asmaa was-Sifaat (the Oneness of the Names & Attributes of Allah) then it is upon the student who has the grave desire to seek Knowledge to memorize the text of al-Waasiteeyah (by Ibn Taymiyyah).
Then those treatises that were compiled under the title of Majmoo’ Fataawaa Shaykh-il-Islaam because in this compilation there are very important treatises befitting for the student of Knowledge to study, if he wants to expound further in the written works concerning the subject of Asmaa was-Sifaat (Concerning the Names and Attributes of Allah) then he should study the explanation of at-Tahaaweeyah because the author transmitted most or at least the bulk of his writing from the books of Shaykh-ul-Islam Ibn Taymiyyah and his students Ibn-ul-Qayyim and from the books of Ibn Katheer, it is comprehensive as well as beneficial.
As for Tafseer (Quranic Commentary) then it is befitting for the small student of Knowledge to begin with the Tafseer of ash-Shaykh ‘Abdir-Rahmaan as-Sa’dee (rahimahullah) because it is brief and his Manhaj is known to be Salafee, and when one has reviewed the various branches of the Arabic language and he is proficient in the language and finds a suitable teacher who is Salafee and a Mufassir (a scholar who knows the sciences of Tafseer) then he should study Fath-ul-Qadeer by ash-Shawkaanee, while observing the utmost attention and adhering to these conditions (in finding the above described teacher), because al-Imaam ash-Shawkaanee despite his vast knowledge and good books, specifically in Fath-ul-Qadeer and Nayl-ul-Awtaar, is not free from Ta’weel in some of the texts of the book, and for that reason the student of Knowledge could be deceived so it is befitting that he chooses a scholar who knows Tafseer and who is Salafee who can teach him this book so that he can direct him to the proper understanding of Allah’s Book and point out the various aspects of al-‘Iraab (the study of the case endings of the verbs and nouns when they are connected to the particles) and sometimes the detailed issues of al-Balaaghah (the art of Eloquence) then (after this, he studies) the well known “Tafseer Ibn Katheer”, and there is no problem if he studies the condensed versions of this Tafseer until his understanding broadens.
In spite of all that as I stated the student of Knowledge should not suffice himself with just reading rather he must also review with the People of Knowledge.
And one must be concerned with the study of the sciences of Tafseer (Quranic Commentary), from those sciences of Tafseer is the art of Tajweed (the Rules of Reciting the Quran properly) and from those sciences of Tafseer are the branches of the Arabic language.
Then one studies regarding Hadeeth, he memorizes the texts we have mentioned beginning with the 40 Hadeeth of Imam an-Nawawee, then ‘Umdat-ul-Ahkaam, then Buloogh-ul-Maraam and then looks to their explanations and reviews these books while studying them with the People who specialize in the sciences of Hadeeth.
With regards to Fiqh (Islamic Jurisprudence), if the one who seeks Knowledge desires to broaden his understanding and read about the People of Knowledge and their differences concerning the various branches of Fiqh, then he must memorize a text from each of the four Madhaahib (the schools of Fiqh) but not restrict himself to a specific Madhhab, that is because the correct understanding of Fiqh is what is studied in ‘Umdat-ul-Ahkaam and Buloogh-ul-Maraam and it is the understanding of the Sunnah, likewise in some of the books of Imam ash-Shawkaanee there is a condition, as we stated, which is that there is no partisanship to a specific individual or specific Madhhab, so the main objective should be to seek Knowledge.
Taken from 27 Questions regarding the Da’waat-us-Salafiyyah
Translated by Aboo Imraan al-Mekseekee
Arabic Source: http://www.ajurry.com/beginsience.htm
What is Meant by The Salafee Manhaj
|Reference: Al Muntaqaa Min Fataawa As Shaykh Saalih Al Fawzaan:1/459|
It has become frequent on the tongues of the people that so and so is “Salafee” and so and so is “not Salafee” so what is meant by the Salafee Manhaj, and who are the most predominant callers to it from the ‘Ulamaa of the Muslims? And is it permissible to call them Ahlus Sunnah Wal Jama’ah or the Saved Sect? Also wouldn’t this be considered a Tazkiyah (praise) of oneself?”
The meaning behind the Salafee Manhaj is that which the Salaf (predecessors) of this ummah were upon, from the Sahaabah, the Tabi’een and those esteemed Imaams from correct ‘Aqeedah, sound Manhaj and true Eemaan as well as strictly adhering to Islaam based upon Aqeedah, the legislation, etiquettes and (good) manners. In contrast to that which the Mubtadi’ah, the deviant and astray are upon.
From the most predominant callers to the Salafee Manhaj are the four Imaams (Abu Haneefah, Imaam Maalik, Imaam Shafi’ee and Imaam Ahmad), Shaykhul Islaam Ibn Taymiyah, Shaykh Muhammad Ibn ‘Abdul Wahaab and his students and other than them from every rectifier and reformist as there is no time period except that there is someone who establishes the [call to the truth] for Allaah.
There is no problem in them calling themselves Ahlus Sunnah Wal Jama’ah distinguishing themselves from those who follow deviant Mathaahib and this is not a Tazkiyah (praise) of oneself but indeed it is only a distinction of the people of truth from the people of Baatil.
|Translator: Shadeed Muhammad, Abu Az-Zubayr|
|Date Published: Tuesday, 17 May 2005|
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ما المقصود بالمذهب السلفي
المنتقى من فتاوى الشيخ صالح الفوزان – ج1،ص459
يتردد على ألسنة الناس أن فلان هذا سلفي، وفلان غير سلفي, فما المقصود بالمذهب السلفي؟ ومن أبرز من دعا اليه من علماء المسلمين؟ وهل يمكن تسميتهم بأهل السنة والجماعة أو الفرقة النجية؟ ثم ألا يعتبر هذا من باب التزكية للنفس؟
المقصود بالمذهب السلفي هو ما كان عليه سلف هذه الأمة من الصحابة والتابعين والأئمة المعتبرين من الاعتقاد الصحيح والمنهج السليم الأيمان الصادق والتمسك بالإسلام عقيدة و شريعة وأدبا وسلوكا, خلاف ما عليه المبتدعة و المنحرفون والمخرفون. ومن أبرز من دعا إلى مذهب السلف الأئمة الأربعة, و شيخ الإسلام ابن تيمية والشيخ محمد بن عبد الوهاب, وتلاميذه وغيرهم من كلا مصلح ومجدد, حيث لا يخلو زمان من قائم لله بحجة. ولا بأس من تسميتهم بأهل السنة والجماعة,فرقا بينهم وبين أصحاب المذاهب المنحرفة. وليس هذا تزكية للنفس، و إنما هو من التمييز بين أهل الحق وأهل الباطل
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