The Beneficial Responses On Some Feeble Doubts from India | Shaykh Abū ʿAmr al-Ḥajūrī

بسم الله الرحمن الرحيم

الأجوبة النافعة

By Shaykh Abū ʿAmr ʿAbdul-Karīm bin Aḥmad al-ʿUmarī al-Ḥajūrī حفظه الله

Transcribed by: Abū ʿAbdur-Raḥmān Nawwās al-Hindī حفظه الله

Translated by: Abū Fajr ʿAbdul Fattāh bin ʿUthmān حفظه الله

Including answers for the following questions:

  1. Ash-Shaykh Yaḥyā is not a Muftī (a scholar of legal verdicts) nor from the Kibārul Ulamā (the major scholars), so it is best to seek knowledge from the Kibārul Ulamā of Saudi?
  2. Ash-Shaykh Yaḥyā’s disparagement on ʿAbdur-Raḥmān al-ʿAdenī is not accepted due to it being Jarh, disparagement of fellow peers, so it requires the ruling of Kibārul Ulamā on it and the same thing relating to ash-Shaykh Muḥammad bin ʿAbdul-Wahhāb al-Waṣṣābī?
  3. How has ash-Shaykh Abū ʿAmr al-Ḥajūrī and ash-Shaykh Zayd al-Waṣṣābī disparaged ʿAbdul-Bārī Fatḥullāh al-Hindī based upon one encountering/meeting (between them) despite the fact that ash-Shaykh Rabīʿ was patient upon Abil-Ḥasan for several years?
  4. The refutation upon Jamʿiyyah Ahlil-Ḥadīth is not accepted since ash-Shaykh Rabīʿ did not refute them despite the fact that ash-Shaykh Rabīʿ himself used to be with this Jamʿiyyah in India for four years, whereas ash-Shaykh Rabīʿ is on the level of being Shaykh Yaḥyā’s teacher?
  5. Verily after the visit of the Two Noble Shaykhs, Abū ʿAmr ʿAbdul-Karīm al-Ḥajūrī and Zayd al-Waṣṣābī to India many good has occurred, whereas some of the brothers began to travel to seek knowledge in Dammāj while in reality some of them have already traveled and have remained (there) for many years and benefited, all praise is due to Allāh, The Exalted, The Most High. However due to the stance of some of the people, such as ash-Shaykh Waṣī-ullāh ʿAbbās, may Allāh give him at-tawfīq, regarding the Jamʿiyyah Ahlil-Ḥadīth and regarding him intermingling with Zākir Nāik and so forth of the issues which the brothers there are confused in, as a result of this some of them have begun to keep away from the salafī brothers and some of them began to intermingle with Jamʿiyyah Ahlil-Ḥadīth. So how should our stance be towards these (individuals)?

https://app.box.com/shared/970dd6587d144a613e90

سبحانك اللهم وبحمدك وأشهد أن لا إله إلا أنت وأستغفرك وأتوب إليك

Virtues of Kalimah at-Tawhīd & Refutation of the Khawārij | Shaykh Zayd al-Waṣṣābī

بسم الله الرحمن الرحيم

✴️شرح حديث: “الايمان بضع وسبعون شعبة.. الخ”

✴️Explanation of the Hadīth, “Īmān is seventy-odd branches…” (From the Shaykh’s classes on Explanation of Riyād as-Šālihīn)

🎙لشيخنا ابو عبد الله زايد بن حسن الوصابي حفظه الله

🎙By our Shaykh Abū ‘Abdillāh Zāyd bin Hassan al-Waššābī -May Allāh preserve him-

📍في دار القرآن والحديث، برليس، ماليزيا

📍In Dār al-Qur’ān wal-Hadīth, Perlis, Malaysia

🗓22 Jumādā al-Ākhirah 1438 (21/3/2017)

☝️ وفيه بيان معنى لا اله الا الله ومقتضاها وفضلها

🚫والرد على أهل الخوارج والدواعش وتنظيم القائدة 

☝️In it is Clarification of the Meaning of ‘Lā ilāha illa Allāh’, its requirements and its virtues

🚫And Refutation of the Khawārij, (including) Dā’ish and al-Qā’idah

https://drive.google.com/open?id=0B3pcHLZ_Mga-WmdRNTZHMFFEVXc

Seeking a Good Ending | Shaykh Ṣāliḥ al-Fawzān

Eagerness upon Seeking the Means which Lead to a Good End

وَلاَ تَمُوتُنَّ إِلاَّ وَأَنتُم مُّسْلِمُونَ

… and die not except in a state of Islaam (as Muslims) with complete submission to Allāh. [3:102]

This is a command from Allāh the Perfect and Most High, that the believer should not die except as a Muslim, clinging to his religion.

And is someone able to control the fact that he dies as a Muslim, or is this in the Hands of Allāh the Perfect and Most High? This is in the Hands of Allāh the Perfect and Most High.

However the meaning of His saying:

وَلاَ تَمُوتُنَّ إِلاَّ وَأَنتُم مُّسْلِمُونَ 

… and die not except in a state of Islaam (as Muslims) with complete submission to Allāh. [3:102]

is: be firmly established upon eemaan and islaam, and whoever is firmly established upon īmān and upon islām, then he has taken the means which cause Allāh the Exalted and Most High to grant him a good end, because he who lives upon a certain way dies upon it.

So in this there is encouragement for the person to hold onto his religion and to have patience upon it so that death does not overcome him whilst he is upon sin such that he has an evil end. And whoever lives upon a certain way then his end is in accordance with that.

So whoever lives upon obedience to and love of Allāh and His Messenger then he has indeed taken the means which cause him to have a good end.

And as for he who commits sins and transgression then he has indeed taken the means which cause him to have an evil end – so the person should beware of this.

📝From:

Wujūb-ut-tathabbut min al-akhbār wa iḥtiraam il-‘ulamā [The Obligation of Verifying the Reports and Honouring the Scholars] by Shaykh Ṣāliḥ al-Fawzān حفظه الله.

Position towards those who make Takfīr of the Muslim rulers | Shaykh Ṣāliḥ al-Fawzān

Q: What is our position towards those who make takfīr of the Muslim rulers today, generally and in detail? Are they (those who make takfīr of the rulers) considered to be from the Khawārij? Benefit us, May Allāh bless you and reward you with good.

A: Those who declare the Muslim rulers to be disbelievers in general, then these are from the most extreme of the Khawārij because they do not exclude anyone and give the ruling of disbelief to all the Muslims rulers. So this is most severe form of the madh-hab of the Khawārij, because they generalize (the declaration of disbelief).

-Al-Ijābāh al-Muhimmah fī Mashākil al-Mulimmah (11)


ما موقفنا من الذين يكفرون حكام المسلمين اليوم جملة وتفصيلا ؟ هل هم خوارج ؟ أفيدونا بارك الله فيكم وجزاكم الله خيراً

فأجاب :

الذين يكفرون عموم حكام المسلمين هؤلاء من أشد الخوارج ، لأنهم ما استثنوا أحداً ، وحكموا على جميع حكام المسلمين بأنهم كفرة ، فهذا أشد من مذهب الخوارج ، لأنهم عمموا .

[ الأجابات المهمة في المشاكل الملمة (11) ]

Conditions to Strike the Young Ones | Shaykh al-‘Uthaymīn 

شُرُوطُ ضَرْبِ الصِّغَار

The conditions for striking the young ones:

1 – أنْ يكونَ الصغيرُ قابلًا للتأديب، فلا يضرب مَنْ لا يعرف المراد بالضرب.

1- The young one is capable of being disciplined, so do not strike those who do not know the purpose of the striking.

2 – أنْ يكونَ التأديب ممَّنْ له ولايةٌ عليه.

2- The disciplinary action is taken by those who are  responsible over the child

3 – أن لا يسرف في ذلك كميةً أو كيفيةً أو نوعًا أو موضعًا إلى غير ذلك.

3- Do not become excessive in it by amount, manner, form, position etc.

4 – أنْ يقع من الصغير ما يستحق التأديب عليه.

4- That which requires disciplinary action has taken place from the child

5 – أنْ يقصد تأديبَهُ لا الانتقام لنفسه، فإن قصد الانتقام لم يكنْ مؤدبًا، بل منتصراً.

5- That the purpose to discipline (the child) is not to take revenge for oneself, indeed the goal of revenge is not to discipline, rather it is to be victorious

* (( القول المفيد على كتاب التوحيد )) للشيخ ابن عثيمين رحمه الله ( ص 671 ).

Al-Qawl al-Mufīd ‘alā Kitāb at-Tawhīd by Shaykh Ibn ‘Uthaymīn rahimahullāh, P. 671

Translated by Abū Āsiyah Mużaffar al-Hindī