Monthly Archives: April 2016

Teachers Who Sought Knowledge From Books And Audios

بسم الله الرحمن الرحيم

Sheikh Abdullah Al Ghudayyan

Q: There’s a Muslim woman who sought knowledge from translated books and audios, who has the opportunity to contact the scholars with some difficulty, is it permissible or is it possible for her to teach the sisters in the masjid based on the fact that there is no one besides her that can teach them the (varying knowledge based Islamic) affairs like etiquette, creed, and methodology (minhaj)?

A: What is well known is that an individual takes knowledge from the scholars, and he learns every science from a person proficient in that science. Therefore when he desires to learn the explanation of the Quran, he learns it from a person proficient in that science, and this is the case with the other sciences. This is the means (to obtaining it).

Another means is that a person reads books, however he does not read a book and solely depend upon it unless he is capable of understanding it properly. That’s because if there is a deficiency in his comprehension he will most definitely misunderstand something and subsequent to that will speak about what he understands. Unfortunately what he will say is a mistake, and as a result the people will act according to what he taught, thus bearing the burden of their sin.

With regards to this sister I advise her not to teach based on the fact that there was no one to teach her the correct interpretations of these books, and this is my answer to that question.

Sheikh Salih Al Fawzan

Q: There’s a man who teaches the people legislative Islamic sciences and the creed of the Salaf, but he did not acquire knowledge from neither the learned nor the scholars, so should knowledge be taken from him?

A: As long as he has no foundation obtained from the scholars, and he is strictly a pupil of articles and books then no. No knowledge is taken from him, as he does not understand the way of the Salaf, and he will not understand it unless he studies with the scholars. This knowledge (is obtained) by learning (directly from the scholars) and not by strictly reading books. The books are an assistance but do not rely on it alone. The like of such an individual is considered to be self taught (muta’aalim), and no knowledge is sought from such.

Q: The following question is from Tunisia. What are the conditions and guidelines that would permit a student of knowledge to establish classes and educational seminars in his country as the country where we live has no scholars?

A: Convey what you know, whatever you know of knowledge spread it to the people. As for the affairs that you are unaware of and have not obtained then no, refrain from (attempting to teach) it. 

Sheikh Muhammad ibn Haadi

Q: We’re asking about students of knowledge here in Libya, as we are youth from the common folk among the salafis. Here there are students of knowledge that studied with sheikh Muqbil in Yemen, some of them have tazkiyah, while others are not known to have tazkiyah. Do you advise us to take knowledge from them?

A: The one known for knowledge whose effect you see among the people, take from him. As for he who is not known for neither knowledge nor seeking it, and he has no traces (effect) among the people, do not take from him. As for he whom the people of knowledge recommend and they bear witness that he is qualified to teach and benefit the people then this is higher (in degree). That’s because knowledge is only taken from its people. The people are known by way of the scholars and their attestation of a person specifically, or by way of this affair spreading with regards to the person seeking knowledge and he becomes renowned for knowledge. Whenever a person becomes well known for knowledge and this is what is circulated concerning him, then knowledge is taken from him.

Note: The last part of the sheikh’s speech is clearly referring to the person who sought knowledge from the scholars and does not have a tazkiyah, and not the self taught individual, as is understood from the question and in the answer.

Compiled by Abu Abdil Waahid Najeeb Al Anjelesi

Source: All verdicts and more are gathered on the following page:

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Suicide Is A Major Sin And Not Disbelief

بسم الله الرحمن الرحيم

The position of Ahlus Sunnah with regards to the Muslim who commits major sins is that the committer is under Allah’s will. If He wills He’ll forgive him or if He wills He’ll punish him. As a result of this Ahlus Sunnah does not state that the committer of major sins will abide in Hell forever as the Khawaarij and Mutazilah claim. This is applicable to all major sins including suicide, and anyone who has briefly studied the foundations of Ahlus Sunnah are well aware of this. Unfortunately there are some Muslims who do not have concern for learning these aspects of Islam and give importance to trivial matters (outside the religion), yet some of these types of individuals have placed themselves in positions of conveying Islamic knowledge by way of Friday sermons, classes, and lectures but are not equipped for such.

As a result mistakes are made like the claim that whoever commits suicide will abide in Hell forever. A statement that opposes the methodology of Ahlus Sunnah that occurs due to ignorance. Suicide is a major sin as is found in the text of the Quran and Sunnah. Allah says:

و لا تقتلوا أنفسَكم إنَّ الله بكم رحيمًا

“…and do not kill yourselves, surely Allah is most merciful with you.” [An-Nisaa: 29]

و لا تلقوا بأيدِيكم إلى التَّهْلُكة

“…and do not throw yourselves into destruction with your own hands…” [Al-Baqarah: 195]

Thabit Ibn Dhahak narrated that the Prophet -sallahu alayhi wa salaam said: “Whoever takes an oath on another religion deceivingly (lying), he is as he has said. Whoever kills himself with an object will be punished with it in the Fire. Whoever curses a believer it is as if he killed him and whoever accuses a believer of disbelief it is as if he killed him.” [Al-Bukhari and Muslim]

Abu Huraira narrated that the Prophet -sallahu alayhi wa salaam said: “Among those who came before you was a man inflicted with a wound and as a result grew impatient (due to the pain). Thus he took a knife and cut his hand and bled out until he died. Allah said, My servant was hasty with regards to himself so I have made paradise forbidden for him.” [Al-Bukhari and Muslim]

Abu Huraira also narrated the statement of Allah’s Messenger -sallahu alayhi wa salaam: “Whoever kills himself by suffocation will be suffocating in the Fire. Whoever stabs himself will be stabbing himself in the Fire.” [Al-Bukhari and Muslim]

These textual evidence indicate the prohibition of suicide and it being deemed from the major sins. Sheikh Muhammad Bazmool states: “Upon the authority of Abdullah ibn Amr who narrates that the Prophet -sallahu alayhi wa salaam- said, ‘The major sins are associating partners in worship with Allah, disobedience to parents, taking a life, and false oath.‘ Taking a life in this narration includes a man’s own life and the life of other than him. Therefore it is not permissible for a Muslim to take a life that Allah has prohibited except in due right. His own life is foremost to be included in the life in which Allah has prohibited for him to kill.” Sheikh Bazmool made this statement in the chapter entitled “Taking a life is from the major sins.”(1)

The Source of Confusion

Abu Huraira narrates that Allah’s Messenger -sallahu alayhi wa salaam- said: “Whoever kills himself by using iron, then it will be in his hand as he strikes himself in the stomach with it, (while) in the Hell Fire eternally abiding therein forever. Whoever drinks poison purposely killing himself, he will be drinking it in the Hell Fire eternally abiding therein forever. Whoever jumps off a cliff (of a mountain) purposely killing himself, he will be jumping into the Hell Fire eternally abiding therein forever.” [Muslim] 

This narration is a source of confusion for some due to the lack of examining all the evidence with regards to this subject and the lack of seeking clarity from those entrusted with conveying such (the scholars). Imam An Nawawi said about the statement “in the Hell Fire eternally abiding therein forever” ‘It is mentioned that there are several statements concerning it. The first statement is that it is attributed to whomever does this declaring it to be permissible whilst having knowledge that it is prohibited, as this individual is a disbeliever and this is his punishment. The second statement is that the intent of eternity is for a very long and extended duration and not true endlessness.’ (2)

The first statement mentioned is true and applicable to a specific circumstances that is not the subject of discussion here. As the declaring of anything Allah has prohibited as lawful is disbelief and no one doubts this. Allah says:

إنِ الحكمُ إلَّا لله

“…The judgement is for none but Allah…” [Yusuf: 40]

أَفَحكمَ الجاهلية يبغون و من أحْسَنُ من الله حكمًا لقومٍ يوقِنون

“Is it the judgement of ignorance that they desire? And who is better in judgement than Allah for a people with certainty.” [Al-Maa’idah: 50]

و من لمْ يَحْكُمْ بما أَنْزَلَ اللهُ فَأُولَئِك هم الكافرون

“And whoever does not judge by what Allah has revealed, such are the disbelievers.” [Al-Maa’idah: 44]

Thus from the traits of the believer is that he submits to Allah and to His judgments along with enactment of His Legislation, a subject no Muslim differs in. The subject of discussion here pertains to one who acknowledges the unlawfulness of suicide, yet he falls into it. This is where the second statement that Imam An Nawawi mentioned applies. The clearest proof that indicates the validity of this statements is the following:

Jabir narrated that Tufail ibn Amr Ad-Dausi came to the Prophet -sallahu alayhi wa salaam- and said,”do you have fortified structures and preventive measures (for protection)? -The tribe of Daus had a fortress during the era of ignorance.- The Prophet rejected that since Allah reserved this duty for the Ansar. When the Prophet -sallahu alayhi wa salaam- migrated to Medina, Tufail and a man from his tribe subsequently migrated as well. Unfortunately  Medina’s climate was unsuitable for them, and the man (who migrated with Tufail) became sick and uneasy, as a result he took the sharp tip of his arrow and cut the joints of his fingers. Consequently blood poured forth from his hands until he died, afterwards Tufail saw him in a dream. He saw that his appearance was good but his hands were wrapped. So Tufail said to him, “how did your lord treat you?” He replied; He forgave me on account of me migrating to His Prophet. Tufail then asked, “What is the reason that I see your hands wrapped?” He replied, “I was told (by Allah) We (Allah) will not correct what you have corrupted.” So Tufail narrated this to Allah’s Messenger -sallahu alayhi wa salaam- in consequence he said: “O Allah forgive even his hands.”         

Imam An Nawawi said, “As for the rulings of this narration, in it is proof for the tremendous principle of Ahlis Sunnah that being: Whoever commits suicide or some other major sin and dies without repenting is not a disbeliever, let alone hold the opinion of being in Hell (eternally). On the contrary the ruling is that he is under the will (of Allah). Indeed the elucidation of this principle has preceded. This narration is an explanation of several misunderstood narrations before it wherein it appears as if the killer and other than him from the committers of major sins will eternally abide in the Hell Fire.” (3)

This is the ruling we find the scholars conveying with regards to suicide. As Sheikh Bin Baz said, “So suicide is from the most repugnant of major sins, however Ahlus Sunnah wal Jamaa’ah do not hold the opinion that the committer is a disbeliever. If he was a Muslim who prayed and was well known for Islam, he worshiped Allah alone and believed in Him and what He revealed, even though he committed suicide for whatever reason such as a severe sickness, or wounds and whatever else that resembles such excuses that are evil and a sin from the major sins, despite this he does not exit Islam if he was a Muslim before committing this act.

Suicide does not expel one from Islam. On the contrary he is under the will of Allah like the other sins. If Allah wills He will pardon him and enter him into paradise due to his Islam, tawheed, and faith. Or perhaps our Lord will punish him in the Fire on account of his sin that he died upon, and it is the sin of killing. After being purified Allah will remove him from the Fire and place him in Paradise.” (4)

The Standing Committee for Knowledge Based Research and Verdicts issued a statement subsequent to being asked the following:

Q: What is the ruling concerning the one who commits suicide, is he a Muslim or disbeliever?

A: Whoever kills himself accidentally is excused and does not fall into sin as a result of that. Moreover the one who does so intentionally, due to whatever circumstance surrounding him, while not being displeased with Allah’s decree is not a disbeliever. Nonetheless he commits a major sin and is threatened with the Fire. Thus his affair is with Allah, if He wills He’ll pardoned him and if He wills He’ll punish him. And with Allah is success. (5)

This is the methodology of the Salaf with regards to the issue that no one differs in except the Khawaarij and Mutazilah, and Allah’s refuge is sought from straying after being guided.

Compiled by Abu Abdil Waahid Najeeb Al Anjelesi



1:  إيذاء النفس و الانتحار

2: شرح صحيح مسلم للإمام النووي

3: شرح صحيح مسلم للإمام النووي

4: Link to full verdict:

Portion of verdict translated here: فالانتحار من أقبح الكبائر، لكن عند أهل السنة والجماعة لا يكون كافراً، إذا كان مسلماً يصلي معروف بالإسلام موحداً لله -عز وجل- ومؤمناً به -سبحانه- وبما أخبر به، ولكنه انتحر لأسباب إما مرض شديد وإلا جراحات شديدة، وإلا أشبه ذلك من الأعذار، فهذا الانتحار منكر، وكبيرة من كبائر الذنوب، ولكنه لا يخرج به من الإسلام إذا كان مسلماً قبل ذلك، لا يخرج به الانتحار من الإسلام، بل يكون تحت مشيئة الله -سبحانه وتعالى- كسائر المعاصي، إن شاء الله عفا عنه وأدخله الجنة بإسلامه وتوحيده وإيمانه، وإن شاء ربنا عذبه في النار على قدر الجريمة التي مات عليها، وهي جريمة القتل. ثم بعد التطهير والتمحيص يخرجه الله من النار إلى الجنة

5: Link to verdict here:

The verdict: ما حكم من قتل نفسه هل هو مسلم أو كافر؟
ج 3: من قتل نفسه من المسلمين خطأ فهو معذور ولا يأثم بذلك، ومن قتل نفسه من المسلمين عمدًا؛ لظروف أحاطت به غير ساخط على قضاء الله وقدره فليس بكافر، لكنه مرتكب لكبيرة ومتوعد بالنار، وأمره إلى الله إن شاء عفا عنه وغفر له وإن شاء عذبه.
وبالله التوفيق، وصلى الله على نبينا محمد وآله وصحبه وسلم.

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