A Word Of Truth That’s Clear And Distinct On Abbas Abu Yahya’s Warning Against Salafy Ink

بسم الله الرحمن الرحيم

Al-Bukhari and Muslim collected a narration upon the authority of Abdullah ibn Amr wherein the Prophet -sallahu alayhi wa sallam- said, “The Muslim is he who the Muslims are safe (from the harm) of his tongue and hand.”

Imam An-Nawawi said, “Its meaning is whoever does not harm the Muslim with speech nor action.” [شرح صحيح مسلم]
Ibn Rajab said, “So whoever the Muslims are safe from the harms of his tongue and hand his Islam is better than the Islam of another who is not like that due to both sharing in enactment of Allah’s rights as it pertains to Islam from the two testimonies, performance of the prayers, paying zakat, etc. In addition one of them distinguishes himself (from comparison to the other) by establishing the rights of the Muslims, hence this one’s Islam is better than the others.” [شرح صحيح البخاري]

Recently, statements of our brother Abbas Abu Yahya -May Allah pardon him- were circulated on Facebook in a page titled “Da’waatus Salafiyyah Brisbane” on October 26 of this year (2017), therein we find that Salafy Ink and its contributors have been harmed by the statements of Abbas which unfortunately include a lie, academic fraudulence, and double standards that is not expected from one who attributes himself to Al-Minhaj As-Salafi, let alone someone who is busied with clarifying it to others. The following are his statements found on that page:

Assalamu alaykum wa rahmatullahi wa barakatuhu
Dear brothers, from my own dealings with these brothers, I advise you not to involve yourselves with them.
Firstly, stick to those who our scholars give tazkeeyah to.
Secondly, these brothers have not -as far as I am aware- study correctly or have studied only for a short period and put themselves forward.
Thirdly, I have found that they lack in manners and wisdom.
So stick to the brothers at Spubs UK and those affiliated with them.
May Allah guide those brothers.
And Allah knows best.

Before continuing it is important to make mention of who exactly is Salafy Ink and associates. Salafy Ink is under the direct supervision of our brother Abu Abdis Salaam Siddeeq Al-Juyaanee, it consist of several platforms on social media (website, sound cloud page, twitter account etc) and has several students of knowledge -all based in the US- assisting and supporting the effort in spreading As-Salafiyyah whether it be from translations, articles, classes, seminars, etc, their approach in this regard is multifaceted. Those that currently contribute to this effort are as follows:

  • Abu Yusuf Khaleefah (Imam of Masjid Nurullah NY)
  • Abu Muhammad Al-Jamaiki (imam of Masjid Ahlil Hadith in Philly PA)
  • Amin Manning (Teacher at Masjid Ahlil Hadith in Philly PA)
  • Abu Zaynab Tawfeeq Hosley (teacher at Masjid Ahlil Hadith and former imam of Masjid Bin Baz)
  • Mujahid Al-Jamaiki (teacher at Masjid Ahlil Hadith)
  • Khalil Davis (former imam of Masjid Ahlil Quran Wal Hadith from 2003 to 2009 in DC)
  • Hisham Abouzaid (Ulama Audio)
  • Naasir Al-Hanbali
  • And myself -Najeeb ibn Yusuf Al-Anjelesi

There are also former contributors like Dawud Adib and Muslim Abu Yasmean whose works are also present.

The reason for clarifying this is because of Abbas Abu Yahya’s statement, “Dear brothers, from my own dealings with these brothers” which did lead readers to believe that Abbas has or has had a relationship with the aforementioned that has caused him to have multiple dealings with them. Unfortunately this is a lie. He has had no dealings with anyone from Salafy Ink. The brothers mentioned don’t know him. Siddeeq mentioned to me that he met him one time in a meeting while in Saudi, however his exchange with him was brief. Abu Yusuf mentioned that he corresponded with him once when he made an erroneous statement about another salafi organization to which he was left silenced and unable to answer Abu Yusuf’s questions. The remainder of the aforementioned don’t know him. So how is it that Abbas Abu Yahya would consider two separate encounters as “my own dealings” a phrase that was perceived by most to be multiple interactions with the aforementioned.  

This blatant and apparent exaggeration gave readers the impression that Abbas -may Allah bless him to be more accurate in speech- is qualified to speak about the character of those affiliated with Salafy Ink after all he had dealings with them, thus he knows first hand about their character, their strengths and weaknesses in knowledge, etc. However this is a lie.

The Prophet -sallahu alayhi wa sallam- said, “Whoever believes in Allah and the Last Day let him speak good or keep quiet.” Collected by Al-Bukhari and Muslim.

Al-Haafidh ibn Hajr Al-Asqalaani said, “This is from speech that is small in wording yet extensive in meaning due to all speech consisting of either good or bad, or leading to one of the two. Thus what enters into good is everything demanded from statements that are obligatory and recommended and it is permissible (to utter) with regards to its various types. Likewise what enters into it is whatever leads to it. Whatever is contrary to that from what is bad (speech) or what results in that, the command when desiring the indulging in such is to be quiet.” [فتح الباري]

Imam An-Nawawi said, “As for his -sallahu alayhi wa sallam- statement ‘speak good or keep quiet’ it’s meaning is that whenever one wants to speak, if whatever he says is actual good that is rewarded, whether it be obligatory or recommended (speech) then say it. However if it is not clear to him that it is the good that is rewarded, then refrain from speaking.” [شرح صحيح مسلم]

This lie is utilized in order to legitimize fraudulent criticism against Salafy Ink and even has therein a blatant slander. Abbas -may Allah bless him with success in repenting- said, “I have found that they lack in manners and wisdom.” How could he have ascertained that when he has no relationship with any of us, he does not know one of us neither intimately nor casually. Had he said that it was reported to him such and such, then that would be a different scenario, however he said, “I have found…” Thus any salafi striving to be upon this dawah based on proofs and principles, and judging affairs with fairness and balance will immediately reject this fraudulent claim and outright slander of their brothers upon Al-Minhaj As-Salafi. Allah says:

ولا تقف ما ليس لك به علمٌ إنّ السمع و البصر والفؤاد كل أُولئك كان عنه مسئولاً 

And do not pursue that which you have no knowledge therein. Indeed the hearing, sight, and heart of each of them will be questioned. [Al-Israa: 36]

Sheikh Muhammad ibn Saalih Al-Uthaymin said, -do not pursue- “Do not follow that which you have no knowledge about, and this prohibition encompasses everything. Everything that you have no knowledge of do not follow, rather avoid it and do not speak concerning it because you are mistaken. If it is with regards to what is attributed to Allah and His Messenger -sallahu alayhi wa sallam- the prohibition is from the most severe of sins.” After detailing the issue of falsely attributing lies to Allah and the Messenger -sallahu alayhi wa sallam- Sheikh Al-Uthaymin said, “Likewise if you follow that which you have no knowledge with regards to a human being in that you quote a person as saying such and such yet he did not say it, or even if it is said to you -so and so said such and such-, do not rely on this until you know for certain.” [شرح رياض الصالحين]

Thus my advise to Abbas Abu Yahya in this regard is to produce your proof in detail substantiating the claim of lack of manners and wisdom if indeed you are truthful. If you cannot do so, and we know you can’t, then know that you are the one more deserving of this attribute than anyone you have accused. As wisdom is to put things in their proper place, so how have you been wise as it relates to the honor of your brothers upon Al-Minahj As-Salafi by way of lying and slandering them? How have you displayed good manners in this regard? 

Abbas said, “Secondly, these brothers have not -as far as I am aware- study correctly or have studied only for a short period and put themselves forward.” 

First, the recorded lectures and classes of the aforementioned brothers are widely circulated as is their translations and articles, so if Abbas is truthful in his claim of not studying correctly, then the mistakes of our brothers would be easily noticed and readily available in order for him to substantiate this claim. Therefore we ask Abbas once again to produce proof for what we deem as a baseless accusation. 

The Prophet -sallahu alayhi wa sallam- said, “Indeed Allah is pleased with 3 things and He hates for you all 3 things” til he said, “He hates for you all it is said and he said (commonly expressed in English as he said she said)…”  Imam An-Nawawi, in his explanation to Sahih Muslim where this narration is found, he said, “It is speaking falsely and giving accounts as it pertains to the affairs of the people, and their condition and conduct of that which is of no concern.”

Sheikh Rabee said, “The prohibition on it is said and he said (he said she said) and it is the engaging (by way of discourse) in falsehood, publicizing immorality, spreading rumors and lies, as it is sufficient for a man to be a liar who narrates everything he hears.” [مذكرة الحديث النبوي] 

Abbas Abu Yahya’s statement is just that he said she said and nothing more.

Second, he also said, “Or have studied only for a short period and put themselves forward.” It would be of benefit to understand what Abbas considers to be a short period, due to his advice at the end “So stick to the brothers at Spubs UK and those affiliated with them.” As some of our brothers at Spubs UK and those directed affiliated with them from our brothers here in the states have studied for a short period of time, and in some cases have never sat with the scholars. For instance Kashiff Khan, who has lectured at Masjid As Salafi in Birmingham, did not complete the language program -which is a 2 year program- at the Islamic University in Medinah. Umar Quinn, who participated in the 2016 Medinah conference of Spubs, is not known to have actually studied directly with the scholars. And there are many more examples.

The mentioning of this is not in order to belittle, defame, disrespect, or discourage from benefiting from them, on the contrary this is me only stating a matter of fact. These brothers have praiseworthy efforts in dawah that no one can deny, and when they open their mouths they prove that they are capable of speaking about the issues in which they address. Hence the mentioning of this is to disprove Abbas Abu Yahya’s clear and apparent double standard. If this is actually a point of concern for him as it relates to who one should benefit from, then it would be applicable to all including Spubs UK and those directly affiliated with them. However this is not the case, and we don’t know what actual personal grievance Abbas has with Salafy Ink, but whatever it is it has caused him to forego justice and fairness as it relates to his brothers upon Al-Minhaj As-Salafi. Allah says:

يأيها الذين ءامنوا كونوا قوامين لله شهداء بالقسط و لا يجرمنكم شنئان قومٍ على ألاَّ تعدلوا اعْدِلوا هو أقربوا للتقوى

O you who believe! Stand firm for Allah as just witnesses, and do not let your hatred of a people cause you to avoid justice. Be just that is nearer to taqwa.. [Al-Maa’idah: 8]

Abbas said, “Stick to those who our scholars give tazkeeyah to.” This statement limits the spread of the Sunnah and Islam, likewise it indicates a lack of understanding on Abu Yahya’s part as it relates to who it is that should teach. Compare his speech with that of Sheikh Sulayman Ar-Ruhayli to fully understand the academic fraudulence of his statement. 

Q: Salaamu Alaikum wa Rahmatullahi wa Barakaatahu, O our Shaikh may Allah reward you and benefit (you and others) with your knowledge. We have with us (in our lands) students of knowledge whom we only know good about themmay Allah benefit (others) by way of them. They teach us the books of ‘Itiqaad (‘Aqeedah) and Sunnah. Some brothers have come to us and have spread (the following) concerning the students: Firstly, knowledge is only to be taken from the Akaabir.
Secondly
It’s a must that there be a Tazkiyyah from the ‘Ulama for the one who is establishing (the likes of) these classes.So this has led to the abandonment of some of the classes of which there is not present (or available) other (classes) in our area/province. So what should be our stance in this regard? (We hope) you give us direction (in this affair) may Allah bless you.

Sheikh Sulayman Ar-Ruhayli: There’s no doubt, that knowledge indeed should be taken from the Akaabir and a person must have a Tazkiyyah. However, who are the Akaabir? The Akaabir are those whom their knowledge has magnified (their status) and they are known for knowledge, even if they are young in age, even if they are youth.There were Akaabir from the Sahaabah who were young in age; knowledge was taken from them and their knowledge illuminated the world. This affair is from the important affairs in this issue, and it is, that the one who is young could be magnified (in status) by his knowledge; such that he is known by his profound beneficial knowledge. This(scenario) took place in abundance amongst the Salaf, starting with the Sahaabah may Allah be pleased with them (and it took place) after the Imaams. A Tazkiyyah (is also) a must; for verily, this knowledge is Deen. So it is a must that we carefully look at the one we take our Deen from. However, what is a Tazkiyyah (and how is it attained)? A Tazkiyyah is achieved by way of three affairs:

The First Affair: A textual (i.e. written and/or verbal) Tazkiyyah from the reputable ‘Ulama, giving him Tazkiyyah. The ‘Ulama or some of them have given him a textual Tazkiyyah; a Tazkiyyah is not confined to one, two or three scholars. Rather (it would constitute a Tazkiyyah), if a (single) scholar from the reputable scholars (give him a Tazkiyyah) or a group of them (stating) that so and so has Tazkiyyah and he is suitable that knowledge be taken from him.

The Second Affair: It is well-known (by the ‘Ulama) that this student gives classes and no one from the people of knowledge has disapproved (of him doing so). It is well-known that he teaches and none of the reputable people of knowledge have disapproved of his classes. This is a Silent Tazkiyyah. This (is a Tazkiyyah) because it is not suitable that the ‘Ulama with their (lofty) status that they (know) that this person is from those who should be prevented from being studied with and yet they don’t say anything to prevent him.

The Third Affair: And this is the most important affair in this issue and that is, that his knowledge gives him Tazkiyyah. So he doesn’t teach anything except the Sunnah. What I mean by this, is that he only speaks the truth and that he only takes from the ‘Ulama of the Sunnah and that he agrees with the books of the ‘Ulama of the Sunnah. (In addition to this) he does not refute any of the speech of reputable ‘Ulama nor does he contradict the Sunnah, this one, his knowledge gives him Tazkiyyah. The ‘Ulama don’t personally know every student of beneficial knowledge. However,they would look into the knowledge he presents. Does he teach the Sunnah? Does he respect the views of the ‘Ulama of the Sunnah? Does he convey the speech of the ‘Ulama of the Sunnah? If this is the case, his knowledge gives him Tazkiyyah and knowledge is taken from him.

The statement that, “Verily knowledge is not taken except from the one who the ‘Ulama have given a written/verbal Tazkiyyah to;”(verily) this (statement) closes the door on much good. Many places have students of knowledge therein who teach the Sunnah and the explanations of the people of the Sunnah and they teach in accordance to that which they have learned. However, they do not hold a (textual) Tazkiyyah from a specific scholar. However, it is not known about him that which disparages him as relates to his knowledge; so if we say, “Don’t take knowledge from him,” knowledge would not remain in many places, the door of good would be closed, the people of innovation (would take his place) in teaching and the people of the Sunnah would be stopped and halted. The people of the Sunnah would then (have no alternative) except to take knowledge from the people of innovation or take knowledge from the internet or other than it. This is not correct and this does not benefit. [http://www.salafyink.com/tazkiyyahconditionknowledge]

So reflect O salafi to the words of Sheikh Sulayman Ar-Ruhayli and compare them to the statement of Abbas Abu Yahya. The honest seeker of truth would have to acknowledge that Abu Yahya’s speech is limited in terms of what the sheikh presented about a tazkiyah, thus making it clear that his speech has no place except and or restricted to the garbage. If only Abu Yahya had taken the time to refer this matter to a scholar, his speech would been more accurate and in accordance to the truth, and Allah knows best. There are other issues that could have been addressed, but this is sufficient in illustrating the fact that his speech should be rejected.

Written by Najeeb ibn Yusuf Al Anjelesi
Nov 5, 2017   

 

 

 

 

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Quranic Verses That Point To The Lack Of Association With The People Of Innovation

بسم الله الرحمن الرحيم

The following is a compilation of some Quranic verses that illustrate the prohibition of association with the people of innovation, I believe it is of great importance to the Salafi to know and understand these verses especially since many among us when asked, “Why should we stay away from the people of innovation?” They reply with imam so and so said, or sheikh so and so said yet an imam or sheikh’s statements are not proof, the proof is the Quran and Sunnah, and this prohibition is found in both. Thus I seek Allah’s aid and assistance in presenting some of the verses that point to this and I hope Allah makes it a source of benefit for my brothers and sisters from Ahlus Sunnah. 

1: Ali-Imran: 7

هو الذي أنزل عليك الكتاب منه آياتٌ محكماتٌ هن أم الكتاب و أُخر متسابهاتٌ فأما الذين في قلوبهم زيغٌ فيتبعون ما تشابه منه ابتغاء الفتنة وابتغاء تأويله و ما يعلم تأويله إلا الله

It is He Who has revealed to you the Book (Al-Quran), therein are verses that are clear and or distinct (in meaning), they are the mother of the book, yet others (i.e. verses) that are not as clear. As for those who have within their hearts deviation they follow that which is not explicitly clear seeking (by way of it) trials (confusion) and seeking (false) interpretation, but none knows its meanings except Allah….

Ibn Kathir said, “The Exalted mentions that within the Quran are explicitly clear verses that are the mother of the book, i.e. plain and evident meaning with no obscurity therein for anyone. Likewise therein are other verses that have within them dubiousness as it pertains to their meaning with an abundance of people. Thus whoever refers what is unclear back to the distinct of it, holding the opinion about the unclear by use of the clear consequently is guided, and whoever does the opposite achieves being opposite/reversed, for this reason the Exalted says, ‘They are the mother of the book i.e. its foundation in which it is returned to during confusion (as it pertains to other verses therein). -Yet others that are not clear- i.e. its meaning potentially being in accordance with the explicitly clear (verse), or less likely meaning something else with respect to the expression and construction (of the phrase and or sentence) but not with regards to the intent.”

He also said about Allah’s statement, -As for those who have within their hearts deviation- “i.e. straying and or departing from the truth to falsehood.” -They follow that which is not explicitly clear- “i.e. from it (the Book) they only take the unclear that which is possible for them to alter to their corrupt meanings and they refer it (the verse) to the corrupt interpretation due to the probability of its expression. As for the explicitly clear, there is no opportunity for them with regards to it (i.e. alteration thereof) because for them it is a repellent, and proof against them. On account of this Allah the Exalted says, -seeking (by way of it) trials- i.e. the misleading of their followers by deceiving them as if they use the Quran as an argument to support their innovation whereas it is a proof against them not for them.

Similar to if the Christians use the Quran due to the fact that it mentions that Esa is Allah’s spirit and word imposed upon Mary and a spirit from Him, yet abandon usage of His statement:

إن هو إلا عبد أنعمنا عليه

He is nothing more than a servant whom We bestowed Our favor on

And His statement:

إن مثل عيسى عند الله كمثل آدم خلقه من تراب ثم قال له كن فيكون

Indeed the likeness of Esa with Allah is like the likeness of Adam. He created him from dirt then said to him be and he was.

And other than that from the explicitly clear verses that indicate that he is a creature from Allah’s creation, a servant and messenger from Allah’s messengers. The Exalted’s statement, -and seeking (false) interpretation- i.e. altering it to fit what they desire.” 

Ibn Kathir has clearly highlighted those intended by Allah’s speech concerning they in which whose hearts there is deviation, they are as Allah says those who follow the verses that are unclear in meaning and intent due to the intent having multiple possibilities. Thus they cling to these types of verses and throw behind their backs the other verses that make clear Allah’s intent in order to substantiate their clashing with the text. This undoubtedly is a characteristic of every person of innovation. In light of this, the question remains, “How is this used as proof to disassociation with the people of innovation?” For the answer one must turn to the sunnah of Allah’s messenger -sallahu alayhi wa sallam.   

It is recorded within the authentic collections of both Imam Al-Bukhari and Imam Muslim a narration on the authority of Ayesha, therein she stated that the Messenger -sallahu alayhi wa sallam recited this verse and thereafter said, “If you all see those who follow that which is not explicitly clear, they are those whom Allah has named (as having deviation) so beware of them!” Imam An-Nawawi said, “Contain within this narration is the warning from intermingling with the people of deviation, innovation, and whomsoever follows the uncertain for the purpose of trouble (fitna).” Al-Haafidh mentions similar as he said, “The intent is the warning from hearkening towards those who follow the unclear verses of the Quran.” In further illustration of this point he said, “The first to demonstrate this in Islam was the Khawaarij insomuch that it is reported from Ibn Abbas that he interpreted this verse to mean them.” Thus this is a prophetic directive from our Messenger -sallahu alayhi wa sallam- on how the verse is understood and applied, it is a warning and or prohibition from association with the people of innovation.

2: Al-An’am: 68

وإذَا رأيت الذين يخوضون في آياتنا فأعرض عنهم حتى يخوضوا في حديثٍ غيره و إما ينسينك الشيطان فلا تقعد بعد الذكرى مع القوم الظالمين

And whenever you see those who speak blasphemously about Our verses, shun them until they change the topic of discussion. If the Shaitan causes you to forget, do not sit with, subsequent to remembering, with an oppressive people. 

Ibn Kathir said, “The intent is that every individual, from the tens of thousands of this nation, is not to sit with those that deny by way of altering Allah’s verses and placing them in other than their (proper) place. If anyone sits with them forgetfully -do not sit with, subsequent to remembering- i.e. after recollection -with an oppressive people.

Sheikh Abdur Rahman ibn Naasir As-Sa’idi said, “The intent of speaking blasphemously about Allah’s verses is the speaking with that which opposes the truth, i.e. beautification of false statements, inviting to it, praising its people, shunning the truth, and belittlement of it (the truth) and its people. Hence Allah order His Messenger -sallahu alayhi wa sallam- fundamentally, and his nation subsequently to shun and be absent from the gatherings of those who speak with falsehood whenever they see someone blasphemously speaking about Allah’s verses, in addition to being persistent with regards to that until they discuss and or converse about something else. If the speech is regarding something else, the aforementioned prohibition ceases.”

Imam Ash-Shawkani said, “Therein is a tremendous admonition for he who is lenient with regards to the social gatherings of the innovators those who alter Allah’s speech and play games with His Book and the sunnah of His Messenger. They refer these two back to their astray desires and corrupt innovation. Thus if he does not disapprove of them and change what they’re indulging in, then at the very minimum he can abandon their social gatherings as that is easy for him and not difficult.”

3: Al-Kahf: 28

واصبر نفسك مع الذين يدعون ربهم بالغدوة و العشىى يريدون وجهه ولا تعد عيناك عنهم تريد زينةَ الحياةِ الدنيا ولا تطع من أغفلنا قلبه عن ذكرنا واتبع هواه و كان أمره فرطا

Be patient with those who invoke their Lord  during the morning and afternoon sincerely seeking His Face, and do not allow your eyes to overlook them desiring the adornments of the worldly life, furthermore do not obey he whose heart We caused to be negligent with regards to Our remembrance and who follows his desires as his affair has been wasted.

Sheikh Abdur Rahman ibn Naasir As-Sa’idi said, “He neglected Allah, as a consequence Allah caused him to be negligent with regards to His remembrance. -and who follows his desires- He becomes pursuant to his desires wherein whatsoever it desires he does. So he puts forth efforts in obtaining it (the desired) even if within that thing is his destruction and loss, he consequently has taken his desires as his lord, just as the Exalted said:

“Have you not seen he who has taken his desires as his lord? And Allah knowingly left him astray…” [Al-Jaathiyah: 23]

-and his affair- Meaning; the matter of his religion and worldly affairs -has been wasted- lost and or nullified. Thus this is he whom Allah has forbade obedience, due to obedience to him leading to following him and he not inviting to anything except that with which he is described (i.e. heedlessness to Allah’s remembrance, following desires, etc).”

Sheikh Muhammad ibn Saalih Al-Uthaymin said, “The Exalted said -do not obey he whose heart is negligent with regards to Our remembrance- his remembrance of Us or the remembrance which We have sent down. So with regards to the first (suggested meaning), its intent is that a person remembers Allah with his tongue but not with his heart. The intent of the second is that Allah has caused the man’s heart to be heedless of the Quran, thus he does not raise his head for it (i.e. he does not care), nor does he view any harm in (being in) opposition towards it.” [تفسير القرآن الكريم سورة الكهف]

This verse was revealed as a result of the request by notables from among the idolaters. They wanted the Prophet -sallahu alayhi wa sallam- to expel whom they considered to be of lesser class from a gathering between him -sallahu alayhi wa sallam- and them, hence Allah referred to them as having hearts negligent to His remembrance, followers of their desires, and their affair being wasted. Thus some may ask how this verse, with its specific reason for being revealed, be applicable to the people of innovation? The answer is the following principle:

العبرة بعموم الألفاظ لا بخصوص الأسباب

The Consideration Is In The Generality Of The Text, Not In The Specified Reason (why it was revealed) 

Sheikh Muhammad ibn Saalih Al-Uthaymin said, “If a verse was revealed for a specified reason yet its verbal expression is general, its ruling encompasses that reason and all of what its verbal expression includes because the Quran was sent down as a general(ly applied) legislation for the entire Islamic nation, as a result the consideration is in the generality of the text, not the specified reason (of its revealing). [شرح أصول في التفسير]

Therefore this verse is justifiable applicable to the people of innovation due to their hearts being heedless of the Quran may standing in opposition towards it, by way of utilizing the unclear verses and preferring them over the clear, manifest, distinct, and unambiguous ones. Due to them being severe followers of their desires despite the truth being made clear to them, and due to their innovated practices being null and void, consequently bearing them no fruit, thus their affair is wasted. 

4: Al-Jaathiyah: 18

ثم جعلناك على شرية من الأمر فاتبعها ولا تتبع أهواء الذين لا يعلمون

Then We have placed you upon a path/way from (Our) command so follow it, and do not follow the desires of those who don’t know.

Imam At-Tabari said, “Do not follow what the ignorant invite you to as it relates to Allah, they who do not know truth from falsehood. As a result (of following them) you enact it (that which they instruct), and consequently become ruined if you enact it.”

Sheikh Abdur Rahman ibn Naasir As-Sa’idi said about the verse, “Then We prescribed for you a complete path that invites to all good and prohibits all evil, all of which being from Our legislative command. -so follow it- Undoubtedly the result of following it is everlasting bliss and success. -and do not follow the desires of those who don’t know- Those whose desires are not pursuant to knowledge nor trailing behind it, on the contrary they are every individual whose want and desire opposes the Messenger’s -sallahu alayhi wa sallam- legislation. Therefore it is from the desires of those that know not.” 

Sheikh Muhammad Al-Amin Ash-Shinqeeti said, “The Quranic evidence makes clear that although the Prophet -sallahu alayhi wa sallam- is the one being addressed, the intent is it being a prescribed law for his nation. This is within the previously cited verse of Bani Israel (i.e. Al-Israa: 22) and is included within this verse of Al-Jaathiyah from the prohibition of following their desires as it is clearly reported in an abundance of verses..”

5: Al-Mujaadilah: 22

لا تجد قومًا يؤمنون بالله واليوم الأخر يوادون من حادَّ الله و رسوله و لو كانوا ءاباءهم أو أبناءهم أو إخوانهم أو عشيرتهم

You will not find a people who believe in Allah and the Last Day befriending those who oppose Allah and His Messenger, even if they be their fathers, sons, brothers, or kinfolk….

Imam At-Tabaraani said, “It means; you will not find a people who affirm the oneness of Allah, and resurrection after death consoling and seeking affection from whomsoever opposes Allah and His Messenger -sallahu alayhi wa sallam- in the religion, even if it’s their relatives by lineage. Thus without doubt disavowal from the opponents of Allah is obligatory.

Imam Al-Qurtubi said, “Imam Maalik used this verse as proof for hatred towards the Qadariyyah and abandonment of their social gatherings. Ashab quotes Maalik where he said, ‘Do not sit with the Qadaris and have hate for them for Allah’s sake due to the Exalted’s statement -You will not find a people who believe in Allah and the Last Day befriending those who oppose Allah and His Messenger-‘ ” Thus the intent concerning the people of qadr is every people of oppression and wrong doing.”   

And Allah knows best.
Compiled by Najeeb ibn Yusuf Al Anjelesi


All statements from Imam At-Tabari, Imam At-Tabaraani, Imam Al-Qurtubi, Imam Ash-Shawkani, Sheikh Muhammad Al-Amin Ash-Shinqeeti, and Sheikh Abdur Rahman ibn Naasir As-Sa’idi are taken from their well known, famous, and highly depended upon tafsirs of the Quran. 

       

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Who Has More Right To Name The Child: Sheikh Muhammad Ferkous

بسم الله الرحمن الرحيم

Q: Who has more right with regards to naming the child, the father or mother?

A: There is no differing between the people that the naming of the child is the father’s right and not the mother’s. This is because the child is attributed to him (through lineage), thus he has more right to name him. Likewise, just as it is binding upon him to spend, educate, perform the aqiqah, etc the naming also is for him. As a result the creation, on the day of resurrection, will be summoned by their fathers’ names and not their mothers. One will only be affixed to his mother in terms of when a husband accuses his wife of having a child through adultery (And they both bear witness that the other is lying), fornication, and other situations from the known affairs in Islamic jurisprudence.

Translated by Abu Abdil Waahid Najeeb ibn Yusuf Al Anjelesi
Source: أربعون سؤالاً في أحكام المولود  

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Is Naming A Child Restricted To The Seventh Day After Birth: Sheikh Muhammad Ferkous

بسم الله الرحمن الرحيم

Q: Is it permissible to name the newborn on other than the seventh day (after birth), like naming him on the first day?

A: What has preceded within the previous narrations (quoted within the book) is the recommendation for naming the newborn on the seventh day, due to the Prophet -sallahu alayhi wa sallam- ordering -on the seventh day after its birth- its naming as well as its aqiqah along with the removal of harm (shaving), just as it is reported in the narration of Sumra: “Every newborn is subject to have an aqiqah (on its behalf), sacrifice is performed for him on his seventh day (after birth), he is shaved, and given a name.”

However it is permissible to give him a name at the time of birth due to what is reported in the narration of Abu Musa where he said, “A son of mines was born, so I brought him to the Prophet -sallahu alayhi wa sallam- and he named him Ibrahim and rubbed the interior of his mouth with a date.” Also in the authentic collection of Muslim, on the authority of Anas, the Messenger -sallahu alayhi wa sallam- said, “A child of mines was born this night and I named him after my father Ibrahim…” Also the narration of Sahl ibn Sad As-Saa’idi found within the two authentic collections, where he said, “Mundhir ibn Abi Usayd was brought to Allah’s Messenger -sallahu alayhi wa sallam- when he was born and placed on his lap while Abu Usayd sat. The Prophet -sallahu alayhi wa sallam- was preoccupied with something in front of him, so Abu Usayd told someone to removed his son from the Prophet’s lap. Afterwards the Prophet -sallahu alayhi wa sallam- asked, “Where is the child?” Abu Usayd replied, “We sent him home O Messenger.” He -sallahu alayhi wa sallam- said, “What is his name?” Abu Usayd replied, “His name is so-and-so.” The Prophet -sallahu alayhi wa sallam- said, “No! His name is Mundhir.”

These narrations indicate the allowance as it relates to naming the newborn on the day of its birth, but what is best is to delay it if possible to the seventh day based on it being a verbally expressed sunnah.

Translated by Abu Abdil Wahid Najeeb Al Anjelesi
Source: أربعون سؤالاً في أحكام المولود 

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An Adult Having An Aqiqah For Himself: Sheikh Muhammad Ferkous

بسم الله الرحمن الرحيم

Q: Is the aqiqah of an adult for himself (something) proven?

A: It is proven within the Sunnah from two chains of transmission on the authority of Anas ibn Malik that the Prophet -sallahu alayhi wa sallam- performed an aqiqah for himself after being sent as a prophet. Some of the salaf held this opinion and acted accordingly. Ibn Seereen said, “If I knew that he (his father) did not perform an aqiqah on my behalf I would perform it for myself.”

Al Hasan Al Basri said, “If an aqiqah was not performed for you, then perform it for yourself even if you are a man.”

Moreover, it is recommended that a man performs an aqiqah for himself as a substitute for his father, due to the naseekah (aqiqah) being obligatory on the father, and remains so even after reaching old age if it is easy (for him). If he does not do so, a substitute/replacement for him is allowed, due to this being worship related to wealth in which a substitute (to carry out) is legislated. Worship related to wealth allows substitution therein e.g. zakat, donations, and similar to that from worship.

Translated by Najeeb Al Anjelesi
Source: أربعون سؤالاً في أحكام المولود

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The Ruling On The Saliva, Drool, And Vomit Of The Infant: Sheikh Muhammad Ferkous

بسم الله الرحمن الرحيم

Q: What’s the ruling on the saliva, drool, and vomit of an infant?

A: The fundamental ruling as it relates to objects/things is (a state of) purity. So the infant’s saliva, drool, and vomit are pure, to be more precise the vomit of humans (man or child) is pure as there is no evidence pointing towards its impurity, nor is there anyone fit to be taken as a proof that has conveyed it being impure, on the contrary it is pure. A baby vomits abundantly, its saliva and drool do not cease to flow onto the one providing care for it. Consequently it is an affair in which adversity prevails (as it relates to the removal of these things). Therefore the legislator has not enacted the washing of clothes as it pertains to that. He has not prevented prayer due to it, nor has He ordered being cautioned from the baby’s saliva.

As for the reported consensus that man’s vomit is impure, it is nothing more than an invalid claim due to the opposition of Ibn Hazm where he explicitly states the purity of man’s vomit. Likewise as Imaam Ash-Shawkani and Siddeeq Hasan Khan both did not count vomit along with impurities, on the contrary they held, to be more probable, the purity of man’s vomit in the unrestricted sense. This is due to the fundamental ruling being purity and there is nothing reported about it except  authentic conveyance (concerning its ruling) that are not contradicted by what equals it or (by what) preceded it.

Translated by Najeeb Al Anjelesi

Source: أربعون سؤالاً في أحكام المولود

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The Ruling Concerning Jamaa’at-ut-Tabligh And Their Dawah: Sheikh Muhammad Ibn Ali Ferkous

بسم الله الرحمن الرحيم

Q: What is the ruling pertaining to Jamaa’at-ud-Dawah and Tabligh within the Islamic countries and non Muslim countries?

A: Jamaa’at-ut-Tabligh was initiated based on a dream that its leader Muhammad Ilyaas had. He alleged that, in the dream, the Messenger -sallahu alayhi wa sallam- commissioned him with this important task. Moreover this group is established upon six fundamentals that are based on a secret arrangement (understanding and or viewpoint), that being; everything that is the cause of alienation, splitting, and or differing between two Muslims  -even if it’s the truth- then it is severed and abolished from the methodology of the group. 

This group stands in contradiction towards the truth, (they have) a Sufi methodology and disposition, and with them are numerous mistakes. For additional scrutiny refer to the book entitled “A Severe Statement As It Relates To The Warning From Jamaa’at-ut-Tabligh” by the scholar Hammoud ibn Abdillah At-Tuwaijari, and others besides him who have devoted attention towards investigating the modern day Islamic sects. And I ask Allah to cause us to see the truth and to guide us to the path of guidance.

Translated by Abu Abdil Waahid Najeeb ibn Yusuf Al Anjelesi
Source: مجالس تذكيرية على مسائل منهجية

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Are The Statements And Actions Of The Salaf Proof? Sheikh Muqbil Ibn Haadi

بسم الله الرحمن الرحيم

Q: Are the statement and actions of the pious predecessors proof?

A: No! They are not a proof Allah -The Glorified and Exalted- says:

اتبعوا ما أُنْزِلَ إليكم من ربكم و لا تتبعوا من دونه أولياء قليلاً ما تذكرون

“Follow what has been revealed to you from your Lord and do not follow awliyaa besides Him. Little do you remember.” [Al-A’raf: 3]

The people, as it pertains to this subject, are between being excessive and (between) negligence, i.e. with regards to the significance of the statements of the salaf. From them you have he who disregards their statements and says, “They are men and we are men!” Correct they are men and we are men, however the difference between us and them is like the difference between the sky and the earth, as we seek assistance in their understanding as it pertains to understanding Allah’s book and the sunnah of Allah’s Messenger -sallahu alayhi wa sallam.

Az-Zuhri had a companion, both of them would write the narrations of Allah’s Messenger -sallahu alayhi wa sallam- but when they concluded (writing) what reached them from the narrations of Allah’s Messenger -sallahu alayhi wa sallam- he (Az-Zuhri) wrote the statements of the companions, while his companion did not believe it to be knowledge. Thus his companion said, “He (Az-Zuhri) prospered and was successful” or similar (to that) in meaning.

Therefore if there was no benefit in them the scholars would neither have compiled them nor quoted them in their authored works, e.g. Ibn Jarir in his tafsir, Ibn Abi Shaiba in his musannaf, Abdur Razzaq in his musannaf, Al-Baihaqi in his sunan, and in an abundance of sunan and in other than them wherein they (the scholars) quote the statements of the salaf. So it is not said that they (the salaf’s statements) have no value, on the contrary we benefit from their understanding, and it is incumbent that we understand Allah’s book and the sunnah of His Messenger -sallahu alayhi wa sallam- according to their understanding.

As for it being a proof then no, Allah -The Glorified and Exalted- says:

و ما اختلفْتم فيه من شيءٍ فحكمه إلى الله

“And in whatsoever you differ, the decision is with Allah..” [Ash-Shura: 10]

And He says:

فئن تنازعتم في شيءٍ فردُّوه إلى الله و الرسول

“So if you differ in any matter, refer it to Allah and the Messenger…” [An-Nisaa: 59]

He says:

وأن هذا صراطي مستقيمًا فاتبعوه 
“And this is my straight path so follow it…” [Al-An’am: 153]

He also says:

وما آتاكم الرسول فخذوه
“Whatsoever the Messenger gives you, take it…” [Al-Hashr: 7]

As for the third category, as we have just mentioned two categories i.e. (one of them being) rejecting the statements of the companions and the taabi’een and saying “They are men and we are men” (said) specifically (by) the takfiris. And the other category that exceed limits with regards to it (the salaf’s statements), to justify (opinions and positions) by usage of it, and to make it a proof, this is a mistake due to that which you’ve heard from evidence.

The third category says, “We seek assistance from Allah -The Glorified and Exalted- then with the understanding of our pious predecessors in understanding the book and the sunnah.”

Translated by Najeeb Al Anjelesi

Source: https://www.sahab.net/forums/index.php?app=forums&module=forums&controller=topic&id=105207 

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A Knowledge Based Support And Aid, Highlighting The Legitimacy Of The Recent Statements Of Hisham Abouzeid

بسم الله الرحمن الرحيم

Recently our brother Hisham Abouzeid issued a clarification with regards to statements made by Shadeed Muhammad, as usually his clarification received mixed opinions from people whose perception of the original statements of Shadeed differ with regards to meaning. I have seen such opinions and was recently asked a question concerning the issue that I felt would be beneficial in answering due to the sentiment in the question being regurgitated by many in accordance with Shadeed’s thinking. Thus the question is as follows:

Q: Shadeed Muhammad criticized the thinking of many African Americans who believe that only Arabs can be scholars and they reject the fact that African Americans can become scholars too from understanding the psychology of self hate that’s particular to black people in America. How did that transfer into him saying that blacks should only learn Islam from blacks according to Hisham Abouzeid’s interpretation of Shadeed’s speech?

How did Hisham Abouzeid put things in their proper place when he can’t bring one statement of Shadeed that implies that blacks should only learn from blacks and no other group to support his interpretation of Shadeed’s speech?

These questions indicate one of two matters. The first being that the questioner is totally unaware of which statement of Shadeed is being criticized, and if this is not the case then it must be the second matter, that being that the questioner has interpreted Shadeed’s statements incorrectly consequently rejecting the apparent of his statement by placing his own meaning therein. Therefore in confronting this matter it is important for us to understand and know which of Shadeed’s statements were criticized.

Shadeed said, “You know I’m always amazed at how Caucasian converts as well as Arabs who know English how they spend the vast majority of their time in African American communities -and the fact of the matter is that many of them if they were not Muslim you wouldn’t have a damn thing to do with African American communities- you understand what I’m saying? So you find a Caucasian Muslim, this is no disrespect I’m just telling you like it is, you find Muslims who are Caucasian, like I remember in Mecca I went to Moosa Richardson’s house and he was showing me some paper he wrote about the nation of Islam, and I’m like why are you writing a refutation on the Nation Of Islam? Why don’t you write a refutation on white supremacy? You understand what I’m saying?

Why do you become Muslim, become a student of knowledge and you’re attacking issues that exceeds your competency, your ability to deal with? What do you know about black nationalism? What do you know about the Nation Of Islam? Because you went to Google, you read a couple of books, you read a couple of documents, you didn’t talk to anybody that was in the Nation. You ain’t come to African American communities and have discussions, you know, substantial discussions with people who’re apart of the Nation who can give you the inside story, and I mean then, why do you even care enough to write whatever refutation on the nation? Why does that even matter to you? Why is that important to you? Why isn’t police brutality important to you? Why do we have to deal with those things when you’re a Caucasian convert to Islam and you are apart of that culture, you are apart of the 1 percent, you are apart of the dominate culture? You know what I mean? So it always puzzles me.

Esa Abu Esa says interjecting, “I always had that question too” (laughter from the hosts).

Shadeed continues, “You know its just like, why are you even here?”

Esa Abu Esa, “Why are you even here?”

Shadeed, “It’s not to say that -you know- we can’t benefit from an imam or student of knowledge who is Caucasian, but at the same token issues that are relevant to us, that are directly related to us, those are our issues.”

Esa Abu Esa, “Like getting leadership and actually digging yourself into our culture, you shouldn’t do that!”

Shadeed,“Right, exactly…”(1)

This is the speech Hisham criticized in his audio recording. He confronted the foreign concept of Shadeed that only a person of a people is fit to give dawah to that people due to knowing the intricacies of their culture and or customs, otherwise the person is not qualified to do so. In light of this the first question is totally irrelevant to this discussion it being, “Shadeed Muhammad criticized the thinking of many African Americans who believe that only Arabs can be scholars and they reject the fact that African Americans can become scholars too from understanding the psychology of self hate that’s particular to black people in America. How did that transfer into him saying that blacks should only learn Islam from blacks according to Hisham Abouzeid’s interpretation of Shadeed’s speech?”

No where in Hisham’s discussion did the subject of “Black Americans thinking only Arabs can become scholars” ever surface. It wasn’t a point of his from neither close nor far. It wasn’t hinted towards nor alluded to in any point of our brother’s discussion, so how was this overtly erroneous conclusion drawn? Unfortunately this is the result when people allow sinful love for people or concepts to overtake their hearts, it consumes their hearts to the point where the intellect becomes dysfunctional as it relates to simple concepts if it in anyway opposes the person or concept they sinfully love.

Allah says:

أفلم يسيروا في الأرض فتكونَ لهم قلوبٌ يعقلون بها أو ءاذانٌ يسمعون بها فئنها لا تعمى الأبصار ولكن تعمى القلوب التي في الصدور

Have they not traveled throughout the earth, as they do possess hearts by which they comprehend and ears by which they hear? Surely it is not the eyes that have become blind, on the contrary it is the hearts within the chest that grow blind.” [Al-Hajj: 46]

Therefore no effort will be wasted on that question due to its irrelevancy to the discussion. However the second question, I feel, must be addressed i.e., “How did Hisham Abouzeid put things in their proper place when he can’t bring one statement of Shadeed that implies that blacks should only learn from blacks and no other group to support his interpretation of Shadeed’s speech?” Therein is a tremendous slander of our brother Hisham wherein it is said that he can’t bring one statement of Shadeed that points to blacks only learning from blacks. This slander has ramifications in the negative sense against our brother Hisham e.g. the infringing on another Muslim’s honor by way of slander. As it relates to Hisham and his clarification, to allege that it is slander of Shadeed is something far from the truth and is itself slander. Allah says:

والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقدِ احتملوا بهتانًا و إثمًا مبينًا

“And those who annoy believing men and women undeservedly, they surely bear (the crime of) slander and a clear sin.” [Al-Ahzaab: 58]

However the reality is opposite to the claim, Hisham criticized clear and unambiguous statements of Shadeed. As such it is incumbent upon the Muslim to understand the statement’s of Shadeed based on the apparent of the meanings and not based on one’s own interpretation that diverts from the actual meaning of the words in which he uttered.

Ibn Qayyim said, “If a speaker’s intent, to the meaning of his speech, becomes apparent, or an intent that opposes the speech does not manifest, it (at this point) is obligatory to ascribe his speech to its obvious meaning.” [إعلام الموقعين عن رب العالمين]

Before continuing, it is important to make clear that the scholars of Islam have categorized speech as it relates to its intent and or meaning, and they are as follows:

  1. As-Sareeh (الصريح) and it is as Imam As Suyuti said, “The verbally expressed subject to a meaning to which there is not understood from it, other than it, under any circumstance.” [الأشباه و النظائر]
    In laymen’s terms it is a statement in which its intent is manifest and obvious.
  2. Al-Wahm (الوهم) It is a less probable meaning that is not considered nor acted upon.
  3. Ath-Thun (الظن) It is a more probable meaning being more obvious than other possibilities due to relied upon evidence. 
  4. Ash-Sheck (الشك) It is when all possibilities are equal in probability, with no possibility outweighing the other.

The previously mentioned terms and their meanings are what is intended in several principles found in qawaaid-ul-fiqh e.g. – لا عبرة بالدلالة في مقابلة التصريحThere is no consideration given to the inferred in face of an explicit statement, orلا عبرة بالتوهمthere is no consideration given to the less probable (from speech or action as it relates to its intent or true reality), and in others with the usage of these terms.  

In light of this, it is of paramount importance to examine and analyse our brother Shadeed’s statements, after all no one is more qualified to speak for Shadeed than Shadeed. He said:
“You know I’m always amazed at how Caucasian converts as well as Arabs who know English how they spend the vast majority of their time in African American communities, and the fact of the matter is that many of them if they were not Muslim you wouldn’t have a damn thing to do with African American communities, you understand what I’m saying?”

Yes we understand exactly what you’re saying. Our brother is stating what he believes to be a matter of fact, however he is not mentioning this from the perspective of it being praiseworthy, on the contrary he’s clearly criticizing it. This is indicated by how he starts his sentence, “You know I’m always amazed at how…” likewise it’s indicated in the portion of his statement, “Many of them if they were not Muslim you wouldn’t have a damn thing to do with African American communities…” But this in no way should be a source of amazement for our brother Shadeed, especially in light of the fact that they are not drawn to the aforementioned communities in order to usurp, undermine, exploit, or fracture them, on the contrary they are drawn to these communities because of faith. Depending on the state and county one lives, African American communities may be the only place wherein a masjid is located. Hence they come to worship alongside those who are worshiping Allah despite the skin color or ethnicity. It is faith that draws them. Allah says:

إنَّما المؤمنون إخوة

“Only the Believers are brothers…” [Al-Hujuraat: 10]

Ibn Kathir said, “The entirety are brothers in the religion.” [تفسير القرآن العظيم]

Sheikh Muhammad ibn Saalih Al Uthaymin said, “And they are brothers in the religion, as brotherhood in the religion is stronger than brotherhood in lineage, rather brotherhood in lineage along with the absence of religion is nothing.” [شرح رياض الصالحين]

Sheikh Abdur Rahman ibn Naasir As-Sa’idi said, “This is a covenant that Allah made among the believers, that being if one finds from any person (whoever he may be) -within the eastern regions of the earth or in the west- belief in Allah, His Angels, His Books, His Messengers, and the Last Day then undoubtedly he is a brother to the believers. It’s a brotherhood that makes binding that the believers love for him whatsoever they love for themselves and they hate for him whatsoever they hate for themselves.” [تيسير الكريم الرحمن في تفسير كلام المنان]

Furthermore, in some areas the mixture of ethnicity and people within the masaajid worshiping together causes some non Muslims’ interest to be sparked about Islam. This results from the blatant division found within the Christian community that is based on race and or ethnicity. So, for instance, you’ll find “The Roman Catholic Church” or “The Ethiopian Orthodox Tewahedo Church” or “The Greek Orthodox Church” or “The Armenian Apostolic Church” and other examples found among them that is foreign to the blessed and superior legislation of Islam. Shadeed continues:
“So you find a Caucasian Muslim, this is no disrespect I’m just telling you like it is, you find Muslims who are Caucasian…” 
 

The statement, “This is no disrespect I’m just telling you like it is..” also suggests that our brother Shadeed is about to put forth a criticism, but what is he criticizing? What was the subject? The subject was none other than Caucasian converts and Arabs spending vast amounts of time in masaajid where the majority of its worshipers are Black Americans. But is our brother criticizing them for merely spending time in these types of communities? The answer is found within our brother’s statements, he continues:

“Like I remember in Mecca I went to Moosa Richardson’s house and he was showing me some paper he wrote about the nation of Islam, and I’m like why are you writing a refutation on the Nation Of Islam? Why don’t you write a refutation on white supremacy? You understand what I’m saying?”

For those who may be unaware, Moosa Richardson is a White American. So the example that our brother presents indicates that his criticism is not from the perspective of white converts or Arabs merely spending their time worshiping within masaajid wherein the majority of its attendees are Black Americans. On the contrary Moosa is the subject of criticism due to a refutation he wrote against the N.O.I. a black nationalist group in which our brother Shadeed feels as if Moosa is incapable of writing, as is seen from his follow up questions. He continues:

“Why do you become Muslim, become a student of knowledge and you’re attacking issues that exceeds your competency, your ability to deal with? What do you know about black nationalism? What do you know about the Nation Of Islam? Because you went to Google, you read a couple of books, you read a couple of documents, you didn’t talk to anybody that was in the Nation. You ain’t come to African American communities and have discussions, you know, substantial discussions with people who’re apart of the Nation who can give you the inside story, and I mean then, why do you even care enough to write whatever refutation on the nation?”

This line of questioning leads the listener to conclude that the purpose of Shadeed’s criticism is due to him holding the opinion that Moosa, a white convert, has never been to the black community and had any dealings whatsoever with a member from the N.O.I., thus making him unqualified to speak about them in anyway as he is “attacking issues that exceeds your competency, your ability to deal with” and this notion is false. This is what our brother Hisham dealt with in his audio, i.e. the fact that Islam does not make necessary knowledge of the intricacies of one’s culture or customs to be able to guide them to the straight path.

Then our brother Shadeed asked the question, “Why do you even care enough to write whatever refutation on the nation?” The answer is quite simple, because it’s from faith in Islam for him to care about the well being of his brothers and the safeguarding of their hearts from concepts and ideologies that contradict Islam and reach the level of pure disbelief as is found with the N.O.I. The Prophet -sallahu alayhi wa sallam said, “None of you believes until he loves for his brother whatsoever he loves for himself.”(2) In light of this should Moosa not want for his brothers awareness of the reality of the N.O.I.’s belief? Should he not want for his brothers awareness as it relates to the Islamic ruling on how to interact with impostors like the nation? The answer is clear, and he does not have to talk to one of them in order to be qualified to refute them, especially considering the fact that their corrupted beliefs are printed within the wants and belief section of their fraudulent newspaper and circulated all throughout the states.

After more questions from our brother Shadeed he eventually asks, “Why are you even here?” He also said, “It’s not to say that -you know- we can’t benefit from an imam or student of knowledge who is Caucasian, but at the same token issues that are relevant to us, that are directly related to us, those are our issues.” By now if one is still confused as to the intent of Shadeed then look towards the co host Esa Abu Esa and what he says thereafter has he acknowledges and confirms for all the intent of Shadeed. He said, “Like getting leadership and actually digging yourself into our culture, you shouldn’t do that!” So white converts, per Esa Abu Esa’s understanding of Shadeed’s statements, should not obtain leadership in Black American Muslim communities. They shouldn’t as he put it, dig into our culture. So what was the response of Shadeed as it relates to negating or affirming the understanding of Esa Abu Esa? He said, “Right, exactly” an affirmation that validates the understanding of Abu Esa consequently confirming the accuracy of his interpretation. 

Therefore the claim that Hisham Abouzeid cannot produce one statement from Shadeed that implies that blacks should only learn from blacks is a blatant lie. Hisham’s criticism was legitimate and to allege otherwise defies logic and common sense. Allah says:

إنَّا جعلْنا على قلوبهم أكِنَّةً أن يفقهوه و في ءَاذانهم وقرًا

“Indeed We have placed veils over their hearts lest they should comprehend it (The Quran), and in their ears deafness…” [Al-Kahf: 57]

I ask Allah that He blesses us with sound repenting hearts that comprehend, and that He protect us from adopting concepts and ideas that will lead to an evil end. 

Likewise I ask Allah to bless our brother Shadeed to not view our brother Hisham’s critique through eyes of scorn or discontent, but with eyes of reflection, and open mindedness to what was said in order for it to be a source of benefit for him, and with Allah is success.

Written by Najeeb ibn Yusuf Al Anjelesi

 


1: Taken from the video entitled “Interview With One Of The Most Controversial Students Of Knowledge In America Shadeed Muhammad”

2: Collected by Al-Bukhari hadith number 13, and by Muslim hadith number 45. 

Below is the audio of Hisham Abouzeid that was the object of criticism by some.

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Sexual Relations With Multiple Wives In One Night: Sheikh Ubayd Al Jaabiri

بسم الله الرحمن الرحيم

Q: Some (authentic) narrations with regards to polygyny have become problematic for us, like when the Prophet -sallahu alayhi wa sallam- went to each wife’s house (and had sexual relations with each) and took (only) one bath. So is it permissible for a man to have relations with each of his wives, outside of their turn, and without permission from the other?

A: Allah bestowed upon the Prophet -sallahu alayhi wa sallam- strength that He did not bestow upon anyone else from his nation. The proof for that is when Thabit asked Anas, “Is he able to do so?” or something similar in expression, and Anas replied, “He has been given the strength of 30 men.” This is the first point.

Second; From what I know of the sunnah of the Prophet -sallahu alayhi wa sallam- he did this for a purpose, that being while departing for the farewell pilgrimage he spent the night at dhul-hulaifah, there he went to each wife, and Allah knows best with regards to the wisdom (for doing so), but I do not know this to be from his habitual routine in every time. Thus what is apparent to me is that a man is not prevented from doing this with his wives if he plans to travel (away from them) for a long duration, and he is able to do this. Subsequently I have found within the sunnah that he -sallahu alayhi wa sallam- did this many times as is clearly recorded of the narration in the annotation beneath it. This is one circumstance.

The second circumstance is if one is a resident (not on a journey) and he doesn’t have to travel unexpectedly, along with having the ability to be frequent (in having sex), he doesn’t abandon the wife with right to that night until she becomes tired (exhausted from repeated sex). So if she becomes exerted, afterwards he can go to another (wife). But as long as she is able, even if he wants to enjoy some of his other women outside of their night, he must seek her permission because she is the possessor of that night and the right belongs to her.

Thus as it pertains to these two circumstances the affair is not devoid (of being apart) of (one) of the following two situations:

The first being that the possessor of the night she is able, so he comes to her (repeatedly for relations) and she is not exerted, this circumstnace he cannot go to another without her permission.

The second being that she is exerted and worn out yet with him is energy and as a result he can suffer if he doesn’t do it, thus he can go to some of his women or all of them if he wills.

Questioner: Without permission?

Sheikh Ubayd: Yes, without permission, but the first circumstance necessitates her permission as she is not tired or worn out plus with her is the ability (to keep going), so he seeks her permission because the night belongs to her. However the second circumstance is that she is exerted and worn out.

Questioner: What if she has an excuse (not to have sex)?

Sheikh Ubayd: Meaning if her menstrual cycle comes or post natal bleeding? He likewise seeks her (the woman who has right to the night despite these circumstances) permission.

Translated by Najeeb Al Anjelesi

Source: التقرير المؤكد بالإجابة على ثلاثين سؤالاً في التعدد 

 

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