FALSE NOTIONS HELD BY SOME MUSLIMS IN “THE WEST” WITH NO KNOWLEDGE

[مسائل معتمدة في مَذْهَبُ الحَنَابِلَةِ اعتقد البَعضُ أنَّها مِنْ البِدَعِ

Depended upon things in the Madhhab of the Hanbalis that are thought by others to be innovations

الجَّهرِ بالذِّكرِ بَعْدَ الصَّلاةِ عِندَ الحَنابِلةِ مستحب

Raising the voice in dhikr after the compulsory salah according to the Hanbalis is praiseworthy.

مما اشتهر أنه من مذهب الحنابلة الإسرار بالذكر بعد الصلاة وأن الجهر به بدعة .

It is popularly believed by some people that it is from the Hanbali Madhhab to keep the dhikr quiet after the compulsory salah and that doing so aloud is innovation.

بينما المعتمد في المذهب الجهر _ وهو المسنون _ بالذكر بعد الصلاة من للإمام والمأموم ، بحيث يسمع من في المسجد ومن هو خارج المسجد .

This is although the depended upon ruling in the madhhab is that raising the voice – which is masnun – in the dhikr after the compulsory salah is for both the imam and the follower to the degree that the one in the masjid and the one outside could hear it.

قال حنبل: سمعت أبا عبد اللَّه يقول: حدثنا علي بن ثابت: حدثنا واصل قال: رأيت علي بن عبد اللَّه بن عباس إذا صلى كبر ثلاث تكبيرات 

قلت لأحمد: بعد الصلاة؟ قال: هكذا.قلت له: حديث عمرو عن أبي معبد عن ابن عباس: كنا نعرف انقضاء صلاة رسول اللَّه -صلى اللَّه عليه وسلم- بالتكبير  ، هؤلاء أخذوه عن هذا؟ قال: نعم. “فتح الباري” لابن رجب 7/ 396

Hanbal ibn Ishaq said: “I heard Abu `Abdullah saying: It was narrated to us by `Ali ibn Thabit: It was narrated to us by Wasil who said: I saw `Ali ibn `Abdullah ibn `Abbas when he made salah and he would make takbirs. I said to Ahmad, ‘Was this after the salah?’ He said, ‘Yes, that is so’. So I cited to him the hadith of `Amr from Abu Ma`bad from Ibn `Abbas who said, ‘We would know that the salah of the Messenger of Allah, peace and blessings of Allah be upon him, had ended by the takbir had ended’. I then said to the Imam, ‘Is this where they are taking the understanding from?’ Imam Ahmad remarked, ‘Yes, that’s where they took it from’. And this is cited from Imam Ibn Rajab in Al-Fath ul-Bari, vol.7, pp. 395-396

وقال القاضي أبو يعلى في (الجامع الكبير): ظاهر كلام أحمد: أنه يسن للإمام الجهر بالذكر والدعاء عقب الصلوات بحيث يسمع المأموم، ولا يزيد على ذلك.

Al-Qadi Abu Ya`la the Ender mention in Al-Jami` us-Sahih: “The dominant speech from Imam Ahmad is that it is the sunnah for the Imam to make the dhikr and du`aa aloud at the end of the compulsory salah whereas the follower might hear him but he should not increase and do more than that”.

وذكر عن أحمد نصوصاً تدل على أنه كان يجهر ببعض الذكر، ويسر الدعاء، وهذا هو الأظهر، وأنه لا يختص ذلك بالإمام. فإن حديث ابن عباس هذا ظاهره يدل على جهر المأمومين أيضًا.

It was also narrated from Imam Ahmad explicitly that he would make some of his dhikr aloud while concealing his du`a and this is the most dominant statement from him. And that is not restricted to just the Imam alone. Indeed the hadith of Ibn `Abbas indicates that the followers would make the dhikr aloud as well.

وذكر مثله الموفق في الكافي ( 1 / 260).

And this was also cited by Imam Muwaffaq ud-Din Ibn Qudamah in Al-Kafi, vol.1, p.260.

ونقل البهوتي في “كشاف القناع” (1/366) عن شيخ الإسلام ابن تيمية استحباب الجهر : ”  قال الشيخ :أي ابن تيمية: ويستحب الجهر بالتسبيح والتحميد والتكبير عقب كل صلاة ” .

Imam Al-Buhuti narrated in Kash-shaf ul-Qina`, vol.1, p.366 from Shaikh ul-Islam Taqi ud-Din Ibn Taymiyyah that it is praiseworthy to make the dhikr aloud. He said, “The Shaikh – meaning Taqi ud-Din ibn Taymiyyah – said, ‘It is praiseworthy to make the dhikr aloud, including the statement of Glory be to Allah, Praise be to Allah and Allah is the Greatest at the end of every compulsory salah’.”

بهذا يتبين الفرق بين معتمد المذهب في هذه المسألة وأن ما اشتهر خلافه .

So this makes the clear difference between the depended upon ruling in the Madhhab in this issue and what is popularly thought which is in fact the opposite view.

وكتب

فارس بن فالح الخزرجي

This was written by (Shaikh) Faaris ibn Faalih Al-Khazraji

10 /رجب / 1442

10 Rajab 1442

THE CLEAR AND CONCISE WAY OF MUSLIM ORTHODOXY IN THEOLOGY


وقال الإمام شيخ الإسلام موفق الدين ابن قدامة في قاعدة التفويض:

Imam Muwaffaq ud-Din Ibn Qudamah, may Allah have mercy upon him, said just this on the topic:

والصحيح: أن المتشابه: ما ورد في صفات الله سبحانه مما يجب الإيمان به ويحرم التعرض لتأويله كقوله تعالى:

“The authentic position is that the allegorical ayat are what was narrated about the Attributes of Allah, Glorified be He, in what is compulsory to believe in and it is impermissible to seek its meaning. This includes examples where the Exalted One has said:

ٱلرَّحْمَـٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ)  (بَلْ يَدَاهُ مَبْسُوطَتَانِ( (لِمَا خَلَقْتُ بِيَدَيَّ أَسْتَكْبَرْتَ أَمْ كُنتَ مِنَ ٱلْعَالِينَ) (وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو ٱلْجَلاَلِ وَٱلإِكْرَامِ) (تَجْرِي بِأَعْيُنِنَا) ونحوه.   

(The Most Merciful is above the Throne),[1] (But both of His Hands are outspread),[2] (to the one I created with My Two Hands),[3] (The Face of your Lord shall remain forevermore),[4] (They float under Our Gaze).[5]

فهذا اتفق السلف رحمهم الله على الإقرار به وإمراره على وجهه وترك تأويله.

“And this is what the First Three Generations – may Allah have mercy upon them – agreed in that they would affirm it, pass it by as it was and abandon seeking the meaning.

فإن الله سبحانه ذم المتبعين لتأويله وقرنهم في الذم بالذين يبتغون الفتنة وسماهم أهل زيغ.

“This was on account that Allah, Glorified be He, cast blame upon those who sought its meaning and joined between the blameworthiness of what they did with those who are seeking tribulation and he named them people of division and rancour.

وليس في طلب تأويل ما ذكروه من المجمل وغيره ما يذم به صاحبه بل يمدح عليه إذ هو طريق إلى معرفة الأحكام وتمييز الحلال من الحرام.

“And in seeking out the meaning of what they mentioned before of general ayat and others, there is no blame on someone doing that. In fact it is the opposite. When it comes to the decisive ayat, one is praised for seeking the meaning is this is a way to know the judgements set in the Revealed Law and distinguishing the permissible from the impermissible.

ولأن في الآية قرائن تدل على أن الله سبحانه منفرد بعلم تأويل المتشابه وأن الوقف الصحيح عند قوله تعالى:

“However in the allegorical, it is in this ayah indicators that establish that Allah only has knowledge of the meaning of the allegorical and that a complete stop should be exercised at the place where the Exalted One says:

(وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللهُ) لفظًا ومعنى.

And no one knows its meaning but Allah.[6] This means both the wording and the meaning.

أما اللفظ: فلأنه لو أراد عطف (وَالرَّاسِخُونَ) لقال: (وَيَقُولُونَ آمَنَّا بِهِ) بالواو

“As for the wording, then if it was intended that those well grounded in knowledge [7]also knew the meaning, it would have mentioned and they say, ‘We believe in it’. [8]

وأما معنى: فلأنه ذم مبتغي التأويل ولو كان ذلك للراسخين معلومًا: لكان مبتغيه ممدوحًا لا مذمومًا.

“In terms of the meaning, this is on account of the fact that the one seeking the meaning is considered blameworthy. If the meaning of it had been known to those well grounded in knowledge, then seeking it would have been praiseworthy and not blameworthy.

ولأن قولهم: (آمَنَّا بِهِ) يدل على نوع تفويض وتسليم لشيء لم يقفوا على معناه.

“And also due to their statement (We have believed in it) proves this is a type of tafwid and submission to something that they did not know its meaning.

سيما إذا أتبعوا بقولهم (كُلٌّ مِنْ عِنْدِ رَبِّنَا) فذكرهم ربهم ههنا يعطي الثقة به، والتسليم لأمره وأنه صدره منه وجاء من عنده كما جاء من عنده المحكم.

“This is especially when the statement is followed up with their words (all of it is from our Lord). Thus their mentioning their Lord hear confirms trusting in Him, submission to him and that it came from Him, from His Presence just as the other decisive ayat had come.

ولأن لفظة (أَمَّا) لتفصيل الجمل فذكره لها في (الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ) مع وصفه إياهم بابتغاء المتشابه وابتغاء تأويله يدل على قسم آخر يخالفهم في هذه الصفة وهم (الراسخون) ولو كانوا يعلمون تأويله لم يخالفوا القسم الأول في ابتغاء التأويل.

“As for the statement (as far as) [9] this is to differentiate the sentences and He mentioned the matter regarding the others when he said (those who have a disease in their hearts) [10] with His Description of them in seeking the allegorical and seeking its meaning and that served as proof on another matter that He mentioned the well grounded in knowledge opposed those who had a sickness in their hearts. So if the well grounded in knowledge had known the meaning, they would not have been differentiated from the first group in their seeking the meaning.

وإذ قد ثبت أنه غير معلوم التأويل لأحد: فلا يجوز حمله على غير ما ذكرناه لأن ما ذكر من الوجوه لا يعلم تأويله كثير من الناس.

“Thus when it has been established that the meaning of it is not known to anyone, it is not permissible to bear the ayah on anything other than what we mentioned as it has not been mentioned that any narratives that many people do not know its meaning as has been said in some narratives.

فإن قيل: فكيف يخاطب الله الخلق بما لا يعقلونه أم كيف ينزل على رسوله ما لا يطّلع على تأويله؟

“If it should be said, “How could Allah speak to the creation in a way that they don’t understand? How could He send down on His Messenger something that one cannot ascertain the meaning?”

يجوز أن يكلفهم الإيمان بما لا يطّلعون على تأويله ليختبر طاعتهم كما قال تعالى: (وَلِنَبْلُوَنَّكُمْ حَتَّى نَعْلَمَ الْمُجَاهِدِينَ مِنْكُمْ وَالصَّابِرِينَ) (وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْهَا إِلَّا لِنَعْلَمَ) الآية، (وَمَا جَعَلْنَا الرُّءْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ)

“It is possible that He would make them responsible for having iman in what they don’t know its meaning in order for them to be tested in their obedience. Like when he said, (So that He might test you as We know the mujahidin from those among you that are patient) [11] (We did not make the Qiblah which you were upon except so that We might know) [12] and also (We did not make the vision which We showed you except as a test to the people). [13]

وكما اختبرهم بالإيمان بالحروف المقطّعة مع أنه لا يعلم معناها والله أعلم.

“And just as He can test them in iman regarding the surahs that begin with the disconnected letters while the fact is that none knows their meaning. And Allah knows best”. [14]


[1] Surah TaHa (20), ayah 5

[2] Surat ul-Ma’idah (5), ayah 64

[3] Surah Sad (38), ayah 75

[4] Surat ur-Rahman (55), ayah 27

[5] Surat ul-Qamar (54), ayah 14

[6] Surah Ali `Imran (3), ayah 7

[7] Surah Ali `Imran (3), ayah 7

[8] Surah Ali `Imran (3), ayah 7

[9] Surah Ali `Imran (3), ayah 7

[10] Surah Ali `Imran (3), ayah 7

[11] Surah Muhammad (47), ayah 31

[12] Surah ul-Baqarah (2), ayah 143

[13] Surat ul-Isra’ (17), ayah 60

[14] Rawdat un-Nazir wa Junnat ul-Munazir, vol.1, pp. 213-217

SEEKING FORGIVENESS

سَيِّدُ الْإِسْتِغْفَارِ

عن شداد بن أوس عن النبي صلى الله عليه وسلم سَيِّدُ الْإِسْتِغْفَارِ أَنْ تَقُولَ:

Shaddad ibn `Aws narrated from the Prophet, peace and blessings of Allah be upon him, who said, “The very best of istighfar is that you say:

اللّٰهُمَّ أَنْتَ رَبِّي، لَا إِلٰهَ إِلَّا أَنْتَ، خَلَقْتَنِيْ وَأَنَا عَبْدُكَ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوْذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، 

Allah! You are my Lord! There is no god but You! You created me and I am Your Slave! I am upon Your Covenant, Your Promise as much as I can! I seek refuge in you from the evil of what I have perpetrated.

أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَىَّ وَأَبُوءُ لَكَ بِذَنْبِيْ، فَاغْفِرْ لِيْ، فَإِنَّهُ لَا يَغْفِرُ الذُّنُوْبَ إِلَّاأَنْتَ

I admit Your Favour upon me and I admit to you the sin I have committed. Forgive me! Indeed there is none that can forgive sins but You!

قال: من قالها من النهار موقنًا بها فمات من يومه قبل أن يمسي فهو من أهل الجنة ومن قالها من الليل وهو موقن بها فمات قبل أن يصبح فهو من أهل الجنة

“Whoever said this in the day with certainty in it and then dies before evening shall be from the People of the Paradise. And whoever said it in the night with certainty in it and died before daybreak came shall be from the People of the Paradise”.[1]


[1] Ash-Shami, Al-Jami` bain As-Sahihain: Al-Bukhari, vol.2, Section 3: Ibadat, pp. 504-505

HOW STUDENTS OF KNOWLEDGE AVOID TIME WASTERS

لقد دار بيني وبين بعض أدعياء السلفية منقطعي النسب، اتصال صوتي بعد أن رايتهم يتبجحون بطلب المناظرة مع بعض أصحابنا الحنابلة كالشيخ فارس الخزرجي وغيره حفظ الله الجميع

There has already been communication between myself and some of the claimants of “Salafiyyah” that ascribe themselves to this title after I saw that they were eagerly looking to debate with some of our colleagues from the Hanbalis – like Shaikh Faris Al-Khazraji and others, may Allah preserve them all.

وقد أحسن الشيخ فارس بعدم مناظرتهم، لأن هذا هو مذهب السلف -رضوان الله عليهم. وقد امتنعت من مناظرتهم موافقة للسلف في منعهم المناظرة والجدل وقد تواتر ذلك عن السلف باسانيد صحيحة، وقد نقل الاجماع على ذلك غير عالم من علماء المسلمين

It is just as well that Shaikh Faris did not respond to them as this is the way of the First Three Generations – may Allah be pleased with them, in which they were forbidden from debating with these people and this is in agreement with the First Three Generations, namely that they do not debate or dispute and this is popularly known from the First Three Generations with sound transmission. Consensus has been narrated on this topic by more than one of the scholars of the Muslims.

وقد تبينت عدة نقاط:أنهم عوام ليسوا طلاب علم، بل دجالون يحترفون القفز واللعب والضحك على الذقون.أنهم يكذبون صراحة وينقلون عن المخالف كلامًا لم يقله، إذا عجزوا عن إسقاطه أو تسجيل مخالفة للسلف عليه.

The following things are clear from this situation: (1) those seeking these debates are not students of any knowledge but in fact are dajjals, loving to jump around, play and laugh on the slightest thing that touches their tongue, (2) they explicitly lie and narrate things from the shaikhs that they did not say when they are unable to clearly bring a reply or record any of the shaikhs that are contradicting the First Three Generations,

أنهم يخالفون السلف في بعض المسائل كالجدل والمناظرة والسكوت عما سكت عنه السلف ونحو ذلك، مما سجلته عليهم بالصوت والنص.

أنهم يحرفون كلام السلف تحريفًا خطيرًا لا يقل عن تحريف أهل البدع والضلال.

(3) they oppose the First Three Generations in some areas – like disputation and debate and being silent about things the First Three Generations and so forth – which has been recorded from them and is also written explicitly by themselves.

عندما يعجزون عن نقل قولٍ عن السلف، يهربون لمعتمد الحنابلة، وعندما نحاققهم بالمعتمد يهربون لقول السلف الذي زوروه عليهم.

ينسبون للسلف نصوصًا ضعيفة وموضوعة، وعندما نحاققهم في صحتها، إما يتهربون، أو يعجزون عن إثباتها.

(4) whenever they are unable to narrate something from the First Three Generations, they flee to the mu`tamad of the Hanbalis but when the mu`tamad of the Hanbalis abandons them they flee to a statement from the First Three Generations that belies them, (5) they attribute to the First Three Generations weak and fabricated statements and (6) whenever the authentic statement from them belies them, they flee from it or are unable to affirm it,

عندما نقمعهم ونطالبهم بالادلة يتهربون بطرح الأسئلة بعد مطالبتنا، كي يشتتون الموضوع وبالتالي الهروب التكتيكي.

يلفون ويدورون كالثعالب، ليس لهم نقطة بحث جوهرية، ولا يعلمون ماذا يريدون.

(7) Whenever we ask them for proof or seek evidence in this regard, they run to a myriad of new questions after we sought from them clear answers. This is only to move the subject, subvert it, keep the goal posts constantly moving. They are like foxes in which they rummage from place to place without any fixed domain and they don’t know what they want to do.

يضعفون ما يرونه مخالفًا لقولهم وإن صححه الحنابلة وغيرهم من أهل العلم، ويصححون الضعيف، ويتبحون بتصحيح بعض الحنابلة.

ليس لديهم أي شيء صحيح صريح في الكتاب والسنة والاجماع يلزمنا، بل هم يريدون إلزام الناس بأفهامهم، وبدعهم ومقالتهم المبتورة عن السلف.

(8) They declare as weak whatever has been narrated that opposes their opinion, even if the Hanbalis and others from the People of Knowledge declared it authentic. They declare the weak as authentic by using one of the Hanbalis against all the others. There is nothing with them that is authentic and explicit in the Book, Sunnah and Consensus that requires us to follow them. On the contrary, they seek to force people to follow their statements, innovations and false declarations that lead away from the First Three Generations.  

يكذبون على العلماء ويدلسون عليهم نصوصا، ليست في المسألة المطروحة.لا يحسنون فهم كلام العلماء، ويحملونه ما لا يحتمل.ونصيحتي لطلاب العلم: أن يحذروا هؤلاء المتمسلفة، ومن أراد أن يطلع على تساجيلهم فهي عندي بالنص والصوت، وعلى الجميع الانشغال بالعلم والدروس وضبط المسائل

(9) They lie about the scholars, attribute to them corrupted or false statements that are not in reference to the matter at all. They do not understand well the statements of the scholars and they hold it according to an understanding that was not intended. So my advice to the students of knowledge is that they take caution with these philosophers. So whoever wants to look at their recordings, I have them with me in terms of writing and spoken lectures detailing their deviation. And everyone should be busying himself with knowledge, lessons and grasping matters and principles.

ولا تنشغلوا بهؤلاء لانهم يريدون صدكم عن العلم الصحيح وإرجاعكم لوصايتهم ، وتقزيمكم، وإخضاعكم، وفرض السيطرة عليكم، وهم جهال عوام، تافهون لا قيمة لهم في العلم بل هم عصابات وقطاع طرق.

They don’t busy themselves with any of this as they are seeking to impede you from the sound knowledge and return you over to their evil, doubts, submission to their ideas and they make it compulsory for them to rule over you. These are ignorant laity that have no knowledge and there is no weight to them in knowledge but they are a gang of thugs and robbers.

ولا تنخدعوا بدعوتهم لمذهب السلف، فقد حاققتهم بنصوص السلف. فما وجدت عندهم شيء ذو قيمة ولا اسانيد صحيحة. فهم فارغون ثرثارون متشبعون بما لم يعطوا.

Do not let their innovations deceive you into thinking that this is the “madhhab of the Salaf” as the texts of the First Three Generations have already abandoned them. You don’t find any value among them nor authentic chains of transmission. They are nothing more than a confused rabble that move around, claiming that which they were not given.

أبو الأمين آل جراح الحنبلي.

Abul Amin Ala Jarrah Al-Hanbali