October 22, 2015 § Leave a comment
“[Shaikh Hammaad al-Ansaari] would spend many a long hour going through books or checking manuscripts, when he came across a new book or a rare manuscript he wouldn’t sleep until he had read it all, until [sometimes] it would be fajr time and he still wouldn’t have finished his reading, then it would be the time of duhaa and he would still be engrossed in reading and researching, his addiction to reading, especially manuscripts, was one of the reasons that he had a problem with his eyes, may Allaah have mercy on him.
He mentioned to me that he read Fathul-Baari twenty times.”
Al-Majmoo’ fi Tarjuma al-’Allaamah, al-Muhaddith, ash-Shaikh Hammaad ibn Muhammad al-Ansaari, vol.1, p. 213.
October 20, 2015 § Leave a comment
Ibn al-Qayyim said, “So whoever does not punish his devil in this abode through the remembrance of Allaah تعالى and tawheed, and seeking forgiveness from Him and obeying Him, then his devil will punish him in the Hereafter with the torment of the Fire—so everyone must punish his devil or else his devil will punish him.”
Badaa’i’ut-Tafseer, vol. 5, p. 450.
October 19, 2015 § Leave a comment
Questioner: There is a statement concerning the issue of al-Jarh and at-Ta’deel which the questioner wants to put to you: when respected scholars differ in their criticism [jarh] or praise [ta’deel] of someone, this variance [in opinion] remains present among Ahlus-Sunnah, thus whoever follows one of these scholars is not to be declared an innovator nor boycotted, and we hope that he receives a reward for the purity of his intention?
Al-’Abbaad: Firstly, the scholars used to use al-Jarh and at-Ta’deel to determine whether or not hadiths were valid, for this reason the books of narrators are replete with biographies that contain what the scholars said about people, “So and so said this … and so and so said that … and so and so said this … and so and so said that,’ some of them would praise and others would criticise.
But some of the scholars who praise [a certain individual] may not have come across anything [in terms of jarh] regarding a person who has been criticised [by others], and as a result they praise a person based upon what is apparent to them.
Others may criticise a person about something which does not stand up as a criticism. Some scholars are harsh in their jarh such that they perform jarh over an issue which does not stand up as a point of jarh.
[Anyway,] the important thing here is that they used to busy themselves with al-Jarh and at-Ta’deel in order to become acquainted with which hadiths were authentic and which weren’t, which were valid and which weren’t, this was the way they used to use it.
Preoccupying oneself with al-Jarh and at-Ta’deel in this day and age, speaking about people, abandoning them, tracking what is said about them, collecting what is said about them the result of which is that they are warned against—these are all unbecoming actions, what is proper for a Muslim is that he knows the truth and acts on it.
Whoever is known to be from the people of an innovation which is open and plain to see and concerning which there is no ambiguity, and who has a way and manhaj which is in accordance with the people of innovation, then such a person deserves [the jarh].
As for a person who erred in a statement, who made a mistake in a statement after which an all out onslaught is made against him and he is warned against, then this is not just and nor is it fair.”
October 12, 2015 § Leave a comment
Al-Mu’allimi said, “And the khawaarij were well-spoken, eloquent Arabs, in their tongue was the Quraan revealed, the only reason they fell into their deviancy was out of their ignorance of the Prophetic guidance and their doing away with the need to seek guidance from the scholars of the Companions.
So what do you think the case in this time of ours is, where you find foreigners who can’t even produce a sound Arabic sentence and who aren’t acquainted in the least with the Sunnah and the tafseers of the Salaf, [one of them will go and] delve into Allaah’s verses like someone self-conceited—such that he will look at an aayah and then track the meanings of its words from books on linguistics, based upon which he conjures up a meaning that agrees with his desires, alleging that it is what Allaah meant, and then he will base a new religion and a contrived shari’ah upon that, declaring the Salaf to be misguided and belying the Sunnah, along with other [calamitous] things.”
Aathaar al-Mu’allimi, vol. 19, p. 64.