September 7, 2015 § Leave a comment
Host: The questioner says, ‘Ahsanallaahu ilaikum. How can we attain the knowledge of Shaikh Ibn Baaz and knowledge like yours?’
Al-Fawzaan: I don’t have knowledge—Shaikh Ibn Baaz yes, he had knowledge, may Allaah forgive and have mercy on him—as for me, then I’m a miskeen like you.
But what is obligatory on us is to learn.
June 2, 2015 § Leave a comment
Al-Fawzaan: Some brothers, may Allaah forgive them, develop a grudge against someone, or hatred towards a student of knowledge or a scholar, so they will ask you a question which you [accordingly] answer—an answer which they then go and apply to that person, they go and apply it to that person and that you meant him [when you answered], so they will say, ‘So and so [i.e., the scholar] said such and such about so and so!’
[But when you [i.e., the scholar] were answering that question] neither ‘so and so’ nor ‘so and so’ or ‘so and so’ [even] came to your mind, you only answered a question.
They apply it like that and say, ‘He meant so and so! He meant such and such a group!’ And they dub the sound and write books [based on that], saying that, ‘Such and such [a scholar] said this and that about so and so and answered the question about such and such.’
Their intention behind that is to cause trouble between people and sow dissent among the students of knowledge and cause enmity between them.
So we warn them and ask Allaah to grant you refuge from this trait … that you are not deceived or fooled by it!
Be on your utmost guard against it.
February 22, 2015 § 1 Comment
Questioner: Ahsanallaahu ilaikum, do you have any blessed advice which you can direct to your sons and brothers from the students of knowledge throughout the Islamic ummah?
Al-Fawzaan: Yes, I advise you to fear Allaah, and to continue pursuing knowledge, doing so eagerly, and to act according to what Allaah has taught you, and to call to Allaah عز وجل, and to teach the people what you’ve learnt—and to leave squabbling, that which has taken place amongst the students of knowledge, hating [one another], cursing, setting people against each other, until they split the ummah and split the students of knowledge, [saying]: ‘Beware of so and so! Don’t sit with so and so! Don’t read to so and so!’—this is not allowed.
If so and so has a mistake, advise him one on one, as for you spreading it amongst the people and warning against him whilst he is a scholar or a student of knowledge or a righteous person who has made a mistake [then no], such a mistake does not necessitate that it be spread, “Lo! Those who love that slander be spread concerning those who believe, theirs will be a painful punishment in this world and the Hereafter. Allaah knoweth and ye know not.” [Nur 24:19]
What is obligatory is to sincerely advise one another, what is obligatory is to love one another, especially the students of knowledge, especially the scholars, to respect the scholars, and not to recommend against some of them, and warn against them. This is the cause of many evils, the cause of fighting and hatred, the cause of fitnah—steer clear of these things.
May Allaah reward you all with good.
Be as Allaah wanted you to be: “And indeed this, your religion, is one religion, and I am your Lord, so fear Me.” [Mu’minun 23:52] “And be not like the ones who became divided and differed after the clear proofs had come to them. For such there is an awful doom.” [Aali-Imran 3:105]
Aspire to bring about harmony. Seek to sincerely advise one another. Desire to co-operate in righteousness and piety.
Be on your guard against those things which split the Muslims—especially in this day and age. The Muslims are in need of unity, in need of eliminating discord amongst themselves, in need of cooperating in righteousness and piety. Don’t become a source of support for the enemy in breaking up the Muslims and disuniting them.
If disunity occurs between the scholars and the students of knowledge, who’s left for the Ummah?
The evil/damage [of such a predicament] isn’t on the masses, it comes back on the students of knowledge, those who reconcile between people, those who teach the people.
Leave these things, this wrangling, these altercations, these blameworthy characteristics.
“And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead?” [Hujuraat 49:12] “And obey not every worthless habitual oath-monger. Hinderer of good, transgressing, sinful.” [Al-Qalam 68:10-12]
Don’t obey these people, such that you will end up being an aid to the Devil in splitting the Ummah and weakening it.
Sincerely advise the one you find a flaw in—if [indeed] it is established [that he really did make it in the first place!]
Don’t believe rumours.
“O you who have believed! If there comes to you a disobedient one with information, verify it, lest you harm a people out of ignorance and afterwards become regretful over what you have done.” [Hujuraat 49:6]
“O you who have believed! When you go forth in the cause of Allaah, investigate and do not say to one who gives you [a greeting of] peace, ‘You are not a believer.’” [Nisaa 4:94]
Allaah جل وعلا encouraged the Muslims to unite, and for them to be united in their word, and to cooperate and sincerely advise one another.
We’re not saying leave the mistake, no. Correct the mistake, we say correct the mistake, don’t leave the mistake, but correct it with legislated means.
May Allaah give all the success to do that which He loves and is pleased with.
وصلى الله على نبينا محمد وعلى آله وأصحابه أجمعين
Al-Fawzaan on the Fact that Boycotting is Only Done if There is Benefit to it and if it Doesn’t Lead to Greater Harm
February 13, 2014 § Leave a comment
Questioner: The noble Prophet ﷺ said, “It is not allowed for a Muslim to boycott his brother for more than three. They meet and so this one turns away from that one, and that one from this. And the best of them is the one who initiates giving the salutation to his brother,” [Bukhaari] or something to that effect, if the person who I argued with doesn’t pray or fast and does bad things, is my dispute with him something haraam? What [exactly] does this hadith mean?
Al-Fawzaan: Boycotting [al-Hajr] is to stop talking to someone, to stop sitting with them and giving them salaam.
Boycotting a believer is not allowed for more than three days if it is about something worldly, in fact he should reconcile with his brother and give him salaam when he meets him.
To begin with, he shouldn’t [even] boycott over a worldly matter, but if it does take place then it should not be for more than three days, this is what the hadith, ‘It is not allowed for a Muslim to boycott his brother for more than three days,’ means, i.e., when the ostracising is over a worldly issue.
As for when it is over a sin which the person being boycotted has committed, a major sin which he has not left, then he must be advised and directed to fear Allaah the Mighty and Majestic. If he does not desist from that sin and does not repent, then he is boycotted, because the boycotting acts as a reprimand and deterrent for him, maybe he will repent [because of it].
Unless ostracising him is something which will lead to harm, whereby it is feared that he will increase sinning and that it will result in greater evil—then in such a situation it is not allowed to boycott him, boycotting a sinner is only allowed if there is benefit to it and if it doesn’t lead to greater harm.
And success lies with Allaah.
Al-Muntaqaa min Fataawaa Fadeelatis-Shaikh Saalih ibn Fawzaan ibn ’Abdillaah al-Fawzaan, vol. 1, pp. 397-398.
The Meaning of the Phrase, ‘Something Emphatically/Unequivocally Known to be Part of the Religion [المعلوم من الدين بالضرورة]’
February 12, 2014 § 2 Comments
Questioner: What does, ‘Something emphatically/unequivocally known to be part of the religion [المعلوم من الدين بالضرورة],’ mean, we hear this phrase a lot? And is it something established in all times and ages or does it differ according to the time and place?
Al-Fawzaan: That which is, ‘emphatically established in the religion [المعلوم من الدين بالضرورة],’ is something which is established by unequivocal proof, either by being unanimously reported [tawaatur] or through the Ummah’s unequivocal consensus, and the one who denies it is regarded as a disbeliever.
For example, the obligation of the five prayers, zakaah, fasting, Hajj, the pillars of Islaam, likewise the forbiddance of alcohol, interest, fornication, and [conversely] those things which are permissible and whose permissibility is emphatically/unequivocally known in Islaam, like [eating] grazing livestock that has been Islamically slaughtered, or bread and things like that.
Whoever denies something whose ruling of permissibility or impermissibility is emphatically established in Islaam is regarded as a disbeliever in Allaah, the Mighty and Majestic, an apostate from Islaam.
And such things are constant in all times until the Hour is established, because the rulings of the religion are permanent, fixed and abiding, from the time Allaah sent Muhammad ﷺ to the establishment of the Hour, they do not alter or change.
Al-Muntaqaa min Fataawaa Fadeelatis-Shaikh Saalih ibn Fawzaan ibn ’Abdillaah al-Fawzaan, vol. 3, p. 388.
December 5, 2013 § Leave a comment
Questioner: Here’s another question from Algeria, the brother says, ‘I work with pirated software whose owner is a Christian [i.e., the original software is owned/produced by a Christian], I work copying CD’s, even though they do not permit them to be copied, but we copy them [anyway] and then use them for seeking knowledge?’
Al-Fawzaan: This is not allowed, this is from their rights and it is not allowed for us to transgress against them and it is not allowed for us to take their wealth, it is not allowed for us to transgress against them, saying [as a justification], ‘They are Christians.’ No. This is deception. These are their rights and we do not take them away, so long as they prohibit it, these are their rights and we do not encroach upon them saying [as a justification], ‘This is part of da’wah,’ this is not from da’wah—this is a defamation of the da’wah, Islaam forbids this, [Islaam forbids] committing aggression against people’s property, and their rights, even if they are non-Muslims.
October 19, 2013 § Leave a comment
Questioner: How is it possible to reconcile his saying صلى الله عليه وسلم, “Convey from me even if only an aayah,” with the condition that a caller should have copious knowledge?
Al-Fawzaan: There is no contradiction here walhamdulilaah, because the conveyance is of two types: conveying the text and conveying the meaning.
The first type: conveying the text [i.e., the wording] is something everyone who has memorized a text from Allaah’s Book or the Sunnah of His Prophet can do, he can help the people memorise it … when he’s memorised a Surah or an aayah he can teach the people that Surah and when he has memorised a hadith he can teach it to the people—this is conveying the text and anyone can do it, for this reason the Quraan is taught by many people who do not have knowledge but they have memorized the Quraan and can recite well, and [likewise] people who do not have knowledge teach hadiths to the people but they are good at having memorised the hadith and teaching it to the people. Having understanding [fiqh] is not a condition for conveying a text.
The second type: conveying meanings, i.e., the explanation of these texts and clarifying the rulings and wisdom contained therein—this is the one that requires knowledge and no one should carry this out except a scholar. So there is no contradiction between the obligation of conveying and the fact that no one calls the people except someone who has knowledge of what he is calling to, because da’wah requires understanding. Conveying the meaning, the meanings of the texts and their explanations and clarifying them to the people is different to the first type which everyone who has memorized something from the Book of Allaah or the Sunnah of His Messenger can do and teach the people about, this is good … that he sits and teaches the people and makes them memorise the Quraan and memorise the hadiths and [other] texts, this is very good but we say to him: do not explain the meanings to the people when you don’t know them [yourself].
Al-Ijaabaat al-Muhimmah fil-Mashaakil al-Mulimmah, pp. 279-280.