Showing sincerity to the Scholars is through mentioning their good qualities and concealing their shortcomings, and through helping them to be correct. So that if they make a mistake then you direct them and mention their error to them in a manner which does not ruin their reputation or belittle their station. Pointing out the mistakes of the scholars in a way which belittles their station harms Islaam, because the common person, when he sees the scholars declaring one another to be upon error, they all fall in his estimation, and he will say 'these lot - they are always refuting one another, so I don't know which of them is right!'. So he will end up not accepting the statement of any one of them (the scholars). However if the scholars honour one another, and if each of them advises his brother in private when he makes a mistake, while explaining the correct position on the issue to the people, then this is from the greatest form of showing sincerity to the Scholars of the Muslims.

[Sh 'Uthaymeen in Sharh-ul-'Aqeedat-il-Waasitiyyah Vol 2 P343]


Q&A from the corresponding audio lecture [http://www.binothaimeen.com/sound/snd/a0045/a0045-31a.rm]:

[Please note that the questioner is difficult to hear. It is only possible to make out the gist of what he says]

Questioner: [About how to deal with an author who has made an error in a particular book which he has published]

Sh 'Uthaymeen: There are two ways ... meaning if an author has made an error in a book which has spread amongst the people, and they have taken on his mistake, then the way to deal with this is that you write a book which explains what you consider to be the sunnah, without being drawn into saying that this person made a mistake or didn't make a mistake, unless you are specifically asked. This is better. And if the people trust you more, then they will accept your point and will leave off his statement.  And if they trust him more, then even if you were to refute him - then they wouldn't accept that from you, unless Allaah wills.

Questioner: [About concealing the shortcomings of the scholars]

Sh 'Uthaymeen: Yes, there's no problem in saying for example 'Some of the people of knowledge held this opinion, however the correct position is opposite to this', without specifying an individual. 

Questioner: [You said that concealing the faults of the scholars is obligatory, so if there is a scholar who is faasiq (openly sinful), who it is apparent from him that he shaves his beard, and Allaah knows what else (he does), who continues like this even after having been advised with good manners in private, and he became annoyed due to the advice - isn't it the case that one must inform people of this?]

Sh 'Uthaymeen: If it is the case that he shaves his beard then he has already made his shortcoming apparent, there's no need for you to spread this as well ... with regards to the affairs of the religion, if he shaves it, then everyone can see, there's no need for you to say 'So-and-so shaves his beard' ... to the people in general, you make the issue clear, say that shaving the beard is forbidden and persisting upon that is a major sin, so the matter will be clarified.

Questioner: [I'm not speaking about someone who only shaves their beard, someone who is apparently just an open sinner. However regarding a specific thing which he does in relation to the religion and he has been advised about this, then he criticises and abuses the one who advises him - so should one mention this shortcoming which he has?]
 
Sh 'Uthaymeen: You don't have to mention his fault. If you want to say something then say 'Some of the scholars, may Allaah the Most High guide them, they shave their beards in opposition to the guidance of the Messenger 'alaihis-salaatuwasalaam' etc.
 
Questioner: [I'm not even speaking about the beard]
 
Sh 'Uthaymeen: You gave the example of the beard. I don't know who he is.
 
Questioner: [what's apparent from him is that he is basically openly sinful]
 
Sh 'Uthaymeen: Or he may be sinful in private
 
Questioner: [It is apparent that he is openly sinful - and Allaah knows best what else he hides. It is said that he is a scholar ... ]
 
Sh 'Uthaymeen: By Allaah I don't know him anyway. In either case recognize that the common person he weighs things up - when he sees a scholar in such a state, then he won't trust him at all. Allaah has placed scales in the hearts of people, to weigh things up. 'And whatever characteristics someone has, even if he thinks that he has concealed them from the people - they will become apparent.' 

In any case, if he is an innovator [words unclear], not just someone who shaves his beard, and it is not possible to warn the people from his innovation without mentioning him by name, then in that case you must mention his name. 

Questioner: [do we make analogy regarding this mistake]

Sh 'Uthaymeen: No, a mistake regarding an action in a practical  issue which someone does, may not comparable. 

Questioner: [regarding innovation]

Sh 'Uthaymeen: If it is an innovation, and it is not possible to warn the people from his innovation without mentioning him by name, then you mention it. As for if it is possible to warn the people from the innovation without mentioning him by name, then this is better. Like saying 'Some people say such and such, and this is a mistake...'

Questioner: [words unclear]

Sh 'Uthaymeen: The Messnger sallAllaahu'alaihiwasallam said "What is the matter with some individuals who say such and such", "What is the matter with some of the people who say such and such." 

Questioner: [the Companions when they heard the like of this, "What is the matter with some individuals", then each of them would consider themselves to have made the mistake, and would rectify himself. Now if you were to say "What is the matter with some individuals" this kind of thing doesn't help]

Sh 'Uthaymeen: As I was saying, for example 'Indeed there are some individuals who say such and such', 'Indeed one of the scholars says such and such.' - then you have achieved the objective.




[Translated by Adnaan ibn Salman]
 
 
And say ‘there is disagreement about this’. So it is said to him, is it the case that every disagreement is taken account of?! There are matters of disagreement which are totally discarded and not counted. And from them is this disagreement. And therefore the writer of the lines of poetry said:

Not every disagreement that comes about is taken account of, except that which has of correct examination.

So the matter is not just claims of disagreement. The matter is one of verification of what is correct and tying it to the proof. So whoever goes against the proof, then he is defeated in the argument. And there is no weight given to his disagreeing, and he is not counted.

And Allaah the Majestic and Most High says:

 فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً 


So if you disagree about anything, then refer it back to Allaah and the Messenger, if you truly believe in Allaah and the last day, that is the better and finer in its outcome.

(Sooratul-Nisaa (4), aayah 59)

So we do not just remain upon there being disagreement, rather we refer back to the proof, because of His saying, He the Most High:

فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً

Then refer it back to Allaah and the Messenger, if you truly believe in Allaah and in the last day, that is the better and finer regarding its outcome.

(Sooratul-Nisaa (4), aayah 59)



From Sh Fawzaan's explanation of Sharh-us-Sunnah translated by Abu Talhah rahimahullaah.

Listen to the entire audio here.

 
 
His saying, “and they (the Companions of Muhammad sallAllaahu `alayhi wa sallam) are the People of the Sunnah and of the Jamaa`ah (the United Body of the Muslims upon the Truth).”  The Companions of Muhammad sallAllaahu `alayhi wa sallam and those who came after them, those who followed them upon good, they are the People of the Sunnah, meaning the people of the correct path; and it is the ‘Sunnah’ which we have explained in this book (the Sunnah referring to the path that which the Prophet sallAllaahu `alayhi wa sallam and his Companions were upon). 

And they are the true Jamaa`ah; but as for the uniting of others besides them, upon false and futile matters then they are not called the Jamaa`ah even if they are many in number.

تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّى

(Explanation)

You think that they are all together but their hearts are actually divided.

(Sooratul-Hashr 59, aayah 14)

So the Jamaa`ah is whoever is upon the Truth.  So the person who says, “I am with such-and-such hizb (party); this group is a jamaa`ah and you people say, “Adhere to the Jamaa`ah” and they are a jamaa`ah.”  So we say to them, “Who said to you that those people are the Jamaa`ah.  The Jamaa`ah is those who are upon the Truth; whoever is upon the Sunnah, they are the Jamaa`ah.




From Shaykh Fawzaan's explanation of Sharh-us-Sunnah of al-Barbahaaree translated by Abu Talhah rahimahullaah.

To listen to the entire lesson click here.
To read the entire transcript click here.

 
 
The Second Cause of Splitting - Listening to Lies and their like

Secondly: and from the causes of this splitting and this differing, is listening to and giving ear to lies, gossip, rumours and tales which are spread amongst us by those who are weak in eemaan, or by the hypocrites or by biased individuals, those who do not want us to unite upon one 'aqeedah and upon one deen.

So what is obligatory upon us is to verify matters and not be hasty, and Allaah the Perfect and Most High commanded us with verifying matters in that which relates specifically to the general folk from the (Islamic) nation

And He has made the reference point for issues of peace and of war and the general affairs return back to those in authority and to the scholars specifically. And it is not permissible for individuals from the people to interfere in them because this breaks up the affairs and splits the unity and gives an opportunity to those people who have (evil) intents, those people who wait for the Muslims to meet with disaster.

So there are affairs which are within the jurisdiction of the (Muslim) rulers and within the jurisdiction of the scholars of the nation. As for individuals from amongst us, then it is not befitting for them to interfere in them (these affairs) because they are not their concern, and if every one were to meddle in them, they (the matters) would be corrupted.

Allaah, the Perfect and Most High, says:

وَإِذَا جَاءهُمْ أَمْرٌ مِّنَ الأَمْنِ أَوِ الْخَوْفِ أَذَاعُواْ بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُوْلِي الأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ وَلَوْلاَ فَضْلُ اللّهِ عَلَيْكُمْ وَرَحْمَتُهُ لاَتَّبَعْتُمُ الشَّيْطَانَ إِلاَّ قَلِيلاً 


When there comes to them some matter concerning (public) safety or fear, they make it known amongst the people. If only they had referred it to the Messenger or to those in authority from them, the proper investigators would have understood it from them. And were it not for the Bounty of Allaah upon you and His Mercy, then you would have followed Shaytaan, except for a few of you. [4:83]



[from wujoob-ut-tathabbut min al-akhbaar wa ihtiraam il-'ulemaa - 'The Obligation of Verifying the Reports and Honouring the Scholars' by Sh Saalih al-Fawzaan hafizahullaah.

Translated by Adnaan ibn Salman and Nasser ibn Najam]
 
 
The First Cause of Splitting - Opposing the Methodology of the Salaf (Pious Predecessors)

Firstly: opposing the methodology of the Salaf from the Companions of the Messenger of Allaah and those who followed them. So the Salaf had a methodology which they proceeded upon – a methodology in 'aqeedah, in da'wah, in enjoining the good and forbidding the evil, in judging between the people – and this methodology is solely based upon the Book of Allaah and Sunnah of our Messenger (sallAllaahu'alaihiwasallam).

And this country – and all praise is due to Allaah – would proceed upon this methodology as everyone would recognise, no one would deny this except for an arrogant person. This country would proceed upon an appropriate methodology, it would proceed upon the methodology of the Salaf-us-Saalih in 'aqeedah, in da'wah to Allaah, in enjoining the good and forbidding the evil and in judging between the people in accordance with that which Allaah sent down. All of this is present until now – and all praise is due to Allaah – in this country, no-one would deny this except for an arrogant person.

The Danger of Imported Methodologies which Oppose the Book and the Sunnah

However when we alienate ourselves from this methodology which our Pious Predecessors were upon, and bring in methodologies from here and there, then we split up, such that each group has methodology which opposes that of the other, and each group ends up declaring the other to be in error.

Why this O servants of Allaah?!!! Are we not one ummah (Islaamic Nation)?

Isn't our religion Islaam? Isn’t our methodology that of the Messenger (sallAllaahu'alaihiwasallam) and his Companions? Are not our source of evidence, and our starting and reference points the Book of Allaah and the Sunnah of His Messenger (sallAllaahu'alaihiwasallam)?

If so, then why do we import these ideologies and methodologies, when what is obligatory upon us is to disseminate this sound methodology which we are upon to the countries of the world - as Allaah the Most High said:


كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللّهِ

You are the best of peoples ever raised up for mankind; you enjoin the good and forbid the wrong, and you believe in Allaah [3:110]

 

A Multiplicity of Methodologies is a Cause of Splitting

As for when we are divided, then this pleases our enemies, as He the Perfect said:

إِنَّ الَّذِينَ فَرَّقُواْ دِينَهُمْ وَكَانُواْ شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ إِنَّمَا أَمْرُهُمْ إِلَى اللّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُواْ يَفْعَلُونَ
Verily, those who divide their religion and break up into sects, you (O Muhammad (sallAllaahu'alaihiwasallam)) have no concern in them in the least. Their affair is only with Allaah, Who then will tell them what they used to do. [6:159]

and He the Perfect said:

فَتَقَطَّعُوا أَمْرَهُم بَيْنَهُمْ زُبُرًا كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ

But they have broken their religion among them into sects, each group rejoicing in its belief. [23:53]

Indeed Allaah is not pleased with this for us, and our Messenger would not be pleased with this for us, and likewise our Pious Predecessors and our Imaams would not be pleased with this for us.

It is not appropriate for us except to be one united body holding fast to the Book of Allaah and the Sunnah of His Messenger (sallAllaahu'alaihiwasallam). The various Islaamic groups outside our country have split up, so this splitting should not affect us, and should not enter our country, it should not corrupt our youth and, it should not cause the blessing within which we live to pass away.





[from wujoob-ut-tathabbut min al-akhbaar wa ihtiraam il-'ulemaa - 'The Obligation of Verifying the Reports and Honouring the Scholars' by Sh Saalih al-Fawzaan hafizahullaah.

Translated by Adnaan ibn Salman and Nasser ibn Najam]


 
 
It is upon us to hold fast to the Rope of Allaah and not be divided.  

And indeed that which is saddening nowadays is that some of the youth have taken some of the 'ulemaa (scholars) to be figureheads. They follow them, and ally themselves with anyone who is allied to them, and they oppose anyone who opposes them, even if the one who opposes them is correct, and the one who is allied to them is incorrect. And they end up disputing between themselves (saying), "What do you say about this person, what do you say about that person?" Why?  

I say that this person could either be making a mistake or he could be correct. If he has made a mistake whilst being a mujtahid (someone who is qualified to make judgments), then his mistake is forgiven, and if he is correct, then he gets two rewards. As for allying oneself with anyone who is allied to him (this scholar) and opposing anyone who is against him, then this is not permissible. 

For this reason I ask the youth, my children, that they should not preoccupy themselves with this, nor should they focus on this. Their goal should be the truth, wherever it comes from.  

Listen to Allaah the Mighty and Majestic's statement: 

And when they commit an indecent act they say, 'We found our fathers upon this, and Allaah commanded us with this.' Say: 'Indeed Allaah does not command with indecency.' [7:28] 

So they brought two points to support their argument: firstly, that, 'we found our fathers upon this'; and secondly, 'Allaah commanded us with this.' So Allaah the Mighty and Majestic said: 

Say: 'Indeed Allaah does not command with indecency.' [7:28] 

and He was silent about the first proof (which they brought). Why? Because the second proof was false and futile, and Allaah negated it. And the first proof was correct, so Allaah remained silent about it, and accepted it, even though it had come from the mushrikeen (the people of shirk).  

And listen also to that which is authentically reported from the Prophet  sallAllaahu'alaihiwa'alaa.aalihiwasallam, that when a Jewish Rabbi came to him and said: 

'O Muhammad, indeed we hold that Allaah will put the heavens on one Finger, the earths on one Finger, …' So the Prophet  sallAllaahu'alaihiwa'alaa.aalihiwasallam laughed until one could see his molar teeth, confirming what the Rabbi said. Then he recited: 

"They made not a just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand, and the heavens will be rolled up in His Right Hand." [39:67] 

How perfect Allaah is, and exalted above that which they associate with Him. So here, did the Prophet sallAllaahu'alaihiwa'alaa.aalihiwasallam reject the truth because the one speaking it was not upon correctness, or not? Rather he agreed with it, even though this person was a Jew. 

Even more clear-cut than this - that the Prophet sallAllaahu'alaihiwa'alaa.aalihiwasallam asked Aboo Hurairah radiyAllaahu'anhu to guard the sadaqat-ul-fitr (charity for 'Eid-ul-Fitr) - i.e. he told him to keep watch over it. Someone, apparently in the form of a human came one night and took from the food. So Aboo Hurairah took hold of him, and said, 'I'm definitely going to take you to the Messenger of Allaah sallAllaahu'alaihiwa'alaa.aalihiwasallam.' However the man said that he was poor and asked to be excused, so Aboo Hurairah felt sorry for him, and let him go. Then he went to the Prophet sallAllaahu'alaihiwa'alaa.aalihiwasallam. So he said to him, "What did the person you caught do last night?" So he said, 'O Messenger of Allaah, he said that he was poor, so I felt sorry for him and I let him go.' So he said, "Indeed he lied, and he will come again." ("He lied", meaning he told you something untrue, "and he will come again.") So I felt sure that he would come again due to the Prophet sallAllaahu'alaihiwasallam saying, "and he will come again." So he kept an eye out for him on the second night, and he came and took from the food, and he claimed that he had dependents and was poor, so he let him go. (Because the Prophet sallAllaahu'alaihiwa'alaa.aalihiwasallam, when he said, "He will come again", he didn't say, 'Detain him', or, 'Keep hold of him.') Then Aboo Hurairah went to the Prophet sallAllaahu'alaihiwa'alaa.aalihiwasallam and he told him what happened, so he said, "He lied, and he will come again." So he came on the third night, so Aboo Hurairah took hold of him, and said, 'I must take you to the Prophet sallAllaahu'alaihiwa'alaa.aalihiwasallam.' So this person said to him, 'Should I not tell you about an aayah from the Book of Allaah, if you recite it then a protector from Allaah will remain with you (overnight) and shaytaan will not be able to approach you until morning.' So he let him go. So he went to the Prophet sallAllaahu'alaihiwa'alaa.aalihiwasallam and told him what happened, so he said, "He told you the truth, even though he is a liar." (What did he mean by saying that, "He told you the truth"? – i.e. he told you something truthful, meaning that if you recite aayat-ul-kursee, then a protector from Allaah will remain with you and shaytaan will not be able to approach you until morning). Then he said, "Do you know who you were talking to over these last three nights?" He said, 'I don't know, O Messenger of Allaah. He said, "That was shaytaan".  

So look how the Prophet sallAllaahu'alaihiwa'alaa.aalihiwasallam accepted the truth from whom? From shaytaan.  

So one should desire the truth. And men are known by the truth, and the truth is not known by men. 

Good.  

So, how do we end up splitting up and having differing between the hearts? It is due to arguing over specific individuals from the scholars. This one says that he is right and upon correctness, and the other says the opposite. This is wrong. This is not from the guidance of the rightly guided Caliphs, nor from that of the Sahaabah. What is obligatory is to accept the truth from anyone who speaks it, and to reject falsehood from anyone who speaks it. And it is never permissible to make al-Walaa wal-Baraa (Allegiance and Disassociation) based around people, because no-one is free from error, we are correct sometimes and incorrect at other times. So we should come together, and leave off personalities. And we should ask Allaah to guide them if they are alive, and for forgiveness for them if they strove in a matter and ended up opposing the truth. And their affair returns to whom? To Allaah the Mighty and Majestic. As for us splitting up our unity, fragmenting our togetherness and [word unclear] between ourselves to split off from this person or that person, then this is wrong, this is pure error and very harmful. For this reason I request my Muslim brothers in every place that they should unite and not differ, and that they should not make individuals to be figureheads for whom they have allegiance and enmity, for indeed this is wrong. And it is only this which caused harm to the Muslims, both in the past and in the present, being partisan to individuals whether in loving or hating.  



[Translated by Adnaan ibn Salman from: http://safeshare.tv/w/ODdScinhqf

Please note that this audio recording was not so clear. If anyone notices any errors in the translation, or indeed any other errors or shortcomings elsewhere on the site, then please do let me know here. Jazaakumullaahukhairan].


 
 
So if someone were to say: what is our opinion regarding the differing which occurs between the scholars regarding certain rulings in the Sharee'ah (Legislation). The scholars will only agree upon those things which are known by necessity in the religion of Islaam. So how do we deal with this differing? 

The answer is - as Allaah has clarified in his statement: 

Whatever you differ in - then the judgment is for Allaah. [42:10] 

So the One referred back to is Allaah. And He the Most High said: 

If you differ in anything then return it back to Allaah and the Messenger, if you truly believe in Allaah and the Last Day. That is better and more suitable for the final determination. [4:59] 

So if we follow this way, then no differing will remain between us. And I mean - that no differing will remain between our hearts. As for peoples' opinions then (differing) will occur, because differing occurred even between the Companions, but their hearts did not differ. And that which harms people nowadays in this religious issue, is that they follow their desires, meaning that a group of them follow their desires - such that differences in opinion lead to differing between the hearts and conflict between the hearts and enmity and hatred and insulting and [word unclear]. And by Allaah this pleases the enemies, and this fragments the da’wah (call) to Islaam.  

So what is obligatory is that the hearts should not differ, even if opinions differ. And whoever wants his statement or opinion to be the point of reference when there is differing, then he is claiming for himself that he is at the level of the Prophet. So if he wants this, then those who oppose him want their statements and opinions to be the ones referred back to, so neither of these two will be free of error. And it is not possible to force people to comply with our opinions. Rather it is binding upon us that we should take from that which the Qur'aan and Sunnah indicate, even if this goes against what one's forefathers were upon and one's family. Just as you heard in the two aayaat which I recited earlier. Based on this, it is obligatory that we do not make differing in issues of fiqh (Islaamic jurisprudence), that we do not make these a cause for splitting, argumentation or hatred. Rather it is obligatory that we refer back to the Book and the Sunnah for judgment, and that we follow that which the Book and Sunnah indicate.  

This does not mean that there should be differing between the hearts - for differing in opinions occurred between the Sahaabah radiyAllaahu'anhum, due to differing understandings of the daleel (evidence). When the Prophet sallAllaahu'alaihiwa'alaa.aalihiwasallam returned from the Battle of the Ahzaab (factions) which was in the 5th year of the Hijrah (emigration) during the month of Shawwaal, Jibreel came to him, and ordered him to set out (to attack) Banoo Qurayzah, the last tribe of the Jews which had broken their covenant in Madeenah. So the Prophet sallAllaahu'alaihiwa'alaa.aalihiwasallam sent a delegation of his Companions, and said: 

"None of you should pray 'asr except at Banoo Qurayzah"  

They set off. The time for the prayer came upon them, so they were split into two groups. So from them, some said, 'We will pray the prayer at its correct time, even if we haven't reached Banoo Qurayzah.' And others said, 'We will delay the prayer up until we reach Banoo Qurayzah.' Which of these two groups were correct? Answer … 

(Some people in the audience said, 'Both of them'.) 

It is not possible that both of them were correct, because that which is correct is one (of the two options) – due to the statement of the Prophet sallAllaahu'alaihiwa'alaa.aalihiwasallam

"When a judge makes a judgment, and he strives to make the correct judgment and he is correct then he gets two rewards; and if he is mistaken (in his judgment) then he gets one reward." 

Therefore, which of them was closer to being correct? Those who were closer to being correct were those who prayed at the proper time, and they said 'Indeed the Prophet sallAllaahu'alaihiwa'alaa.aalihiwasallam commanded us that we should only pray at Banoo Qurayzah because he wanted us to hasten in setting off, not so that we delay the prayer from its proper time'. And the others followed the literal wording and said, 'We will only pray at Banoo Qurayzah, even if the sun has set'. So this reached the Prophet sallAllaahu'alaihiwa'alaa.aalihiwasallam, so he did not criticize either of the two groups, because all of them were mujtahid (qualified to make judgments). And did this differing regarding the 'asr prayer, the best of the prayers, did this lead to differing between the hearts? The answer – absolutely not. It did not lead to any differing between the hearts. So the hearts remained upon love and being close.  

In some of the madhaahib-ul-fiqhiyyah (schools of Jurisprudence) there is differing. Eating camel meat breaks ones wudoo'. And some of the scholars hold that it does not break it. So should someone who has eaten camel meat without having performed wudoo' lead the prayer, while there are other people behind him who consider making wudoo' to obligatory (after eating camel meat)? The answer is yes. So this one who does not consider that he has to make wudoo' as a result of eating camel's meat ends up being my Imaam (in the prayer), while I consider that it is obligatory upon him (to make wudoo'), and I see that he has eaten (camel meat) and not made wudoo'. I pray (behind him) and there is no problem. Why? Because I consider that this man has prayed, and his prayer is valid as far as he is concerned. It is true that I must fear (Allaah) in this matter and follow that which the Qur'aan and Sunnah indicate. However for me to not pray behind him because he has eaten camel meat without performing wudoo', this would reach the level of not being permissible.  

So the religion of Islaam wants its people to have togetherness, not to differ, so that they be one Ummah (Nation). And listen to Allaah the Most High's statement: 

And hold fast all of you to the Rope of Allaah, and do not be divided, and remember Allaah's favour upon you, that you were enemies and He gathered between your hearts, so that through His favour you became brothers, and that you were on the brink of a pit of Fire and He saved you from it. So does Allaah clarify His aayaat (Signs) to you in order that you might be guided. [3:103]




(to be continued inshaaAllaah; translated by Adnaan ibn Salman)
 
 
Sh Fawzaan hafizahullaah was asked:

Q: 

We know the obligation of clinging to the Jamaa'ah, and I am from one of the lands in which the laws are not in accordance with the Sharee'ah of Allaah, so what is the Jamaa'ah in truth which it is obligatory for me to ascribe to? 

A: 

Those who are upon the madhhab of the truth, in 'aqeedah (creed) and worship and free from  shirk and free from bid'ah (innovation), and they are eager in holding onto the evidence. So those people, they are the Jamaa'ah.




Translated by 'Adnaan ibn Salman. Audio available here:
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The Fact that this Land is a Land of Pure Tawheed

And it is the 'aqeedah of pure tawheed, so we do not have - and all praise is due to Allaah - any manifestation of shirk which can be found in other lands. Our land is a land of tawheed, a land of 'aqeedah, a land of da'wah. As it was in the time of the Prophet (sallAllaahu'alihiwasallam) so it will continue inshaa.Allaah.

And likewise we have unity on our starting point, and it is the Book of Allaah and the Sunnah of our Messenger (sallAllaahu'alihiwasallam). So we - and all praise is due to Allaah - judge according to the Book of Allaah and the Sunnah of His Messenger (sallAllaahu'alihiwasallam) regarding the young and the old, we apply the prescribed punishments, we establish enjoining the good and forbidding the evil, we enforce the prescribed punishments - and this is a great blessing of Allaah the Perfect and Most High.

Our leadership - and all praise is due to Allaah - is Muslim. It is established upon the Book and the Sunnah and upon calling to Allaah ('azzawajall). I do not say that we have attained perfection in every sense.



The Cure for the Deficiencies and Shortcomings in Our Society

Rather we have shortcomings and deficiencies. However it is possible to rectify these through co-operation upon righteousness and piety and by returning to the Book of Allaah and the Sunnah of His Messenger (sallAllaahu'alihiwasallam) and showing sincerity and by acting upon his (sallAllaahu'alihiwasallam) statement:

 الدين النصيحة ، الدين النصيحة ، الدين النصيحة « ، قلنا لمن يا رسول الله ؟

قال :  لله ولكتابه ولرسوله ولأئمة المسلمين وعامتهم 


"The religion is sincerity, the religion is sincerity, the religion is sincerity." We said, to whom O Messenger of Allaah? He said, "To Allaah, to His Book, to His Messenger, to the leaders of the Muslims and to their common people."[1]

And the meaning of this is that we hold onto this blessing, and that we thank Allaah for it, and that we work towards preserving it and developing it, and that we work to rectify deficiencies which may arise in it in a correct and proper manner. In the manner of applying the correct and proper treatment which the Prophet (sallAllaahu'alihiwasallam) directed us towards. This blessing is a great blessing so we should look after and preserve it. And if we do not hold onto it, and if we are not ardent over it, then it will slip away from our hands and become lost.

_________________

[1] Its referencing has preceded. [Muslim: 'al-Eemaan' 55; an-Nasaa'ee: 'al-Bay'ah' (4197); Abu Daawood: 'al-Adab' (4944); Ahmad: (4/102)].





[from wujoob-ut-tathabbut min al-akhbaar wa ihtiraam il-'ulemaa - 'The Obligation of Verifying the Reports and Honouring the Scholars' by Sh Saalih al-Fawzaan hafizahullaah.

Translated by Adnaan ibn Salman and Nasser ibn Najam]
 
 
The Means by which Unity, Strength and Coming Together can be Achieved for the Muslims

And in the hadeeth which you heard his statement (sallAllaahu'alihiawasallam):

أن تعبدوه ولا تشركوا به شيئًا ، وأن تعتصموا بحبل الله جميعًا ولا تفرقوا ، وان تناصحوا من ولاّه الله أمركم 



"... that you worship Him alone, not committing shirk with Him at all, and that you hold fast all of you together to the Rope of Allaah and do not become divided, and that you are sincere to he whom Allaah has put in charge of your affairs."[1]

So he (sallAllaahu'alihiawasallam) commanded us with three things in this hadeeth:

with unity in 'aqeedah: as in his statement:

« أن تعبدوه ولا تشركوا به شيئًا »

"…that you worship Him alone, not committing shirk with Him at all…"

and with unity in our starting point and point of reference, which we return to as a solution to our difficulties in His statement:

وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعًا وَلاَ تَفَرَّقُواْ 


And hold fast, all of you together, to the Rope of Allaah (i.e. this Qur.aan), and be not divided among yourselves [3:103]

and with unity of leadership, as in his statement:

« وان تناصحوا من ولاّه الله أمركم »

"... and that you are sincere to he whom Allaah has put in charge of your affairs."

And he (sallAllaahu'alihiawasallam) said:

 الدين النصيحة ، الدين النصيحة ، الدين النصيحة ! ، قلنا لمن يا رسول الله ؟

قال :   لله ولكتابه ولرسوله ولأئمة المسلمين وعامتهم 

"The religion is sincerity, the religion is sincerity, the religion is sincerity." We said, 'to whom O Messenger of Allaah?' He said, "To Allaah, to His Book, to His Messenger, to the leaders of the Muslims and to their common people."[2]

Being sincere to the leaders, advising them and obeying them in that which is good, as He the Most High said:

أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ 


Obey Allaah and obey the Messenger, and those of you who are in authority. [4:59]

This is what will lead to unity, coming together and giving strength to the Muslims.

So these three issues: unity of 'aqeedah, unity of one’s reference point and unity of leadership, when they come together for the Muslims, then every type of good will be gathered for them ... and these three things, and all praise is due to Allaah are gathered together now for us, our 'aqeedah is the 'aqeedah of tawheed, the testification that none is worthy of worship except Allaah, and that Muhammad is the Messenger of Allaah.


________________________

[1] Its referencing has preceeded. [Muslim: 'al-Aqdiyyah' (1715); Ahmad: (2/367); Maalik: 'al-Jaami'' (1863)].


[2] Reported by Muslim (1/2/37); Abu Dawood (5/4944); An-Nasaa.ee (7/4197-4198 p156) and al-Imaam Ahmad (4/102) from Tameem-ud-Daaree (ط). [Muslim: 'al-Eemaan' 55; an-Nasaa'ee: 'al-Bay'ah' (4197); Abu Daawood: 'al-Adab' (4944); Ahmad: (4/102)].






[from wujoob-ut-tathabbut min al-akhbaar wa ihtiraam il-'ulemaa - 'The Obligation of Verifying the Reports and Honouring the Scholars' by Sh Saalih al-Fawzaan hafizahullaah.

Translated by Adnaan ibn Salman and Nasser ibn Najam]