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Topic: Maktabah Salafiyyah Dawrah Ilmiyyah in Madinah 2011
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Day 6
Shaykh Ubayd al-Jaabiree (hafidhahullaah) took a question and answer session in the morning before dhuhr and answered questions pertaining to worship and ahkaam. After this session, the Shaykh gave a final address and stated that by Allaah's grace this Dawrah continues to be more and more successful each year, with more and more attendees, and that in some lessons, close to 200 people were in attendance. The Shaykh advised all those present to be earnest in seeking knowledge, and mentioned the hadeeth, that whoever treads a path to knowledge, Allaah will make easy for him a path to Paradise, and the hadeeth that the Prophets do not leave dinars and dirhams behind them a inheritance but they leave knowledge, and the hadeeth that whomsoever Allaah intends to show goodness, He gives him understanding of the religion. The Shaykh asked that his salaams be conveyed to Ahl al-Sunnah when the attendees return to their lands, and the Shaykh made supplication for all the attendees that they be and remain from Ahl as-Sunnah.
On the final night of the Dawrah, some hours before the return journey, we sat with Shaykh Abdullaah al-Bukhaaree (hafidhahullaah) who gave us extremely valuable advice. He read from Ibn Taymiyyah's "Qaa'idah Fi al-Sabr" a great treatise on the benefits of patience. The Shaykh advised us to remain occupied with knowledge and da'wah, to show patience in all affairs and not to be diverted or distracted from da'wah to Allaah. |
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This was the end of the dawrah, and inshaa'Allaah other notable happenings and events from the dawrah will be posted in this thread.
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Day 5
Shaykh Muhammad Ramzaan began his lecture after Asr today on the explanation of al-Qawaa'id al-Arba'. The shaykh commented on the opening statement in the treatise and spoke of how the author makes supplication for the reader and gives advice to the reader with a number of affairs. From them, shukr (gratitude) to Allaah first and foremost (and then to the people, and it includes Muslims and non-Muslims), and how this gratitude is shown to Allaah, the Exalted, via the legislated actions (prayer, acts of obedience and remembrances). Then he spoke of patience and thereafter seeking forgiveness, upon what the author makes mention of. These three affairs were encouraged by the author of the treatise and they are what brings about happiness.
Then the Shaykh spoke of the point regarding purity of Tawhid, how it is not valid except with the absence of all impurities, just like ritual purification is not established with physical impurities. Such is the effect of the presence of the impurities of Shirk (associationism) with Tawhid.
At this point Shaykh Sulayman al-Ruhaylee attended the gathering.
Shaykh Muhammad Ramzaan, then commenced discussing the four principles. The first, which is that the pagans to whom the Messenger (alayhis salaam) was sent affirmed Allaah's Lordship over the creation (being the creator, provider, sustainer, giver and taker of life). The pagans also subscribed to the religion of Ibraaheem (alayhis salaam) and had remnants of worship with them, they worshipped Allaah, but they also worshipped others alongside Him.
The second, which is that these pagans argued for this shirk of their's with the argument of winning shafaa'ah (intercession) and acquiring closeness to Allaah through those that they worshipped. But shafaa'ah in the Qur'aan is of two types, negated and affirmed. The negated is that which is sought and requested from other than Allaah, and the affirmed is that which is requested and sought from Allaah alone. The Shaykh commented that all shirk found in all religions arose with this particular argument and justification. It began with the people of Nuh (alayhis salaam). And shirk continued to resurface and Allaah sent Messengers to revive Tawhid. From them Ibrahim, Moosa, Eesaa (alayhim as- salaam). Then Muhammad (alayhis salaam), who was sent to a people worshipping the dead through representations in idols. The Messenger said that the last hour will not be established until women from tribe of Daws worship idols, and we find exaggeration in the righteous is present in the Muslim world, and shrines are present in large numbers. A sanam is whatever made in human form, and a wathan is whatever is attributed the power over benefit and harm. Every sanam is a wathan therefore, but not every wathan is a sanam.
The third principle is that the pagans worshipped a variety of things besides Allaah, from them angels, prophets, stones, trees, the righteous, the sun, the moon. But all of them were treated the same, since the issue is that they directed worship to other than Allaah, no matter it may have been.
The fourth principle is that the polytheists of this time are worse than those of old, this is because the earlier ones used to call upon Allaah alone for deliverance in times of calamity, but used to commit shirk in times of ease. As for those in our time they call upon other than Allaah in both times of hardship and ease. From such people are the Raafidah, by way of example.
The Shaykh hurried his commentary to allow Shaykh Sulayman ar-Ruhaylee time to say some words for the benefit of the brothers and sisters. As Shaykh Muhammad Ramzaan left he gave Abu Khadeejah Abd al-Waahid a gift in the form of his cloak (bisht) for his efforts in translating for him.
Then Shaykh Sulaymaan then began his lecture and spoke of three principles pertaining to walaa and baraa, hijrah, and seeking knowledge but given the shortage of time he had to give very concise general words of advice and summarize as much as he could. The shaykh spoke of the absolute necessity of being grateful to Allaah for the blessings of the religion, for Tawheed and Sunnah, and for sending the scholars who convey that to us. These are favours which make all other worldly favours insignificant. The hadeeth of the inhabitant of hell dipped into hellfire and the inhabitant of paradise dipped into paradise and asked whether they had tasted any pleasure or harm respectively in the worldly life. Then the Shaykh spoke of giving thanks to Allaah for His great favours, and exaggerating and emphasising in giving thanks for guiding us to Salafiyyah especially in this strange and bewildering time in the presence in abundance of those who wish to misguide us from the straight away. We ask Allaah for firmness upon this noble deen. Then the shaykh spoke of al- walaa (loyalty) and said its foundation is the love of the heart and whatever follows on from it of external, apparent actions. An example is that you love your Muslim brother (for the sake of Allaah), and following on from that, by way of example, is that you visit him. However if you loved him because he is a trader, or for some other reason, and then you visited him, them this is not al- walaa. Then the shaykh said al-baraa (disownment) is the hatred of the heart and whatever follows on from it of external actions. When you hate an innovator for his innovation and boycott him, this is al- baraa, it is inward hate couple with external manifestation. But if you hated him for some other reason besides his innovation, for a worldly matter, and then avoided him, this is not al-baraa which is required by the deen. The second matter is the types of al-walaa wal-baraa. There are two types, legislated and prohibited. That which is legislated is that you a) love Allaah, and b) love what He loves and c) love whom He loves. That which is prohibited is that you a) love what Allaah hates, such as shirk, innovation and fornication etc. and b) love whom Allaah hates, such as the mubtadi' and mushrik. Likewise with al-baraa, it follows the same. That you hate what and whom Allaah hates, this is the żlegislated al-baraa. But if you hate what and whom Allaah loves, this is the prohibited al-baraa. The third matter is that when a Muslim loves a non- Muslim is it just a single type? No, there are types, a) loving him for his religion, this is kufr b) loving him for a matter of sin, such as music c) loving for him his worldly gain, such as one whom he does business with, d) loving in a matter that is permitted in the shariah, if we say football is permitted, like loving a footballer for his skill in football, e) loving for a reason established in the shariah, such as loving a woman from Ahl al-Kitaab that one has married, f) having love that is natural, innate, such as loving non-Muslim parents, relations etc. These six fall into one one of four rulings that apply. Love that is Kufr (a). Love that is haraam (b,c,d). Love that is permitted (e). Love where there is no accountability, which is the natural love one feels for non-Muslim parents, children etc. (f). The shaykh advised at the end that whilst we hate false religion it does not mean that we do not behave with benevolence towards the non-Muslims, rather we show them good manners and show honesty and justice in dealings with them and that we be kind to them and so on.
The Shaykh had to stop since the adhaan for Maghrib had already been said, but he said he will complete this lecture via tele-link at the Salaf Masjid, Birmingham.
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Day 4
As we waited for Shaykh Saalih as-Suhaymee to arrive for his scheduled lecture, Shaykh Muhammad Ramzaan, gave a short reminder on preserving the blessing of Islaam, through a) preserving Tawhid in speech, actions, hearts, wealth) and shunning Shirk in speech, actions, hearts, wealth, b) following the Messenger (alayhis salaam) whose call was one of tafseel (detail) not ijmaal (generalities). This the way of Ahl as-Sunnah too, our da'wah is detailed and clear.
As Shaykh Saalih arrived, Shaykh Muhammad stopped his short reminder.
Shaykh Saalih as-Suhaymee delivered his lecture on directions concerning being firm upon the Salafi Manhaj in belief, speech and action. He stressed the importance of this such that Ahl as-Sunnah are not deceived by the plans and desires to harm the people of truth, since all the people of falsehood have united harm the people of truth from them the unbelieving nations, secularists, Khawaarij, Raafidah, Soofiyyah, and the seekers of position and power. They plot and plan to extinguish the light of Allaah. The greatest of signs of their enmity is known merely through their position towards this country and its rulers and scholars. They employ lies, slanders, causing dissension.
An example is the propaganda spread by the Raafidah against the water of Zamzam, that it is polluted and the likes. They wish to spread confusion about the religion or some of it's symbols. Likewise the grave worshippers, they attack the people of Tawheed and Sunnah and the Scholars. In the face of all this opposition, one must stick to the truth and be steadfast.
In the face of these attacks from all directions it is upon us to take certain measures to remain upon the truth firmly, a) taqwaa, as explained by Talq bin Habeeb, b) that this taqwa is built upon knowledge and understanding and insight and through this all confusions and doubts can be repelled c) ikhlaas, which is an inward hidden matter d) being concerned with the Sunnah, which is like the ark of Nuh (alayhis salaam), being firm upon it and defending it, e) requesting evidence and acting upon it, holding on to it firmly, f) earnestness and striving in worship, both that which is obligatory and voluntary g) striving in maintaining the connections and ties between the followers of the true manhaj, this itself requires other matters, such as sticking to the Book and the Sunnah and to rectify errors in the proper manner.
Finally, the Shaykh advised that we spend our time in seeking knowledge, gaining understanding, and in whatever brings benefit in the Hereafter and using all of ones time constructively for good.
Then Shaykh Muhammad Ramzaan completed his short lecture of reminder and admonition.
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Day 3
Shaykh Ubayd al-Jaabiree continued with Umdat al-Fiqh and completed what remained on on the subject of the rulings of those who break or miss the fast. The Shaykh covered those matters which break the fast and clarified some of the rulings in this regard. While the Shaykh was giving the lesson, Shaykh Muhammad Ramzaan and Shaykh Saalih al-Suhaymee both came to give salaams to the Shaykh in the lecture hall.
After Asr, Shaykh Abd ar-Rahmaan Muhiy ud-Deen gave a very beneficial reminder and admonition to the brothers and sisters. He spoke of the purpose of creation, Allaah being al-Razzaaq, the provider of sustenance for millions of mankind, both righteous and sinful, through what He has put upon the earth. The purpose of creation to test us to see which of us is best in deed, for examination and trial. Each person is a test for others. The Muslim for the non-Muslim and vice versa. The rich for the poor and vice versa. The scholar for the non-scholar and vice versa. The man for the woman and vice versa and so on. Shaytaan beautifies all that is false (shirk, kufr, bid'ah, mas'iyyah), and likewise the Shaytans from jinn and the men do likewise. All of this is part of the trial. There are evil people who aim to beautify evil and to mislead the people of truth, and the most harmful are the evil scholars who beautify deviance and innovation. Allaah always raises people to defend and raise the truth.
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12-05-2011 @ 2:36 AM
