“Makkah: The Most Beloved Land to Allaah and His Messenger (ﷺ)”, by Shaykh Waseeullah Abbas, may Allah preserve him. The translator is our fellow student, Aboo Shaybah, may Allah preserve him.
“Balance and Moderation in Worship”, by Shams ad-Deen Muhammad ibn Ahmad ath-Thahabee, may Allah have mercy on him. Translated by our fellow student, Aboo Shaybah, may Allah preserve him.
Shaykh Muhammad Ali Adam al-Ethiopee (Hafithahullah) explains Saheeh al-Bukhaaree on Friday nights after salaatul Ishaa. The shaykh’s method of teaching is, he reads the isnaad (Chain of narrators of the hadeeth), mentioning who each person is in the chain, and then he continues to explain the hadeeth. There usually aren’t any questions from the students during the lesson, unless the shaykh himself asks the students a question. This particular night while the shaykh was explaining who the narrators were in the isnaad, a person in the crowd all of a sudden interrupted the shaykh in the middle of the class, claiming that one of the narrators in the isnaad was not who the shaykh said he was!! The masjid was dead silent and all eyes were on the brother who interrupted the shaykh. The shaykh remained calm, his facial expression didn’t change, and then he immediately corrected the brother and continued on with the lesson. Within less than five minutes the same brother interrupted the shaykh once again with a similar claim (i.e. claiming that one of the narrators in the isnaad was not who the shaykh said he was) the shaykh responded in the same manner and continued on with the lesson. It was an excellent display of control and a prime example of how the scholars are patient when dealing with the people in spur of the moment situations. We ask Allah to protect the shaykh and allow the Muslims to benefit from the knowledge that Allah has blessed him with, ameen.
In an attempt to memorize the book of Allah some of the students would attend the tahfeeth program (Quran memorization program) on the second floor of the Masjid al-Haram between salaatul Magrib and Ishaa. Upon leaving the Haram, it was normal to find Shaykh Muhammad al-Banna, and he had reached the age of 90 at the time, on the first floor of the masjid serving tea! Upon seeing this, a person couldn’t help but to think to himself; ‘Subhanallah a scholar of this caliber standing in the masjid serving tea to the general people!’ This was a normal practice of the shaykh and he would deal with the people with kindness. Masha-Allah another example of the humility scholars of the Sunnah implementing the knowledge that Allah blessed him with. We ask Allah to have mercy on the shaykh and to enter him into His paradise, ameen.
As new students, we wanted to see Shaykh Abdullah Ghudayyan, as he would teach classes in the Haram and give fatatwa during certain times of the year. When we got there ( to the Haram), we were told that he usually sits in a particular chair near the Ka’bah, however, upon our arrival, we saw a man sitting in the chair. Sometimes, the lay people would just sit in the chairs of the scholars because they were comfortable. This man was wearing an old thobe with a shimaagh (red and white scarf worn by people in Saudi Arabia) thrown over his head; he looked as if he didn’t have a care in the dunya. Next, we heard him speaking, and answering questions sitting Indian style with his feet in the chair. We were somewhat surprised, up until that point, we hadn’t seen anyone like him. Usually the scholars in the Haram, have someone read the questions for them and they would then answer them. However, in his case, he would read and answer his own questions and he didn’t wear the cloak that the scholars in the Haram usually would wear. Someone asked him a question and he replied “So, basically you want me to give you permission to disobey Allah” he then threw the question aside. This is what we saw from Shaykh Abdullah Ghudayyan (May Allah have mercy on him).
Oh Allah, bless us with humility, ameen!
In the name of Allah, all praise is due to He, The One. I send peace and blessings upon his final messenger (Al-Mustafa), and upon his family, companions, and those that followed him in righteousness until The Day of Resurrection (Youm Al-Qiyaamah). To proceed:
Usama ibn Zayd said, “The Messenger of Allah (may Allah bless him and grant him peace) sent us to al-Huraqa (a sub-tribe of Juhayna) and we came upon the people in the morning at their springs. A man of the Ansar and I overtook one of their men. When we descended on him, he said, ‘There is no god but Allah.’ The Ansari held back from him, but I stabbed him with my spear until I had killed him. When we arrived in Madina, that reached the Prophet and he said, ‘O Usama, did you kill him after he had said, “There is no god but Allah”?’ I said, ‘Messenger of Allah, he was only trying to save himself.’ He said, ‘Did you kill him after he had said, “There is no god but Allah”?’ He continued to repeat it to me until I wished that I had not become Muslim until that day.” [Agreed upon]
”The scholars derived an important rule from the hadeeth of Usaamah ibn Zaid, they said: If a man were to say something, or do something that could be interpreted one hundred ways, ninety nine ways upon kufr (disbelief) and one way upon Islam, then it is obligatory to interpret the action, or saying upon Islam. This is, in short, the manhaj of the Salafiyeen regarding takfeer.”
Quote from: Sheikh Mashhoor Hasan Aal-Salman (hafithahu Allah)
Taken from his book: السلفية النقية وبراءتها من الأعمال الردية —The Pure Salafiyyah and its Innocence from the Poor Actions
And all prays due to Allah the lord of the worlds, and the peace and blessings upon our Prophet Muhammad and his family and his companions.
Sulaiman Al AbdulJaleel
UQU Grad — College of Shari’ah
Kuwait City, Kuwait
Dhul-Hijjah 6, 1432 — November 2, 2011