Shaikh Muhammad Baazmool (may Allaah preserve him) said in his book titled ‘Al-Muhkam Wal Mutashaabih Fit Takfeer Wal Jihaad’ page 47:
It is Haraam to make takfeer of a Muslim without a Mukaffirah [i.e. a deed of major disbelief he (or she) has committed] or without establishing the proofs. [1]
Full information here: http://salaficentre.com/2015/06/unravelling-doubts-of-the-takfeeris-rebuttal-of-the-aqeedah-of-isis-and-their-supporters-1/
Question to Shaikh Ubaid Al-Jaabiri (may Allaah preserve him):
When is the (term) Taalib Al-Ilm (Student of knowledge) applied to a person?
Answer:
If a person is known for (his) adherence to the people of knowledge (i.e. the scholars) and taking from them (i.e. seeking knowledge) from them, he is called a student of knowledge. [End of quote]
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All praise is due to Allaah. In the West we have been blessed with salafi students of knowledge- graduates from Madeenah University as well as others who have been seeking knowledge from the scholars for many years. They are known to the scholars for their trustworthiness and firmness upon the Manhaj As-Salafi. They are known to Shaikh Ubaid, Shaikh Rabee, Shaikh Muhammad Bin Haadi, Shaikh Abdullaah Al-Bukhaari and others (may Allaah preserve them all). In our Maraakiz we invite all the Salafi students of knowledge who are trusted by the scholars, whether they studied under the scholars at Madeenah University or studied under the scholars outside the University. We ask Allaah for Ikhlaas, Thabaat, Sidq and Husnul Khaatimah. Aameen
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فضيلة الشيخ
بارك الله فيك عندي سؤال
متى يطلق على الشخص ” طالب علم ” جزاكم الله خيرأ و بارك الله في علمكم
نص الجواب:بسم الله والصلاة والسلام على رسول الله
اما بعد
اذا عرف الشخص بملازمة اهل العلم والاخذ عنهم سمي طالب علم
Question to Shaikh Abdullaah Bin Humaid (rahimahullaah)
Some of the people come for Umrah and eat in the Haram because they are travellers; but they eat in the presence of the people. Is it permissible for them to do so?
Answer:
It is permissible for a traveller to eat, but the scholars have stated that he (or she) should not eat in the presence of the people. He (or she) should eat in private lest the people disapproved of him (or her) and say that this person is thoughtless or lest the sinful people blindly follow him (or her).
You have a (legislated) excuse because you are a traveller. But it is not befitting that you eat in the presence of the people because they will accuse you and a person is commanded to safeguard his (or her) honour. Also the sinful people will follow you when they see you eating, saying: ‘’Such and such a person eats so we will also eat like him.’’
And indeed the scholars from the Hanaabilah (i.e. the scholars of the Madhab of Imaam Ahmad (rahimahullaah) and other than them have stated that it is permissible for the traveller to eat during the day in Ramadhaan and there is no harm in doing so, except that it is not befitting for him (or her) to eat in the presence of the people, rather of he (or she) should eat in private.
Imaam Muhammad Ibn Saaleh Al-Uthaymeen (rahimahullaah) said:
[الطبوليات ] are those Masaa-il (affairs of the religion) by way of which fame is sought. They are called Tubooliyyaat because it is similar to a Tabl (drum) which has a sound and an echo. So when an odd affair (i.e. an affair that is exaggerated or exceeds the proper boundaries of the Sharee’ah) comes to the people and a (person) becomes famous by way of it, then it becomes as if it is the sound of a drum.
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
The way to know a scholar is that (you) ask the people of knowledge in his era about him. He should be well known amongst the Fuqahaa (the upright jurists) of his era and supported by what they say about his affair. He should be well known for seeking knowledge.
Shu’bah (rahimahullaah) said:
”Take knowledge from those who are well-known(i.e. those who are well-known and established in it).”
Ibn Awn (rahimahullaah) said:
”Do not take this knowledge except from one about whom it is testified that (he acquired it) through Talab (i.e. studied or studies with the scholars).”
Imaam Maalik Ibn Anas (rahimahullaah) said: I did not give fatwa until I asked those who were more knowledgeable than me, as to whether I was competent in doing that. I asked Rabee and Yahyah Bin Sa’eed, so they commanded me to do that. So (the one speaking to Maalik at the time) said: O father of Abdullaah! What if they prohibited you? He replied: ‘’Then I would have stopped. It is not permissible for a person to consider himself worthy of anything (i.e. teaching, giving fatwa etc) until he asks someone (from the scholars) who is more knowledgeable than him.’’ [End of quote (1)]
Al-Allaamah Ubaid Ibn Abdillaah Al-Jaabiri (may Allaah preserve him) also stated: If the affair of a person is hidden from you–the one whose books and cassettes are famous and his fame is widespread–then ask those who are well acquainted with him and those who know about his state of affairs. That is because neither is the Sunnah hidden nor are its people. A man’s Tazkiyah (i.e. the clear witness that he is upright upon the Sunnah) are his own actions. His Tazkiyah are his own actions that he is upon the Sunnah. It is the witness and the people mention him with it during his life and after his death. [End of quote (2)]
So just ask yourself a simple question: Who amongst the scholars of Salafiyyah has given the UK pretenders the title ‘Scholar?’ The deceitful pretenders do not have a single recommendation showing that they are upright and trustworthy, rather some of them are well known for Ikhwaanism, Qutubiyyah, Sorooriyyah, Khurooj and others are advocates of Irjaa, philosophical rhetoric and other innovations.
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[1] Source: Al-Mu’een Li-Tawdeeh Athar Ibn Seereen Inna Haadhal Ilm Deenun’ Page 55]
The Messenger of Allaah (sallal-laahu-alayhi-wasallam) said:
‘Indeed Allaah is Pure and He does not accept, except that which is pure’
Shaikh Saaleh Al Fawzaan (may Allaah preserve him) commented on this hadith saying:
In this hadith he (sallal-laahu-alayhi-wasallam) described Allaah (The Exalted] that Allaah (Glorified Be He and Free Is He from all imperfections, faults and weaknesses) is Pure. Allaah is pure, meaning: Allah is free from all imperfections and deficiencies. He is Pure in His Essence, in His Names and Attributes, and in His Commandments and Prohibitions. Allaah is Pure in every aspect and imperfection cannot reach Him. And for that reason Allaah does not accept actions, statements and intentions except that which is pure. He does not accept filthy statements, actions and intentions. Allaah does not accept except the pure, as Allaah (The Most High) said:
Allaah does not accept, except good speech and good actions. As for filthy speech, then indeed Allaah rejects and hates it, such as lies, backbiting, tale carrying, abuse, false speech and false testimony, and all filthy statements, (such as) shirk and kufr. All of this is filthy speech and does not ascend to Allaah, and they are not accepted.
Shaikh Zaid Bin Haadi Al-Madkhali (rahimahullaah) said:
It is not permissible for the one who knows something about the innovation of the partisan group Ikhwaan Al-Muslimeen (i.e. The Muslim Brother’-a deviated sect founded by the Soofee Hasan Al-Bannah of Eyypt) or other than them amongst the people of innovation and error that he remains silent about clarifying their affair, even though he has the ability to clarify. That is because refuting the people of innovation and error is obligatory upon those who have the ability to do so amongst the People of Knowledge. And when (refutation) is established by some of them the obligation is lifted from the rest.
And as for fearing splitting as a result of refutation against the sects, there is no legislated excuse for refraining (i.e. refraining from carrying out such refutation). That is because having love for Ijtimaa (unity upon the sound creed and methodology of the Salaf) is the correct stance and is more deserving to be desired and followed. The Mubtadi (the innovator) is the cause of splitting in the Ummah because splitting is connected to innovation and unity is connected to the Sunnah.
And the obligation of refutation against the Mukhaalif (i.e. the one in opposition to the truth) is not lifted from the scholar due to anticipation of harm, unless it is harm that he is not able to bear (or repel); then (in this case), Allah does not burden a soul beyond what it can bear. The earth is not devoid of people of knowledge who will carry out refutation against the innovator and the Mukhaalif.
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[Source: Al Ajwibah Al Mukhtasar Alaa As’ila Al’Ashrati’ Pages 43-44]
(There) is nothing equal to knowledge, for the one who makes his intention correct (i.e. sincere). So they (i.e. the people) said: And how do (we) make the intention correct (i.e. sincere) O father of Abdullaah?! He said: You make an intention to remove ignorance from yourself and others.
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[Aadaab Ash-Sharee’ah’ 2/45, by Ibn Muflih (rahimahullaah)]
What is incumbent on a woman to do if she has a dream in her sleep that she’s having sexual intercourse with a man?
Answer:
If a man dreams in his sleep that he is having sexual intercourse with a woman, or if a woman dreams in her sleep that a man is having sexual intercourse with her, then there is no blame (i.e. sin) on them. That is because accountability is removed from them in a state of sleep and due to their inability to prevent that. That because Allaah (The Most High) does not burden a soul beyond what it can bear. And also due to what has been narrated from the Prophet (sallal-laahu-alayhi-wasallam ) that he said: “The pen (i.e. accountability) is lifted from three (people): The sleeping person until he (or she) wakes up; the insane person until he (or she) returns to sanity and the child until he (or she) reaches the age of puberty. (1) The one who sees such a dream should make Ghusl if he (or she) saw a discharge (i.e. sexual discharge). (2)
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[1] Hadeeth reported by Imaam Ahmad; Imaam Abu Dawood; Imaam Nasaa’ee and Al-Haakim. It is an authentic hadeeth; see Irwaa al-Ghaleel of Shaikh Albaani..Number: 271]
