Ad-Durrar Al-Bahiyyah of Imaam Shawkaani رحمه الله
Explanation by
Shaykh Wasiullaah al-Abbas حفظه الله

CLASS #1 - Delivered on December 17th, 2005

Brief introduction to the lecturer

He is Shaykh Abu Usamah Wasiullaah al-Abbas حفظه ألله. From his teachers are:
  • al Allaamah Muhammad Sireen Bastawee,
  • Nazeer Ahmad Rahmaani,
  • Ubaydullaah Rahmaani al Mubarakpuri,
  • Shaykh Muhammad Ameen Ash-Shanqiti,
  • ‘Hammad Ibn Muhammad Al-Ansaari,
  • Taaqi ud Deen al Hilali and many others.

He is a lecturer at Grand Masjid in Makkah and professor at Ummul Quraa University. He is a Member of Council of Higher Studies in Ummul Quraa University. Previously he has been the consultant to the Chairman of the Council of Affairs at Masjid al Haram and the Prophet’s Masjid. He has authored many books and has ijaaza from many scholars including Shaykh al Allaamah Ubaydullaah Rahmaani al Mubarakpuri .

Brief introduction to the Book

The book is authored by Imaam Muhammad ash-Shawkaani who also did an explanation of it. An explanation was also done by Siddīq Hassan Khan and republished with the comments of Shaykh al-Albaani and revised by Shaykh Ali Halabi.

The Shaykh حفظه ألله after praising Allaah سبحانه و تعالى and sending the salaat and salaam upon our Prophet Muhammad صلى الله عليه و سلم, his family members and his companions, began by saying:



Indeed Allaah has sent Muhammad صلى الله عليه و سلم with the guidance and the religion of truth, so that the haqq (truth) would prevail over all other religions. The Prophet صلى الله عليه و سلم was sent in a time when the people were in clear misguidance. Allaah سبحانه و تعالى said in the Qur’aan:
هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ
{He it is Who has sent His Messenger (Muhammad صلى الله عليه و سلم) with guidance and the religion of truth (Islaamic Monotheism) to make it victorious over all (other) religions…} [As-saff 61:9]

And also He has conveyed amongst the believers a great favour when He سبحانه و تعالى said:
هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولاً مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَة وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ
{He it is Who sent among the unlettered ones a Messenger (Muhammad صلى الله عليه و سلم) from among themselves, reciting to them His Verses, purifying them (from the filth of disbelief and polytheism), and teaching them the Book (this Qur’ân, Islâmic laws and Islâmic jurisprudence) and Al-Hikmah (As-Sunnah: legal ways, orders, acts of worship of Prophet Muhammad صلى الله عليه و سلم). And verily, they had been before in manifest error…} [Al-Jumuah 62:2]

The Sahaabaah (Companions) رضى الله عنهم followed the Kitaab (Qur’aan) and Sunnah of the Prophet صلى الله عليه و سلم and they became the best of people and generations. They were guided by Allaah سبحانه و تعالى and they guided others to that which they were guided to.

Allaah completed the Deen at the hand of the Messenger Muhammad صلى الله عليه و سلم and gave him His glad tidings when He said in the Qur’aan:
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلاَمَ دِيناً
{...This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion…} [Al-Maidah 5:3]

Indeed this Deen is complete as is the Book and the Sunnah of the Messenger Muhammad صلى الله عليه و سلم. The Sahaabah held firm to the Book of Allaah and the Sunnah of Messenger صلى الله عليه و سلم in knowledge and belief and action. The Prophet صلى الله عليه و سلم spent time with his Companions explaining the Deen. He صلى الله عليه و سلم met his Lord while he was pleased with Him and his Lord was pleased with him صلى الله عليه و سلم. After his death صلى الله عليه و سلم the Sahaabah disseminated the Deen following the guidance of the Prophet صلى الله عليه و سلم under the leadership of the four rightly-guided Khulafaah.

He صلى الله عليه و سلم warned the people against splitting and going against one another and he commanded holding onto the Book and the Sunnah and not dividing. Allaah سبحانه و تعالى said in the Qur’aan:
وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعاً وَلاَ تَفَرَّقُواْ
{And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur’ân), and be not divided among yourselves} [Aal-‘Imraan 3:103]

The Prophet صلى الله عليه و سلم warned that division would happen in the future and he صلى الله عليه و سلم advised to “Hold onto the Sunnah and the Sunnah of the rightly guided Khulafaah after me. Bite onto it with your molar teeth.” And in another narration: he صلى الله عليه و سلم said “I have left with you two things which if you hold on to them you would never go astray - the Book and my Sunnah.” Despite the warning and advice of the Prophet صلى الله عليه و سلم against splitting this has occurred in the Ummah and many people have strayed away from the correct path that the Prophet صلى الله عليه و سلم left for us. Alhamdulillaah, there will always be at all times and places a group upon the haqq calling to Islaam, even though they may be few in number. The Prophet صلى الله عليه و سلم said: “There will remain a group of my Ummah victorious upon the truth in every time.”

Although there exists many deviant group and various sects of hizbiyyah, Allaah سبحانه و تعالى has guided this group (the ‘Ulamaa) and protected them as they hold firmly to the Qur’aan and the Sunnah. Allaah will make His Deen prevail over all other religions, even those that were originally from Allaah سبحانه و تعالى but have been tainted and changed over time, or that which the people have innovated into the religion. The knowledge which we have and which we worship Allaah with has come to us from the efforts of the Salaf who were granted victory by Allaah سبحانه و تعالى because of their holding firm to the Qur’aan and Sunnah of the Prophet صلى الله عليه و سلم.

The differing that has occurred is not from the correct manhaj of the Prophet صلى الله عليه و سلم. Some will say that they are ‘Asharee or Mu’tazilee or Khawaarijee or Shi’ee. Some ascribe themselves to a particular madhab and they adhere to it fanatically (with ta’assub) and they fight to defend it.

It is necessary to follow the correct aqeedah. Alhamdulillaah, all the imaams are from the correct Islaam and implemented the correct aqeedah and if the people were to follow them in their aqeedah they would be successful. But they do not follow them in their aqeedah. Imaam at-Tahawi in his introduction to Aqeedah at-Tahawiyyah, mention that the people should not follow strictly a particular madhab but rather, strive to follow the correct aqeedah and the truth. The book has been checked by Imaam al-Albaani and it contains the aqeedah of the Salaf. It is also explained by Ibn Abdul Izz al-Hanafee, but from the ignorance of the people, is that some of them ascribe themselves to a particular school of thought and they even refuse to pray behind those that follow another school of thought. This is not correct and not from our Deen and Manhaj. One should not blindly follow an imaam. If there is an issue that is clear in the Book and the Sunnah of the Messenger صلى الله عليه و سلم then it is not correct for anyone from the ‘Ulamaa or a’immah to go against this. But if it is a matter of ijtihaad then we take the opinion of the imaam who is closest to the truth from the Book and the Sunnah and also we take from the imaam that which is easy for the people. They are all our imams, and we love them all and make du’aa for all of them, but we choose that which is easy for the people and the most correct in order not to repel the people from Islaam. The hizbiyyah follow a particular imaam, but we should all be upon one hizb – the Hizb of Allaah سبحانه و تعالى. We must benefit from all the scholars and the four a’immah of Islaam.

Brief biography of the author: Imaam Ash-Shawkaani

His name is Muhammad ibn Ali ibn Muhammad ibn Abdillaah ash-Shawkaani as-Sana’aanee. He is known as ash-Shawkaani as he was born in the village of Hazra in Shawkaan. Hazra is between Shawkaan and Sana’a. The distance between Shawkaan and Sana’a is one day’s journey by foot. He was born in 1173H and from an early age he grew up in Sana’a amongst other children.

In Sana’a there were scholars of Salafiyyah, as well as other groups which were divided in their fiqh and some deviant groups that the Prophet صلى الله عليه و سلم warned against. Allaah سبحانه و تعالى decreed that this noble scholar, who was a reformer and adviser especially to the people of Yemen, would grow up in Yemen, whose virtue is well known to Allaah سبحانه و تعالى and the Messenger صلى الله عليه و سلم who mentioned many times the virtue of Yemen. He started learning from Salafi scholars, and also learnt some of the statements of the other people so that he could be aware of what they were upon.

His father was the judge of Sana’a. He was a scholar himself, pious and righteous. Those who were judges were mentioned with good character and a sign of nobility. His father was a Qaadee (judge) and Faqeeh i.e. he had knowledge of Islaamic Jurisprudence and the Sciences of Islaamic Legislation. His father started teaching him what he knew when he saw his keenness for learning. This was the first person that he learnt from. He used to sit with many scholars to learn from them. He was very eager, keen and zealous. He used to sit and wait for the eminent scholar of his time that would come to San’aa. He also learnt from them other subjects such as Math and Astronomy. Once the imaam learnt a great deal in area of Legislation and other fields it helped him to have a better understanding of the texts and he was ready to start the reform in his country.

Political situation in Yemen at that time:

There was much trial, tribulation and fighting amongst the tribes. There was also fighting between Yemen and other major countries at that time, as they wanted to establish their power over Yemen so it would become one of their colonies. He mentioned this in many of his books especially the book: Al-Badrut –Taali’. Spain was also in conflict with Yemen at that time. Also, a tribe called the Jaibiyyah in Yemen used to fight against the Ottoman Empire up until 1335H. He was very sad to see his country in many trials and concluded that it was because the people turned away from the legislation of Allaah. He mentioned many of these things in his books.

As for knowledge and science of knowledge in Yemen at that time you will find that the Prophet صلى الله عليه و سلم said “Indeed eemaan is Yemenite and wisdom is also Yemanitei” [1]. However, Yemen at that time became a place of desires. The people had different beliefs - there were the people of the Mu’tazilah who followed Wasil ibn ‘Ata’ and the Ash’ariyyah who followed the teachings of Abul-Hasan al-Ash’ari. These two groups had their aqeedah in opposition to that of the Prophet صلى الله عليه و سلم who got it from Jibreel عليه السلام who got it from Allaah سبحانه و تعالى.

The Baatiniyyah broke off from the Shi’ah but inwardly deviated - inwardly they were kuffaar – they changed the text to follow their desires. They used to bring doubts to the authentic narrations that came from Ahlus Sunnah wal Jamaa’ah. The Zaidiyyah ash-Shiyyah at that time were from the people of Ahlus Sunnah wal Jamaa’ah but deviated from the manhaj. Mutasawwifah is actually an innovated word in the terminology of the legislation (Deen). It was not used in time of the Prophet صلى الله عليه و سلم. To live like the Prophet صلى الله عليه و سلم by taking just what is needed from the world is a blessed way. Some people misused this tasawwuf to be exempt from the commands of Allaah and to make things that are haraam permissible for them. This is clear disbelief.

Imaam Shawkaani saw all this and started reform by giving lectures, classes, compiling books and calling the people to pure Islaam upon the Sunnah of the Prophet صلى الله عليه و سلم. He stood firm against all the corrupted beliefs in the Yemeni society. His call was to ad-Da’wah as-Salafiyyah; his aqeedah was what the Prophet صلى الله عليه و سلم and the Salaf were upon. Allaah سبحانه و تعالى granted him success and he left behind many compiled books. The scholars try to leave behind compiled books that would benefit the people after them. When we mention his name we say رحمه الله – “may Allaah have mercy on him”. He left behind more than 300 books. Many of them have been published and are available.

He has many books of tafseer e.g. Fath ul-Qadeer and Matla’ul Badrayn wa Majma’ul Bahrayn fi Tafseer (this is the source of Fathul Qadeer) which is more detailed in 6 big volumes. In hadeeth he has many books e.g. Abhaathul Wadhiyyah fil Kalaam ‘ala Hadeeth “ad-Dunyaa Ra’su kulli Khatiyyah” which deals with one hadith: الدنيا رأس كل خطيئة “The duniya is the head of all evil” [2] as well another book It-haaful Maharah ‘alaa Hadeeth dealing with another hadith: لا عدوى و لا طيرة

In Fiqh he has the book we will be studying al-Durur al-Bahiyyah – what it contains is like an ocean in a little bottle. It is a summarized book which mentions the most authentic narrations. Nayl al-Awtaar is more detailed. He refuted the people of Sufiyyah (of tasawwuf) and he has many books of Irshaad[2] and many books of Aqeedah. Generally people of a particular madhab follow the fiqh of their imaam but he followed the Qur’aan and the Sunnah of the Prophet صلى الله عليه و سلم and his books of fiqh are taken from book of Allaah سبحانه و تعالى and the sunnah. He explained in more than 300 pages how to be the wali of Allaah سبحانه و تعالى.[3] He has a book which contains the biographies of the ‘Ulamaa from the 9th Century and after that. He also has al-Durar al-Madiyyah which is an explanation of ad-Durarul Bahiyyah.

In brief, in his books he fought against innovation and established the aqeedah as-Salafiyyah and his fiqh is correct and sound, free of ta’assub (blind-following) towards any imaam but rather he followed Qur’aan and Sunnah. Many students came to learn from him, from Yemen, as well as other areas, as his aqeedah was clear and correct. Many of his books are disseminated and taught. At the end of his time Imaam Muhammad Siddīq Hasan Khan benefited a great deal from his works and taught them. He died after a long life in Yemen teaching and correcting the Aqeedah and died in the year 1250H.

Ad-Durarul Bahiyyah

It is what the Shaykh رحمه الله compiled as a summarized book of fiqh, which he later expanded on by doing a detailed explanation in another book Ad-Daraariyul Mudhīah. The Ummah has benefited a great deal from this book. Imaam al-Albaani رحمه الله has commented on this book.

In each era Allaah سبحانه و تعالى sends scholars who renew the Deen, especially after much time when the people have deviated. In the area of Sham, Syria, Egypt and India the majority of the people were depending on the books of the madhab to which they belonged. They had no knowledge of the sciences of hadith etc., nor the ability to verify narrations, such that they sometimes even acted on fabricated ahadeeth just because they were found in their madhab. Imaam al-Albaani رحمه الله came and checked these narrations from what Allaah سبحانه و تعالى had given him from the knowledge and science of ahadeeth. The people of hadeeth used to complete the reading of books striving for the blessings – sometimes reading the whole of Sahih Bukharee in a few hours and then being given ijaaza. Imaam al-Albaani رحمه الله left much work to benefit the Ummah, based upon a sound Aqeedah, especially in the area of Hadeeth. It is upon the student of knowledge to study this book to benefit himself and others by it.

Also, Shaykh Ali Hassan al-Halabi took good care of this book with the comments by Shaykh al-Albaani رحمه الله. We know Shaykh Ali Hassan al-Halabi as being kind to his Shaykh al-Albaani رحمه الله – one of the main scholars of Islaam. The book’s importance is also shown by its being explained by one of the main scholars of the Deen – Siddīq Hassan Khan رحمه الله who is from India. At that time India was also suffering from deviations in the following of the Deen.

Brief biography of Siddīq Hassan Khan

As for Shaykh Siddīq Hassan Khan رحمه الله he explained the book Ad-Durarul Mudiyyah in his book ar-Rawdatun Nadiyyah.

His name is Siddīq bin Hasan bin ‘Ali al-Husaynee al-Qannoojee al-Bukharee. His kunya is Abu Tayyib. His lineage goes back to Hussayn ibn Fatima bint Muhammad صلى الله عليه و سلم. His noble family is from the tribes of the Arabs and they migrated towards Bukharaa and then proceeded towards India, where they settled in a place called Qannooj hence his name al-Qannoojee. He was from a well-known family with knowledge, and beauty in their bodies as well as their Aqeedah.

Although he was a Salafi scholar his grandfather was a Raafidee who used to consider some of the sahaabah to be disbelievers and he was against the fact that Abu Bakr and ‘Umar رضى الله عنهما were worthy of Khilafaah. The father of Siddīq Hassan Khan was a Salafi by Allaah سبحانه و تعالى granting him success. He studied under Salafi scholars and changed his way of thinking, even though his father was a Raafidee. This is the importance of ensuring that your children learn from teachers whose Aqeedah is pure, even if they are being taught in English.

Some of his teachers were Shaykh Muhammad Noor and he went to Dilhee and learnt from Shaykh Abdul Azeez. He also learnt from ad-Dahlawee. When the banner of jihad was raised when India fought against the British, he participated along with Sai’d Ahmad and Sai’d Ismaeel. His father was a man of righteousness and he refused to take from the great amount of wealth that his Rafidee father left him.

Shaykh Siddīq Hassan Khan was born in a place called Baas Barailee, about 122 miles to the North of Dilhee. This is where his maternal grandfather used to live. He was born on 19, Jumada al-Uula, 1248H. After that his mother brought him to Qannooj where his father was. At age 6 his father died and he became an orphan. When the children of the scholars are orphaned Allaah سبحانه و تعالى gives them a lot of strength and they are able to achieve much. His mother looked after him after the death of his father.

At an early age he began to learn Arabic. His father left him a large library. When the cleaners were cleaning the library and a book fell he would go and take it up and browse through it and read it and understand what he could, even though he was quite young. He started studying from the scholars of al-Qannooj and after that he moved on to try and acquire knowledge from more scholars. This great imaam learnt from many scholars. He started by studying the Hanafi fiqh, then the Ashariyyah aqeedah then Allaah سبحانه و تعالى guided him to learn from the Salafi scholars the aqeedah as-salafiyyah e.g. the al-Qaadi Husayn Ibn Muhsin al-Ansaari al-Yamaani and Mu’ammar ibn Fadl-lillaah a muhaddith and his imaam Khairuddeen Allalusi and others. He benefited from them greatly, and he was upon salafiyyah as they were.

After studying with these shuyuuk he had to leave the area because of the problems occurring in his country. He migrated to the Kingdom of Bhopal. There were scholars there and he found a job. He was then promoted and because of his noble character and knowledge the Director of the area asked the Shaykh to marry his daughter – Zakiyyah. He had two children with her – Noor al Hassan and Sai’d al Hassan.

He then made Hajj in 1285H and then passed by Hudaydah in Yemen and there he stayed some days and asked for the books of Imaam ash-Shawkaani the likes of Nayl al-Awtaar, Fath al-Qadeer and others and he wrote a copy of those books for himself by hand. When he returned to his people he compiled the books and began to teach the people and was promoted to the Minister responsible for affairs of Education. He found this a blessing from Allaah and an important duty to teach the aqeedah of Ahlus Sunnah wal Jamaa’ah.

When the queen of that area died she was succeeded by her daughter. As problems heightened in the country the new queen needed someone to help her govern the country and could not find anyone more suitable than Siddīq Hassan Khan. She went to him personally and asked him to marry her, and thus he became the Amīr of that area, due to his marriage to the queen. This gave him a greater opportunity to spread the Da’wah. His life was long as is his biography. He used his position as Amīr to spread the Da’wah – many books were published and printed and schools were opened to teach the Sunnah and Hadith. In a brief time this area in India became an example to follow in establishing the Aqeedah as-Salafiyyah of Ahlus Sunnah wal Jamaa’ah.

His da’wah included the writing of many books dedicated to guiding and rectifying the people. By the blessing and virtue of Allaah سبحانه و تعالى many ‘Ulamaa came to that area as he was very kind and had a lot of wealth that he used to spread the Da’wah. During that time he published Fath al-Baari the explanation of Sahih al-Bukharee, and sent it to many places of the world including Algeria and Morocco, where it was distributed free of charge to the people. He authored many books, amongst them: ad-Deenul Khaalis, Fathul Allaam – the explanation of Bulooghil Maraam and many more.[4] He is from the People of Knowledge who set a good example to be followed in seeking, learning and spreading the knowledge.

Summary and Advice of the Shaykh

We need to learn from their examples. In times of hardship, be sincere to Allaah سبحانه و تعالى and He would provide for you and take care of you and will open many doors to you that you have no knowledge of. Imaam ash-Shawkaani رحمه الله passed through very difficult times, and Siddīq Hassan Khan رحمه الله had enemies at the beginning of his Da’wah and he also went through many difficulties. Later on he was the envy of many scholars as he was the Queen’s husband. However, they were both patient and sincere to Allaah سبحانه و تعالى and now they are mentioned in many gatherings where the people ask Allaah’s Mercy upon them. We ask Allaah سبحانه و تعالى to shower his Mercy upon all the scholars and to cause us to follow their footsteps and to die upon the guidance of what the Prophet صلى الله عليه و سلم and his companions were upon

Questions & Answers

1. Question: I heard that Imaam Badiudeen ar-Rashidee as-Sindi was one of your teachers, is that correct?
Answer: The Shaykh حفظه ألله said: Yes, when he was preparing the degree before the PhD. in Makkah (his BSc.), he used to have classes at the Haram and they used to spend long hours with him, sometimes at night, sometimes at day, and would benefit greatly from him. The Shaykh has a good sense of humour, and he used to be humorous with them and help them find narrations, sources of material, and guide them to using certain books whilst doing their studies. Shaykh Wasiullaah al-Abbas حفظه ألله was very proud to be in his classes although at those times he was only in some of his classes as he was busy preparing his Bachelor’s thesis which prevented him from sitting with the Imaam constantly. In reality they benefited greatly from the Imaam رحمه ألله.

2. Question: Is there any from the A’immah who compiled books of Fiqh closer to the Sunnah, e.g. Imaam Ahmad رحمه الله.
Answer: Imaam Maalik رحمه الله compiled his book al-Muwatta and he based it on the Qur’aan and the Sunnah of the Messenger صلى الله عليه و سلم and it was closer to the Sunnah because of that which he put in it based on aspects of Qur’aan and Sunnah. Likewise after him, Imaam ash-Shafiee رحمه الله who has many books one being al-Umm – a book of hadith in 4 huge volumes in which he mentions the Fiqh according to the Qur’aan and the Sunnah. As for Imaam Abu Hanifah رحمه الله we don’t know that he actually compiled a book by himself, rather much of his words were compiled by his students of knowledge. As for Imaam Ahmad رحمه الله he has compiled his book al-Musnad and in hadeeth – al-Illal bi Ma’rifatil Rijaal and others. Many people including his son Salih transmitted his statements and the answers to his questions in many books. In reality his statements were transmitted in many books by the people of knowledge.

As for the statement that the madhab of Imaam Ahmad رحمه الله is the closest to the Sunnah, there is no doubt to this as his companions and those who used to study with him were eager to study and preserve the Sunnah. There were schools at that time to take care of and teach the Sunnah, more than anywhere else. Even in Saudi Arabia, may Allaah preserve it – Aameen, it is said that the people follow the Hanbali madhab of Imaam Ahmad رحمه الله rather, they are Salafiyoon - they follow the texts. The follow the madhab of Imaam Ahmad رحمه الله because it is based on the Qur’aan and the Sunnah, rather they are Salafiyoon and follow the daleel.

3. Question: A sister has attributed to Da’watus Salafiyyah that which is absolutely incorrect and it is free from Da’watus Salafiyyah like the wolf was free form the blood of Yusuf عليه السلام but the question is being presented to the Shaykh hoping that she would be guided to the correct path and it will be of benefit to the listeners. She says: “Da’watus Salafiyyah has destroyed our lives and I would like to address the Salafi ‘Ulamaa that my daughter has left our home without my permission because she claims that she has become Salafi and I refuse to marry her to the man who claims Salafiyyah. That man was married with children and he had lied to me about himself and had contact with my daughter without my knowledge. He has (words unclear) and our family has been shamed and I feel that the Salafi Da’wah is the reason and it has destroyed our lives. So, can my daughter marry without my permission and do all these things?”
Answer: The Shaykh حفظه ألله responded by saying: First of all, the Da’wah as-Salafiyyah, wherever it may be – in any place and any time, it is a call to the Book of Allaah سبحانه و تعالى and the Sunnah of the Prophet صلى الله عليه و سلم. If a person calls himself Salafi but he acts individually in contradiction to what the Da’wah teaches then this is a person in actuality is not a Salafi, and that which he does should not be ascribed to true Salafiyyah. Nor should a person be ascribed to Islaam from the wickedness that the person acts upon. In reality the Da’watus Salafiyyah calls to true Islaam that existed in the time of the Prophet صلى الله عليه و سلم. In involves all issues –marriage, eating, drinking, sleeping and especially in issues of Aqeedah. The Salafis that hold on firmly to the Book of Allaah سبحانه و تعالى and the Sunnah of the Prophet صلى الله عليه و سلم you will find that they are distinguished from the other people. Some of the Muslims have beliefs based on shirk and disbelief, some call upon graves, some think that the Prophet صلى الله عليه و سلم has some attributes of divinity and the like of this. Rather, the Salafiyoon follow the way of the Messenger صلى الله عليه و سلم – this needs to be understood by everyone.

As for the statement in the question that the mother says that “Salafiyyah came and destroyed their life” – this happens when a man or woman claims to be upon Salafiyyah but they are not acting upon what the Prophet صلى الله عليه و سلم was upon, so they cause a lot of harm, and those who have no knowledge of Salafiyyah they ascribe that type of action to the Salafis and they say that Salafiyyah is a bad thing. The Shaykh said “No” and gave an example where some of the people fall into zinaa (adultery, fornication), do wicked things or commit an act of terrorism – do we then say that Islaam is a religion of terrorism? Of course not, rather the people have to be judged upon the wicked actions that they do and what they say. Allaah سبحانه و تعالى said in Surah Qaaf:
مَا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ
{Not a word does he (or she) utter but there is a watcher by him ready (to record it).} [Qaaf 50:18]

So as for this girl marrying without the permission of her family, then frankly, if the aqeedah of her parents are based on disbelief and shirk then they are not her wali and it is upon someone else from Ahlus Sunnah to be her wali. If her parents are Muslims even though they have some differences then this is a mistake on her part. Rather, she has to ask them their permission and it is not upon them to prevent her from marrying this Salafi man. Nor is it befitting for them to marry her to someone who is wicked or to a Christian or the likes of this, this is not permissible for them to do. But, if the woman wants to marry someone who is a faasiq, wicked and not righteous in his belief, then it is upon her family to prevent her from doing that. However, since she wants to marry a man upon the Da’wah of the Prophet صلى الله عليه و سلم then they cannot prevent her from that.

4. Question: Is there a time limit for separation between husband and wife? If so, and the reason is due to immigration laws of the country and the husband is not able to come, can a certain amount of time separation void the marriage or be a reason to get khul’ah? Also, if the wife feels that this person is not good for her or her choice was bad – is this a good enough reason to get a khul’ah? In summary what are the conditions to get a khul’ah.
Answer: The Shaykh حفظه ألله said after praising Allah سبحانه و تعالى that the woman whose husband is away from her and spends on her from his own money she has the right to ask him to fulfil her sexual desires from halaal means with him. He should not leave her hanging and rather help her to stay chaste. He needs to have intercourse with her to help her achieve her sexual desires. However, if the woman chooses to be patient whilst her husband is away even though she does not know when he will return then that is her choice. But, if it is any harm for her then she should be patient 4 months and 10 days as this is the ‘iddah prescribed by Allaah سبحانه و تعالى for a woman whose husband has died. After that period, if she is still alone and being harmed by the situation, then she should ask her husband to divorce her. If he divorces her, then that’s one thing, if he refuses then it is permissible for her to ask for khul’ah. If he granted the khul’ah then it should be written and there should be witnesses and after the ‘iddah is over she may marry another man if she wishes.

The khul’ah is when a man does what he’s supposed to but the woman does not want to remain with him, so she makes a complaint to the judge and after the judge investigates he would ask the husband to divorce her as in this case he is the one who is doing harm to the wife. If however the man was around and fulfilling his obligations but the woman was the one who wanted to leave because she disliked his looks or skin colour or the likes of this then it is permissible for her to ask for khul’ah but she must return her dowry to him.

5. Question: O honourable Shaykh, we heard that you are in contact with the Ahlul Hadeeth organization in England and those that are in charge, and that you visited them last year. So what do you say about the one who says that Ahlul Hadeeth in Britain is not from Ahlus Sunnah, nor is it established upon the Sunnah, rather it is said that for the past 30 years it has done nothing in the way of Da’wah or spreading the Sunnah? This is all based on errors that some who work in the organization have fallen into, so do you advise the youth to cooperate with this organization and to continue advising it or to abandon it and warn against it?
Answer: The organization of Ahlul Hadeeth in Birmingham or London or America or the like of this - the foundation is that they are upon the manhaj of Ahlus Sunnah. As for what you say about their action and their not doing anything for the Sunnah, then ask them to do more for the Sunnah. The questioner is asking because he loves the Sunnah and he loves to see the Deen spreading, so go to them and ask them to do more actions and to work for the Sunnah. As for just having one or two classes in the masjid and one or two lectures in a year this is not enough.

For the Da’wah to spread, and to serve the Sunnah in these lands you need to do more. I would advise them to have a radio program or in the media to teach the people the Da’wah, to organize classes, a University, many schools upon the Sunnah as the children in the public system need to learn correct Islaam so these things need to be put in place.

As for what they do, you should not say that they are not upon the Sunnah and that they are not Salafiyoon just because they do not do much. This is not correct. Even Ayesha رضى الله عنها she was innocent from the evil that they ascribed to her but she still suffered a great deal, she almost died. Similarly you will hear a lot of people say that such and such is not upon the Sunnah and they are not Salafi etc., when in reality they are good people and have righteousness.

And as for those who say that the brothers at the Ahlul Hadeeth organization are not Salafi this is a lie, some of the brothers are know to us (name unclear). Of course some of the mistakes may come from them – things that they should not say or do. But, sometimes, the people upon Salafiyyah living in countries not upon Islaam they have to go to other people to get the Da’wah to them – this does not mean that they are Hizbee. We all know the brothers Abdul Haadi and Shuaib and another brother. They are on the correct path alhamdulillaah. Do not expose your brothers. Talk to them and they would explain why they were found in those places. It is not right to say to others that they should boycott them - this is not right. They are your brothers in Islaam, talk to them and you may find an answer to what they are doing. My advice to you is to work together upon the haqq. If something happens then check it out, the advice should come first before you expose your brothers.

6. Question: Is there any problem making Hajj if you owe someone money and they agree to accept repayment after you return, so what is the best thing to do, pay the debt or make the Hajj?
Answer: The Shaykh حفظه ألله said that debt is very, very important. For example if someone died and he had unpaid debts the Prophet صلى الله عليه و سلم used to ask the companions if the person had any debts that were unpaid. If they said “yes” then he صلى الله عليه و سلم would say to them to pray on him as he would not pray on someone who was in debt.

In the case where the lender wanted the money then the debt should be repaid. In this case however, since the person said that it is okay to go ahead and make Hajj and then repay the debt this is okay but with a condition. The condition is that the person going to Hajj should have something equivalent in value as a guarantee, like property or the like. This is in the event that the debtor dies whilst on Hajj, in this case the lender would have the guarantee as repayment of the debt. If there is no guarantee then he should not make the Hajj and should pay the debt. If the debtor has property or an apartment additional to what his family lives in then this could be used as the guarantee. This is the opinion that he recommends.

Closing Remarks

The Shaykh حفظه ألله said after thanking Allaah سبحانه و تعالى, that they thank the organizers greatly for seeking to connect the students with the people of knowledge. He said that in reality they are just students of knowledge, seeking knowledge just as we are seeking knowledge and if they say something correct then Alhamdulillaah and if they say something that has an error then it is upon us to follow the truth. Alhamdulillaah, and may Allaah سبحانه و تعالى grant us knowledge that is beneficial and keep us upon the Sunnah of the Prophet صلى الله عليه و سلم and don’t pay any heed to those who seek to discourage you with their own opinions, as long as you are connected to the People of Knowledge and upon the Sunnah of the Prophet صلى الله عليه و سلم and seeking the truth which is waajib. We are not trying to fight against certain people or make enemies with them, but when the truth has to be made clear, it has to be made clear because this is our manhaj, and the manhaj of what the Salaf were upon. He asked that we give his salaam to the brothers and sisters.

References and Notes

[1] Reported in Saheeh al-Bukhaari Vol. 3Kitaab al-Maghaazi (#4127,4129) as part of a longer hadith from Abu Hurayrah.
الإيمان يمان والحكمة يمانية

[2] Amongst them the Shaykhحفظه الله mentioned: Irshaadul Fuhuul ilaa Tahqeeqil haqq min ‘ilmil Usuul

[3] The Shaykhحفظه الله mentioned the book: Qatrul Waliyyi ‘alaa Hadeethil Waliyyi

[4] The Shaykhحفظه الله also mentioned the books: Fathul Bayaan fee Maqaasidil Qur’aan and Naylul Maraam minTafseeri Ayaatil Ahkaam