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Refutation of Jamal Deen
Zarabozo?s Methodology
Compiled and Translated by Abdulilah Lahmami
This refutation is a reply to Jamal Deen Zarabozo?s statements against the scholars of Ahlu Sunnah wa Jamaa?ah and his attack on the methodology of the pious predecessors. He has become bold enough to refute one of the scholars of Ahlu Sunnah wa Jama?aah, al Muhadith al ?Allaamah Abu Abdulrahman Muhammad Nasr Deen al Albaani using his own opinions. Zarabozo?s statements and comments are taken from his lectures, books and parts of lectures from the internet that have been transcribed. I thank Abu Ishaaq Mohammad ibn Nadeem Ahsan-Shah for his help in translating some of the scholar?s sayings and his editing of this refutation. I would also like to thank those brothers and sisters who helped me in the compilation of this work.
We seek refuge from people who do not have respect for the scholars of Ahlu Hadeeth, the Scholars of Ahlu Sunnah wal Jamaa?ah. We seek refuge from people who return to their own opinions when they refute the elder scholars of this age.
Narrated Khateeb al Baghdaadi in ?Sharaf Ashaab al Hadeeth? [no.153] from a trustworthy Imam Qutayba ibn Sa?eed:
?If you see a man loving Ahlul-Hadeeth like Yahya ibn Sa?eed al Qattan and Abdulrahman ibn Mahdee, and Ahmed ibn Hanbal, and Ishaaq ibn Rahawiyyah ? (and he mentioned other people) ? then know that he is upon the Sunnah, and whoever differs from this then know that he is an innovator.?
Alhamdo lillaah Sheikh Nasr Deen al Albaani rahimahullaah has defended himself during his lifetime, and his books, tapes and students continue to defend him even after he has passed away. Allaah has placed him in high esteem while his enemies have died and are hardly remembered.
Scholars and the knowledge they carry
Þõáú åóÜóÐöåö ÓóÈöíáöíó ÃóÏúÚõæ Åöáóìó Çááøåö Úóáóìó ÈóÕöíÑóÉò ÃóäóÇú æóãóäö ÇÊøÈóÚóäöí æóÓõÈúÍóÇäó Çááøåö æóãó ÃóäóÇú ãöäó ÇáúãõÔúÑößöíäó
"This is my way, I call to it to Allah, upon knowledge, me and whomsoever follows me. May Allaah be glorifed and I am not of the Polytheists (mushrikeen)."
Sheikh Saleem al Hilaalee said:
?Allaah shows that the followers of the Messenger Õáì Çááå Úáíå æÓáã are the people of understanding and knowledge (baseerah). The callers to the methodology of the Messenger are the people of Baseerah. Baseerah is the understanding of the knowledge and the understanding of the Religion. These are the scholars.
Allaah the Exalted:
íóÑúÝóÚö Çááøåõ ÇáøÐöíäó ÂãóäõæÇú ãöäßõãú æóÇáøÐöíäó ÃõæÊõæÇú ÇáúÚöáúãó ÏóÑóÌóÇÊò æóÇááøåõ ÈöãóÇ ÊóÚúãóáõæäó ÎóÈöíÑñ
"Allaah will raise amongst those who believe, and those who have been given knowledge, many levels. Allaah has knowledge with whatever you do."
This means that Allaah will raise up the people of eeman and the people of knowledge. There is no faith (eemaan) except with knowledge and no knowledge except with eemaan. It is because the benefit of knowledge is that you believe in Allaah and faith without knowledge in Allaah and His Messenger is unacceptable.
Allaah, the Exalted, has made the scholars witnesses upon His creation:
ÔóåöÏó Çááøåõ Ãóäøåõ áÇó ÅöáóÜóåó ÅöáÇø åõæó æóÇáúãóáÇóÆößóÉõ æóÃõæúáõæÇú ÇáúÚöáúãö
"Allaah has witnessed that there is none to be worshipped except Him, and the angels and the possessors of knowledge."
If they are witnesses to Allaah?s oneness, then they are witnesses to Allaah?s creation. So Allaah will accept their witness since they speak with truth and they know.?
Allaah said:
Þõáú åóáú íóÓúÊóæöí ÇáøÐöíäó íóÚúáóãõæäó æóÇáøÐöíäó áÇó íóÚúáóãõæä
?Say: Are they equal, those who know and those that do not know.?
Allaah said:
áÇó íóÓúÊóæöíó ÃóÕúÍóÇÈõ ÇáäøÇÑö æóÃóÕúÍóÇÈõ ÇáúÌóäøÉö
?They are not equal: the people of hellfire and the people of heaven.?
ÅöäøãóÇ íóÎúÔóì Çááøåó ãöäú ÚöÈóÇÏöåö ÇáúÚõáóãóÇÁõ
?The scholars amongst Allaah's servants are those who fear Allaah.?
íóÇ ÃóíøåóÇ ÇáøÐöíäó ÂãóäõæÇú ÃóØöíÚõæÇú Çááøåó æóÃóØöíÚõæÇú ÇáÑøÓõæáó æóÃõæúáöí ÇáÃãúÑö ãöäúßõã
?Obey Allaah and His Messenger and those in authority over you.?
?Those in authority over you? are the leaders and scholars. Ibn Katheer said in his Tafseer ' They are the leaders and scholars.?
There is a narration from Bukhaaree that the Prophet r said ?Whomsoever Allaah wishes to show goodness to He gives him the understanding of the deen.?
On the authority of Abu Darda that the Messenger r said:
?The superiority of the scholar over the worshipper is like the superiority of the moon over the stars on the night of Badr. The scholars are the inheritors of the Anbiyaa (Prophets). The prophets do not leave behind Dinars nor Dirhams, They leave behind knowledge, Whoever acquires it, then he has acquired great benefit '
The Messenger of Allaah r said:
"The scholars are the inheritors of the Prophets. Indeed the Prophets do not leave behind denars nor dirhams, but they leave behind knowledge so whoever attains it has attained a great treasure."
From these blessed sayings of the pious predecessors we can see the status in which Allaah has raised the scholars so we must give them their rights.
Abu Hurayra reported that the Messenger of Allaah r said ?Allaah said: Whoever injures a friend of mine then I am at war with him.?
My dear brothers and sisters we all know that he who takes Riba (a form of usury) is at war with Allaah and his Messenger r if he does not stop and repent upon this calamity. Are we aware that whoever harms the awliyaa (friends) of Allaah then he has become at war with Allaah as stated in the preceding hadeeth. Can we meet this punishment when we continue to speak ill of the scholars.
Regarding the superiority of knowledge Sheikh al Islam ibn Qaiyom al Jawzee brings a chapter heading ?A smart dog is better than an ignorant person.? He says:
?Allaah has made it lawful for a smart dog to hunt for you , this is from the honour of knowledge for it is not allowed to eat except if hunted by a smart dog. As for the dumb dog then it is forbidden for you to eat what is hunted by them.?
When the scholars die who will replace them?
?Abdullaah ibn ?amr ibnul-?aas said that the Prophet r said:
"Allaah does not snatch away the knowledge from the servants but he takes it by taking away the scholars. until there is no scholar left and the people take the ignorant ones as their leaders and they are asked and they give fataawa (islaamic verdicts) without knowledge so they go astray and they lead others astray."
Ibn Mas?ud said, ?No generation comes except that is worse than the former one. I do not mean a leader better than another leader, nor a year better than another year but your scholars and people of understanding will go and you will not find others to replace them. And a people will come and they will give rulings according to their own opinions.?
The youngsters who speak without knowledge
Aboo umayyah al-jumahee said that the Messenger of Allaah r said:
"From the sign of the hour is that people will seek knowledge from the youngsters."
Ibnul-Mubaarak ÑÍãå Çááå said:
"They are the people of desires (ahwaa) and innovation."
Sheikh Saleem al Hilaalee said:
?It has passed by these poor souls that the scholars flesh is poison and that Allaah?s sunnah is well known. Whoever dishonours them with bad words then Allaah makes that person?s heart die with a hard heart as Ibn Asakir mentioned in his amazing book ?Tabeen Katdib al-Muftaree.? So this is the way of Allaah, He will give these people a horrible death and make their hearts hardened for they have separated from the people of knowledge, those who are the witnesses to the oneness of Allaah. So be warned my brothers in faith.?
Ma?mar ibn Rushed said: I said to Hammad ibn Abi sulayman, ?You were a Head, and an Imam for your companions then you opposed them and became a follower?!? He said, ?That I be a follower in truth is dearer to me that I be a Head in baatil (futility - falsehood).?
The elder scholars or the young speakers
Allaah the Exalted says:
æóÇáÓøÇÈöÞõæäó ÇáÃæøáõæäó ãöäó ÇáúãõåóÇÌöÑöíäó æóÇáÃäúÕóÇÑö æóÇáøÐöíäó ÇÊøÈóÚõæåõã ÈöÅöÍúÓóÇäò
ÑøÖöíó Çááøåõ Úóäúåõãú æóÑóÖõæÇú Úóäúåõ
"The first to embrace Islam from the Emigrants (Muhaajiroon) and the Helpers (Ansaar) and those that follow them upon righteousness, Allaah is pleased with them and they are pleased with Him."
Sheikh Saleem al Hilaalee said:
?This verse shows that the Salaf are the Companions of the Messenger r. The first to embrace Islaam (Saabiqoon) does not refer to a group amongst the companions. It refers to all of them. So the Salaf are the companions and those that followed them upon righteousness as the verse mentions.?
Abee Sa?eed al-Khudree (radiyallaahu ?anhu) said:
"The Prophet r said ?Do not revile my Companions, for I swear by the one who holds my soul that if you were to give charity as much as mount ?Uhud in gold, you would not attain even a mudd (handful of a man) of one of them or even half of it.?"
Sheikh Saleem al Hilaalee said:
?The background to this hadeeth shows the reason behind it. The Prophe r said it regarding a disagreement between Khaalid Ibn ul-Waleed and ?Abdur-Rahmaan Ibn ?Awf. Khaalid Ibn ul-Waleed who came into Islaam later, a short time after the Conquest of Makkah, said to ?Abdulrahman Ibn ?Awf: ? It is not but a few days that you have proceeded us by!?
He made similarities between himself and ?Abdur-Rahmaan Ibn ?Awf. So Abdur-Rahmaan Ibn ?Awf brought this news to the Messenger r so he said this hadeeth. Look at the understanding of the companions and the understanding of the Messenger of Allaah r. What did Khaalid ibnul-Waleed do? He made himself similar to ?Abdur-Rahmaan Ibn ?Awf. So the Prophet r considered it reviling an elder companion yet they are both companions.
So, if later Companions were not allowed to put themselves in front of the earliest amongst themselves then no doubt the later generations should obviously not put themselves in front of them.?
Yahya ibn Ya?mar al Basaree and Humaid ibn Abdulrahman al Humeiri al Basaree went to the scholar of their time Abdullah ibn Umar radhiallaahu ?anhuma when the Qadariyyah appeared. The Qadariyyah opposed the fundamental belief and denied that Allaah knows what is going to happen before it happens. This narration is the first hadeeth in Saheeh Muslim. Yahya ibn Ma?mar said, ?The first to speak about the Qadr in Basra Ma?bad al Juhanee, so I went with Humaid ibn Abdulrahman al Humeiri either to do Hajj or Umrah and we said ?if we meet anyone from the companions of the messenger sallallaahu ?alaihi wa sallam then we will ask them??
Also Abu Ishaaq al Farazee, a scholar of hadeeth, at the time of Harun Rashid used to banish the innovators as they entered upon their land. Until a Qadari came and said to Harun Rashid, ?What will you do with all the lies that I have spread in narrating?? and Harun Rashid replied, ?All praise is to to Allaah that Allaah has placed Abu Ishaaq al Farazee to find every single letter that has been added/removed.? See ?Seer ?Alam Nubalaa? of Dhahabee last narrator in volume 8.
Sheikh Abul Hasan al Ma?rabee said:
?So I say, dear brothers, may Allaah bless you all, take special care to remain close to the people of knowledge. For taking matters to the people of knowledge surely keeps one away from fitnah. It secures one from going astray and protects one from falling into error. No people ever went astray while continually consulting the people of knowledge. How could they go astray obeying Allaah's Order and His Guidance:
?So ask the people of knowledge when you do not know?
The one who returns to the people of knowledge, going to them in all affairs, in both the apparent and the confusing issues, is granted success, in shaa' Allaah. So from this important advice of returning to the people of knowledge is that taking knowledge is done by way of the akaabir (senior scholars), and knowledge is not taken from the asaaghir (young ones).
The asaaghir, as some scholars have explained, are the people of innovation, even if their reputation has been magnified to some people. The people of innovation are lowly and wicked, even if they possess some prestige with some of the people, those who do not even know the straight path.
Other scholars explained the asaaghir to be those new to seeking knowledge, those who started seeking knowledge but never became strong in the affair and never attained the proper fundamentals. Knowledge is not taken from these kinds of people, since they themselves were not able to master the affair they began. So how can they help others become to master it?!
In every situation, returning to the people of knowledge, and taking from them, protects one from fitnah. So be warned about the wicked asaaghir, the people of desires and straying, the people who make statements that contradict Ahlus-Sunnah wal-Jamaa'ah! (Be warned about) the people who try to divide and split the ranks of those who follow the truth!
All of this is closely related to my advice about sticking closely to the people of knowledge, since remaining close to them prevents one from falling into these kinds of errors. For keeping distant from the people of knowledge leads one to fall into these affairs, and with Allaah is the refuge.?
Refuting the innovators and the errors of authors is not backbiting rather is a form of jihaad in defending the religion from falsehood.
There are six occasions where the scholars have reminded us about. Other than these occasions then it is forbidden. These six exception are taken from Imam Nawawi in his explanation of Saheeh Muslim :
1 Oppression
2 Help in changing the evil and bring the sinner to the right path
3 Seeking a fatwa or religious ruling
This is allowed due to the hadeeth of Hind and her saying, ?Abu Sufyaan is a miserly(stingy) man and he doesn?t give me what is sufficient for me and my son except if I take it from him without him knowing.? The Prophet said to her ?Take what will be sufficient for you and your son with righteousness,?
4 Warning the Muslims from evil
There are different types of warnings. From it is to criticise the one who is deserving of that such as mentioning the faults of narrators, witnesses and authors. This is allowed by the consensus of Muslims, rather it is obligatory to preserve the religion. It also includes describing faults (about a person, for a serious reason such as business, marriage, etc.), From it is to speak up if you see someone buying faulty goods or a person that is stealing or smoking/drinking or committing fornication, or similar to that then you mention about them. This is by way of sincere advice not with the intention of harming or to bring about corruption.
Also if you see a man going to a sinner or Innovator taking knowledge from him and you fear that he will be harmed then you must advise him explaining the situation to him seeking only sincere advice?
5 Those who are open with their sins and Innovations
6 Description
end of Imam Nawawi?s six points.
I pray that this is a sincere effort to clarify the truth and defend the honour of Sheikh Muhammad Nasr Deen al Albaani rahimahullaah from the lies and falsehood of the speakers who speak without knowledge.
Aboo Darda radhiallaahu 'anhu said the Prophet r said,?Whoever protects the honour of his brother then Allaah will protect his face from the fire on the day of judgement.?
1. Zarabozo claiming that Sheikh al Albaani has misquoted from the rules of Tafseer and the concept of reviving the strength of the Ummah
Zarabozo says that Sheikh Al Albaani rahimahullaah has used the following verse for the opposite meaning for which it was sent down so therefore he has gone against the rules of Tafseer (explanation of the Quran)!!!
When Sheikh al Albaani spoke about the Ummah and its state, he used the verse in Soorah Ra?d:11 to refer to a people who will be given victory from Allaah if they change what is within themselves:
Åöäø Çááøåó áÇó íõÛóíøÑõ ãóÇ ÈöÞóæúãò ÍóÊøìó íõÛóíøÑõæÇú ãóÇ ÈöÃóäúÝõÓöåöãú ò
?Verily never Will Allaah change the condition of a people until they change what is within themselves.?
However Zarabozo says:
?Unfortunately, he quotes an ayaah from Qur'aan which I believe - from the rules of tafseer - that he is misquoting, in which Allaah (Ta'aala) says that He won't change the condition of the people until they change what is in themselves...The early mufassireen such as Ibn Abbas (radiallaahu 'anhu) and others say that what Allaah is talking [about] here - as He (Ta'aala) says in another verse - is that Allaah will not take away the blessing from the people, unless they change what is in themselves (i.e. When the people's hearts become evil, Allaah (Ta'aala) will change their situation from one of goodness, to one that is more appropriate).?
Zarabozo uses the statement of Ibn Abbas that refers to another verse in Soorah Al Anfaal:53 that specifically mentions that the people already given goodness and if they change what is within themselves, then this would be taken away.
Ðóáößó ÈöÃóäø Çááøåó áóãú íóßõ ãõÛóíøÑÇð äøÚúãóÉð ÃóäúÚóãóåóÇ Úóáóìó Þóæúãò ÍóÊøìó íõÛóíøÑõæÇú ãóÇ ÈöÃóäúÝõÓöåöãú æóÃóäø Çááøåó ÓóãöíÚñ Úóáöíãñ
?That is so because Allaah will never change a grace which he has bestowed on a people until they change what is in their ownselves. And verily Allaah is All-Hearer, All-Knower.?
As can be seen, the verse above in Soorah al Anfaal: 53 is more specific than the general verse Sheikh al Albaani used in Soorah Ra?d:11. So for Zarabozo to make out that Sheikh al Albaani has gone against the tafseer of Ibn Abbas is not just.
Sheikh al Albaani rahimahullaah explained the verse more than 22 years ago
As a point of benefit, Sheikh Nasr Deen al Albaani rahimahullaah has checked the ahadeeth in Riyadh Saliheen by Imam Nawawi. On page 238, Nawawi brings the same verse in Soorah Ra?d: 11 and Sheikh al Albaani commented on the first part of the verse by saying:
Åöäø Çááøåó áÇó íõÛóíøÑõ ãóÇ ÈöÞóæúã
?Verily never Will Allaah change the condition of a people...?
?Meaning: from a blessing or from being discontented,
ò ÍóÊøìó íõÛóíøÑõæÇú ãóÇ ÈöÃóäúÝõÓöåöãú ò
??Until they change what is within themselves.?
?Meaning to a state of happiness or to a bad state.?
Here Sheikh al Albaani clearly quotes both meanings that are possible for this general verse. What has Zarabozo got to say now? And the first print of his authentication of Riyadh Saliheen came out in 1979 more than 22 years ago?Where was the likes of Zarabozo then?
The verse in Soorah Ra?d:11 can hold both meanings since it is general. It can also be used for a people to return to their deen and in consequence, Allaah will change their state to being good as Sheikh Nasr Deen al Albaani mentions. Zarabozo should have researched from the scholars before jumping into this accusation. To be just, we will see what some of the earlier scholars say regarding this.
2. Imam Ibn Al-Qayyim refutes the misinterpretation of the verse that Zarabozo uses to speak against Sheikh al Albaani
Imam Ibn Al-Qayyim says in his book ?ad-Daa Wa Dawaa? which means ?The Disease and the Cure,? on page 118/119:
?And from the punishment of sins: that it removes blessings and brings about punishment. No blessing leaves a servant of Allaah except due to sins. And no punishment befalls him except due to sins. And no calamity is removed except with repentance. As Ali ibn Abi Talib said ? No calamity befalls (someone) except due to sins and no calamity is removed except through repentance.? Allaah says:
Åöäø Çááøåó áÇó íõÛóíøÑõ ãóÇ ÈöÞóæúãò ÍóÊøìó íõÛóíøÑõæÇú ãóÇ ÈöÃóäúÝõÓöåöãú ò
?Verily, Allaah will not change the condition of a people until they change what is within themselves.?
Allaah informed us that he does not change a blessing that He has bestowed upon anyone until that person (himself) changes what is within himself: exchanging obedience to Allaah with disobedience, and gratitude to him with ingratitude, and the causes that lead to Allaah?s pleasure with the causes that lead to Allaah?s anger. So if he changes, his situation will change as a just reward, and your Lord is never unjust to His servants.
Also, if he exchanges disobedience with obedience then Allaah will change his state of punishment with well being and exchange his humiliation with honour and strength.?
Ibn Al-Qayyim rahimahullaah gives the same meaning as Sheikh al Albaani rahimahullaah was accused of giving. Can Zarabozo claim here that Imam Ibn Al-Qayyim was misquoting from the rules of Tafseer??
3. The great scholar Sheikh Abdulrahman Ibn Nasr Sa?dee says in his Tafseer ?Tayseer al Kareem al Rahman Fee Tafseer Kallam al Mannan? regarding the same verse above:
Åöäø Çááøåó áÇó íõÛóíøÑõ ãóÇ ÈöÞóæúãò
?Verily never Will Allaah change the condition of a people...?
Sheikh Abdulrahman Sa?dee says, ? From a blessing, and well being and comfort?
??Until they change what is within themselves.?
ÍóÊøìó íõÛóíøÑõæÇú ãóÇ ÈöÃóäúÝõÓöåöãú ò
That they go from belief to disbelief and from obedience to disobedience or those who are thankful for the blessing of Allaah to disregarding it. Allaah will take it away from them. And also if the worshippers change what is within themselves in terms of sins and they change that to obedience to Allaah, then Allaah will change for them what they were upon in terms of discord to righteousness, happiness, satisfaction and mercy.?
Sheikh Abdulrahman Sa?dee mentions that this verse can also be used for the opposite meaning that was used by Sheikh al Albaani rahimahullaah. Can Zarabozo also say that Sheikh Sa?di was also misquoting from the rules of tafseer as well???
This should suffice those seeking the truth that Zarabozo is a man who is speaking above his level against a mountain of knowledge such as Sheikh al Albaani rahimahullaah. As the famous poem is said:
Oh one who head-butts the mountain in order to destroy it
Have mercy on your head not on the mountain!
4. Sheikh Ali Hasan?s refutation of Zarabozo?s ignorance of the rules of tafseer and his speaking ill of the scholars
Question: ?There is a man in America whose name is Jamal Deen Zarabozo who refutes Sheikh Nasr Deen al Albaani over the internet regarding the verse:
Åöäø Çááøåó áÇó íõÛóíøÑõ ãóÇ ÈöÞóæúãò ÍóÊøìó íõÛóíøÑõæÇú ãóÇ ÈöÃóäúÝõÓöåöãú ò
?Verily never Will Allaah change the condition of a people until they change what is within themselves.?
So he says that Sheikh Nasr Deen al Albaani has opposed the rules of tafseer in the explanation of this verse since the verse was sent down on a people who were upon goodness then they committed sins and in consequence Allaah took away from them this goodness, however Sheikh Nasr uses the verse for the opposite meaning, that the people are upon evil and then they returned to their religion and in consequence Allaah will give them this good??
Sheikh Ali Hasan AbdulHameed al Halabee replies: ?What is the difference? This is proof that there is no difference between those who are upon righteousness then they turned to evil and those that were upon evil then they turned to righteousness. Is not the following verse a proof (of this):
æóÚóÏó Çááøåõ ÇáøÐöíäó ÂãóäõæÇú ãöäúßõãú æóÚóãöáõæÇú ÇáÕøÇáöÍóÇÊö áóíóÓúÊóÎúáöÝóäøåõãú Ýöí ÇáÃÑúÖö
?Allaah has promised amongst those who believe and do good deeds, He will give them, of a surety, inheritance in the land.?
Is not this a proof that he (Zarabozo) requires which our Sheikh repeats? Therefore this man is a false claimant to knowledge and it has reached me that he has refuted our Sheikh in other areas regarding the prayer in a disgusting type of manner, and he is now refuting again. Why doesn?t he refute the people of innovation and desires and the partisan groups rather than (try) to refute a scholar from the elder scholars of Ahlu Sunnah Wa Jamaa?ah? This shows you what he has of evil.?
5. Sheikh Abdul Malik ar Ramadhanee replies to Zarabozo?s false claims:
In the rules of tafseer can a verse that is for a specific purpose be used for the opposite meaning for which it was revealed?
Shaykh Abdul Malik ar Ramadhanee said:
?This is proven in two ways. Firstly: ?Al-?Ibrah bi ?umoom Al-Lafdh Laa bi khusoos is-Sabab - the lesson derived is from the general wording not the specific reason for revelation.? This is a principle, because it (the verse) is a general wording and if we accept that it was revealed upon a particular people as that ignoramus claims, we say, the lesson derived is from the general wording, not the specific reason of revelation.
The second way is by ?mafhoom mukhaalafah? - what a ruling necessitates. This is acted upon (as a sufficient proof) by the majority of scholars in opposition to the Hanafees. So as Allah said:
Ýóãóä íóÚúãóáú ãöËúÞóÇáó ÐóÑøÉò ÎóíúÑÇð íóÑóåõ
?Whosoever acts as much as a mustard seed in good shall see it.?
This necessitates that a person who acts the amount of a mountain?s worth shall see his actions. So the same applies here (in the Verse originally being discussed) meaning (also) its opposite. And the person is mistaken because the Verse that was revealed upon a people who were upon good then their blessing was changed to that of evil is the saying of Allah:
Ðóáößó ÈöÃóäø Çááøåó áóãú íóßõ ãõÛóíøÑÇð äøÚúãóÉð ÃóäúÚóãóåóÇ Úóáóìó Þóæúãò ÍóÊøìó íõÛóíøÑõæÇú ãóÇ ÈöÃóäúÝõÓöåöãú æóÃóäø Çááøåó ÓóãöíÚñ Úóáöíãñ
?That is so because Allaah will never change a grace which he has bestowed on a people until they change what is in their ownselves. And verily Allaah is All-Hearer, All-Knower.?
So they are two Verses. The first in Soorat Ra?d is about a people who were upon evil and the second about a people upon good. So in both ways there is proof. (So either way there is proof).?
6. The principle of Tafseer states that ?the lesson derived is from the general wording not the specific reason for revelation.?
Zarabozo doesn?t seem to know this principle of Tafseer. Zarabozo?s accusation of Sheikh al Albaani is baseless since even if the verse in Soorah Ra?d was revealed for a specific purpose then the general meaning that is derived from the verse is also understood.
Taken from ?Saheeh Musnad min Asbaab an-Nuzool? by the honourable Sheikh Abu Abdulrahman Muqbil ibn Haadee al Waadi?ee p.17 principle number 3:
?the lesson (from the verses) derived is from the general wording not the specific reason for revelation. And the proof of this is an Ansaree (man from the Ansaar) who kissed the foreign woman and the verse was revealed regarding him: ?Indeed the good deeds are diminished by bad deeds.? He said to the Messenger r ?is this (verse) for me only Oh Messenger of Allaah?? The meaning of this is that whether the verse is a ruling for me only since I am the reason for it being sent down. So the Prophet r replied to him showing him that the lesson that should be derived is from the general wording so he r said ?rather it is for all of my Ummah?.?
This shows that the lesson that is derived from a verse should be from the general wording of the verse not from the specific purpose for which it has been revealed. Also for more proof of this refer to Sheikh Muhammad Ameen al Shanqeeti?s rahimahullaah book ?Usool Tafseer? p. 209/210. Also Sheikh Islam ibn Taymiyyah rahimahullaah has spoken about this principle in volume 13 p.338 of Majmoo? Fatawaa where he brings examples of various verses revealed for a specific purpose but yet the general meaning is also understood from the wording of the verse. Sheikh Islam ibn Taymiyyah said:
?Nobody from amongst the scholars of the Muslims says that the general (statements) from the Book and the Sunnah is restricted to a particular person??
Sheikh Dr. Abu Usama Wasiyullaah Abbasee who teaches in Umm al Qura in the Sunnah section and also he teaches in the Haram in Makkah in front of the Ka?ba mentioned this principle in his explanation of Saheeh Bukhaaree, regarding the Jumu?ah prayer. He said ?the verses that Allaah revealed regarding the companions leaving the Messenger r standing while he was delivering a sermon to go towards a caravan that was selling various goods, then this verse is for all people not just for the companions for whom it was revealed. This is a principle in Usool Tafseer that the lesson (from the verses) derived is from the general wording not the specific reason for revelation.?
All praise is due to Allaah, truth has come and falsehood has perished and falsehood will always perish.
7. Zarabozo?s misrepresentation of Jihaad and the establishment of an Islamic state
After Zarabozo puts Sheikh al Albaanmi with Booti and Maududi, he says:
?These people say it is not allowed to make qitaal (i.e. fighting) to create an Islamic State. Their strongest evidence is that they say that Prophet (r) and his Companions (radiallaahu 'anhum) were not allowed to fight until the Islamic State was established. Al Albaani says that if you put Islam in your hearts, the Islamic State and Islamic society will be, [thereafter] formed.?
And then Zarabozo says:
?[For one] to say,'...establish Islam in your hearts, and [the] Islamic State will be established', is a very naive way of thinking.?
Let us see what Sheikh Abu Abdulrahman Muhammad Nasr Deen al Albaani is really saying regarding the establishment of an Islamic state and Jihad:
?It seems that these people do not distinguish between one Jihaad and another. They do not distinguish between Defensive Jihaad which means that the Muslims have been attacked in their lands. So it is upon the Muslims all of them even the women to each stand upright with what they are able to do in terms of Jihaad to defend themselves against the enemies who have attacked them from inside their own land. Here there is no mention of having an Ameer (leader) or the obligatory preparation that the Muslims establish. However the (other) Jihaad which we say has to have a leader, a person in charge, to be in preparation for - in the two types of it. The first being the ma?nawee (spiritual) and the second being the maadeee (material). The Jihaad that is referred to is to pass on the Islamic call from a Muslim land to a non Muslim land. So therefore in reality they mix Shaaban with Ramadan. They mix the Fard al Ain (that which is obligatory on everyone) with the Fard al Kifaayaa (that which is obligatory on some but not all). The first Jihaad which I have mentioned earlier which is a defence of the Muslim country that has been attacked then this is Fard ?Ain on every Muslim. As for the other Fard al Kifaayaa which is obligatory upon a group of the Muslims and not every single one amongst the Muslims. If you know this explanation then all of their proofs become futile which they use to refute those who say that there is no Jihaad (until there is preparation etc.) from the type that refers to the passing on the Islamic Call from the land of the Muslims to the land of the disbelievers. Referring to fighting? the disbelievers, this type must have preparation and organisation, and every way from the ways that results in victory over the disbelievers and Allaah does not place a burden upon a soul more than it can bear?These (people) have been deluded that we reject Jihaad in general and that we pre-condition for it the appointment of an Ameer or leader, when rather we distinguish between this Jihaad and the other Jihaad.?
8. Shiekh Ahmed Najmi says regarding Jihad and the Islamic state:
?So I say, nobody is prevented from calling to Allah as long as his call is in agreement to the da?wa of the Messenger r ?As for fighting, there are some things that prevent this until certain
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Salafi
24-09-2002 @ 12:00 AM
