Halal Tube

Amazing lecture!!

We knew after jail, he his venom will bitter! the US banned him to re-enter the country, they should deal with him i a whole enw level now! this man is just a born leader! i met him and fell in love with him!
May allah preserve him 4 the ummah and increase his likes,.
Talha

AllahuAkbar, may Allah SWT protect and preserve him for the benefit of the Muslim around the world…….amien.

Dang Where is this Caravan at, muslims dont know which muslims trust anymore, are they randmuslims or haqmuslims? How can the Haqmuslims come together? This lecture opens up eyes and ears of those who want to be aware. Allahuakbar!

SubhanAllah…he should be our leader,May Allah protect him.I love him.Allahuakbar!!!!!!!!!

What makes him an Imaam or a Shaykh? He’s not known for seeking knowledge and makes many mistakes in the issues of Jihaad and Manhaj.

Just because he’s an eloquent speaker it doesnt make him upon the Haqq. People abandon the Ulemaa and turn to the Asaaghir like Awlaki. People have personality attachments to these people.

((Men are known by way of the Haqq, the Haqq is not known by way of men))

Al-Khallaal, I doubt you even bothered to listen to the lecture. You make a very strong and dangerous accusation of your muslim brother… calling him from the people of bidaa. Astagfirullah.

May Allah preserve Imaam Anwar so that his works can inshaAllah continue to benefit the Ummah.

Al-Khallaal,stop plz we oll like him.May Alloh give you guidence,and give us guidence. He give guidence to whoever He will,Amiin

imanmalak & Aaisha,

My question stands: What makes him an Imaam or a Shaykh. What gives him the authority to speak about the Deen of Allaah?

Recall the principle of Ahlus Sunnah from the statement of Ibn Seereen which is recorded in the Muqaddimah of Saheeh Muslim:

((Verily this is the knowledge of your religion, so look to whom you take your religion from))

So why should religion be taken from Awlaki? Who was his teachers? Where is his silsilah? Does he even have one? Or is he some guy who decided to speak so he opened his mouth?

We’re not talking about Ulemaa nor even Du’aat. Awlaki doesnt fall under either of these categories.

Whether I listened to this lecture or not it doesnt make a difference. Plus I didnt say he was from the People of bid’ah, you just put that upon my speech.

And Aaisha, what’s your reason for liking him? Eloquence? It’s obviously not because the man is a scholar from the Ulemaa, he’s just a layman who opened his mouth and blundered and went against the Ulemaa in his speech such as his subtle attacks against the Muhaddith of this Era.

Usama come up with some proper responses instead of joking foolery and maybe then you’ll be taken seriously

Dear brother Khallal
Religon is from ALLAH,back at our home people are putting in their desire in the religon of Allah. I Want you to tel me where he went against the orthodox ulama in this talk. Because we are not knowledgeble as you, whatever you tell wil be InshaAllah verified and if you are in the side of haq, we wil support you

May Allah protect you khallal.. but what do you say bout the ulama from the ahlus sunnah wal jama’a. Has they done their job of guiding them, the duty which they owe to the ummah. please take your time to comment on this

ok.. what according to you is the authentic source to learn the fiqh of jihad khallal. Or can you name any book

Another very good book is “Muhimaat al Jihaad” by Shaykh ‘Abdul-Azeez ar-Rayyees with the introduction by Shaykh Saaleh al-Fawzaan and also the book “Dhawaabit al Jihaad fis Sunnah an-Nubuwwah” by Shaykh ‘Umar Baazmool.

Brothers, lets contemplate on this
Allah says in the quran about Dawood (AS) When he was worshipping, there appeared before him two men who wanted their case case to b heard. One of them said” This man is my brother. he has nine and ninety ewes , and I have one : yet he says , commit her to my care’ and he overcame me in the argument
AnD David said ‘he has undoubtedly wronged you… ‘The two men disappered. What was Davids fault.He did not heard from the other man before giving the verdict.
So my brother, if u are very impressed with Awlaki and his views, Why dont u hear from the Ulama of Ahlus sunnah wal Jama. Because we can be manipulated in the name of Islam, lets hear from the people of knowledge. If we learn the Islamic history, we will come to know the attitude of the people of knowledge towards their rulers because to obey them is a part of our deen. If you are obsessed with Awlaki, and u dont have enough knowledge, get your questions answered from the ulama

We created man and We know what his own self whispers to him. We are nearer to him than his jugular vein. And the two recording angels are recording, sitting on the right and on the left. He does not utter a single word, without a watcher by him, pen in hand! (Surah Qaf, 16-18)

Standing over you are guardians, noble, recording, who know what you do. (Surat al-Infitar, 10-12)

Everyone has a succession of angels in front of him and behind him, guarding him by Allah’s command. Allah never changes a people’s state until they change what is in themselves. When Allah desires evil for a people, there is no averting it. They have no protector apart from Him. (Surat ar-Ra’d, 11)

___________________________

Salaamu alaikum warahmatulaah

Brothers and sisters lets all take a step back and fear Allah The Mighty and Majestic!

Here’s something a brother wrote concerning Awlaki’s taking from the Khawaarij:

5) His translation of the book of the blood-thirsty Khaarijee, Yusuf bin Saaleh al-’Uyayree, also known as Aboo Qutaybah al Makkee.

Here states the people who have uploaded and transcribed his lecture:

||Constants on the Path of Jihad (10/10)
Author: Shaykh Yusuf al ‘Uyayree; transcribed & edited by Mujahid fe Sabeelillah
Description: Imam Anwar al Awlaki gave a six hour lecture on the original book in Arabic titled, “Thawaabit ‘ala darb al Jihad” in English. This book available for download is the transcription of that lecture with additional input by the editor. There are variables and constants in the Deen; in this book, the constants of Jihad are discussed. These are things which will always continue until the Day of Judgment. Some of the subjects discussed include preparation, the meaning of victory and defeat, and dependence on people and lands for Jihad. This book is very straightforward; this book easily points out the cowardness and the hypocrisy of the majority of Muslims today in their actions and words.

Thawaabit ‘ala darb al Jihad is one of the best contemporary books on the subject of Jihad. It was written by Shaykh Yusuf al ‘Uyayree. Shaykh Yusuf had left at an early age to fight in Afghanistan against the Russians. People who knew him described him as a very intelligent individual who was well-versed in all of the weaponry in all fields and was able to train with them very well. Later, he returned to the Arabian Peninsula where he continued serving the Mujahideen in Chechnya and fundraised for them. As time passed, he was arrested and put in jail for a few years. In jail he memorized al Bukhari and Muslim. When he came out, he wrote a few books; each one of them is a masterpiece. One can see the depth of his textual references to Qur’an and Sunnah as well as references to present day occurences. He was later killed and died shaheed by the security forces in the Arabian Peninsula; we ask Allah for that to be the case.

Imam Anwar al Awlaki brings this book back to life in his lecture series on the book. It is a very detailed lecture series which is extremely relevant to our time. In addition, the Shaykh goes into detail of a very important subject that has been neglected: The meaning of victory and defeat. Victory and defeat, in Islam, is not to be limited to the battlefield.||

_____________

It is key to note that the people who promote the ideology of the Khawaarij use the term “Arabian Peninsula” when referring to Saudi Arabia because they make Takfeer of Saudi Arabia, and do not consider it a legitimate Muslim Rulership.

Yusuf al-’Uyayree was a well known khaarijee Takfeeree who was a member of the group of ‘Abdul-’Azeez al-Muqrin known as “al-Qaa’idah fee Jazeeratul ‘Arab”.

al-’Uyayree’s death on May 31st of 2003 was marked by his fighting and attempt to kill the Muslim security forces in Saudi Arabia.

Allaah has prohibited the blood of the Muslims but this vile Khaarijee had made it Halaal due to his vicious takfeer of the Saudi Government and anyone who supports them or works for them, hence the security forces.

He had completed Middle school and had not completed High school, when he was 18 years old, Yusuf bin Saaleh al-’Uyayree went to Afghaanistaan to fight in the war against the Soviets in the early 90’s. It was not known from him that he sought any ‘ilm ash-Shar’ee from the hands of any of the ‘Ulemaa in Saudia whilst he was there growing up. Yusuf al-’Uyayree had mentioned that all of the knowledge he had attained was in Afghaanistaan. In Afghaanistaan he had taken his knowledge from the group of Arab fighters surrounding the Khaarijee Usaamah bin Laaden and Ayman az-Zawaahiree, this manifested itself in his trip to Sudan as was mentioned by Abu Muhammad al-Maqdisi the Khaarijee on his website. He had adopted the mentality and the ideology of the Al-Qaa’idah group and brought it back to Saudi Arabia. He began to spread this ideology of unrestricted Takfeer amongst the Youth in Saudi Arabia.

He was jailed for being a part of the al-Khobar bombings in which killed many innocent Muslims. After his release from prison he began spreading more dangerous activities of the “Al-Qaa’idah in the Arabian Peninsula” group in Saudi Arabia and was killed in a shoot out with the security forces in Saudi Arabia.

Yusuf al-’Uyayree admitted to taking his knowledge from a few of the well-known khawaarij of our times, amongst them the pillar of Al-Qaa’idah: Ayman az-Zhawaahiri. Al-’Uyayree mentioned this in a letter which he had written and is widely published on the internet and other sources. He also admits to taking knowledge from the well-known Khaarijee known as the “blind shaykh”, ‘Umar Abdur-Rahmaan al-Misree, who has been responsible for corrupting the minds of many of the youth with this ideology of Takfeer and bombing the Muslim lands.

Yusuf al-’Uyayree’s takfeer of the rulers and of the Ulemaa and anyone who “aids” them, either by means of security or police or by praising them, is well-known.

And this is the person whom Anwar al-’Awlaki has translated and spread the ideologies of to the west in his translation of ‘Uyayree’s book: “Thawaabit ‘ala Darb al Jihaad”. Al-’Awlaki rendered this book into an english lecture entitled: “Constants in the path of Jihaad” which has become widely available and spread on the internet.

That’s Awlakis reference point for Jihaad.

hmmm Please listen to his lectures like Hereafter, Seerah of Prophet Muhammad (pbuh), Seerah of Abu Bakr, Seerah of Umar (r.a.)- Thats all you have to do , to learn Imam’ minhaj and to decide whether he is from ahlul Sunnah or Khawarij..

Saudis had wider role in war
Their assistance during the invasion of Iraq had been kept secret for fear of adding to instability.
By John Solomon ASSOCIATED PRESS
Source: Philadelphia Inquirer, The (PA); 619 words
Published: 2004-04-26
Section: NATIONAL | Page A07 | Edition: CITY-D
During last year’s invasion of Iraq, Saudi Arabia secretly helped the United States far more than has been acknowledged, allowing operations from at least three air bases, permitting Special Forces to stage attacks from Saudi soil, and providing cheap fuel, U.S. and Saudi officials say.
The U.S. air campaign against Iraq was essentially managed from inside Saudi borders, where military commanders operated an air command center and launched refueling tankers, F-16 fighter jets, and sophisticated intelligence-gathering flights, according to the officials.
Much of the assistance has been kept quiet for more than a year by both countries for fear it would add to instability inside the kingdom.
Many Saudis oppose the war, and U.S. presence on Saudi soil has been used by Osama bin Laden to build his terror movement.
But senior political and military officials from both countries said the Saudi royal family permitted widespread military operations to be staged from inside the kingdom.
These officials would talk only on condition of anonymity because of the diplomatic sensitivity and the fact that some operational details remain classified.
While the heart of the ground attack came from Kuwait, thousands of special-forces soldiers were permitted to stage their operations into Iraq from inside Saudi Arabia, the officials said. The staging areas became essential once Turkey declined to allow U.S. forces to operate from its soil.
In addition, U.S. and coalition aircraft launched attacks, reconnaissance flights and intelligence missions from three Saudi air bases, not just the Prince Sultan Air Base, where U.S. officials have acknowledged activity.
Between 250 and 300 Air Force planes flew from Saudi Arabia, including AWACS surveillance jets, C-130 cargo planes, refueling tankers, and F-16 fighter jets during the height of the war, the officials said. Air and military operations during the war were permitted at the Tabuk air base and Arar regional airport near the Iraq border, the officials said.
Saudis also agreed to permit search-and-rescue missions to take off from their soil, the officials said.
Air Force Gen. T. Michael Moseley, who was a key architect of the air campaign in Iraq, called the Saudis “wonderful partners,” although he agreed to discuss their help only in general terms.
“We operated the command center at Saudi Arabia. We operated airplanes out of Saudi Arabia, as well as sensors, and tankers,” Moseley said in an interview with the AP. He said he treasured “their counsel, their mentoring, their leadership and their support.”
The Saudis provided tens of millions of dollars in discounted oil, gas and fuel for U.S. forces.
During the war, a stream of oil delivery trucks at times stretched for miles outside the Prince Sultan Air Base, said a senior U.S. military planner.
The Saudis also were influential in keeping down world oil prices amid concern over what might happen to Iraqi oil fields. They increased production by 1.5 million barrels a day during the run-up to war and helped keep Jordan - which had relied on Iraqi oil - supplied.
Saudi officials said they also provided significant military and intelligence help on everything from issues of Muslim culture to securing the Saudi-Iraqi border from fleeing supporters of Saddam Hussein.
Publicly, U.S. and Saudi officials have portrayed the U.S. military presence during the war as minimal and limited to Prince Sultan Air Base, where Americans have operated on and off over the last decade. Any other U.S. presence during the war was generally described as humanitarian, such as food drops, or as protection against Scud missile attacks.
During the war, U.S. officials held media briefings about the air war from Qatar, although the air command center was in Saudi Arabia - a move designed to keep from inflaming the Saudi public.
Illustration/Photo: Gen. T. Michael Moseley lauded the Saudis’ cooperation.
© Philadelphia Inquirer, The (PA)

Am really totally lost here! what does Mr Alkhalaal is trying to say? what do you mean by so and so said stay away from this lecture? please respond to us! this is the scariest puplication that Rand Report has ever produced, here you are telling us This siyaasi sheikh! if we don’t speak against the plot of al kuffar, then who will speak for us? tell us Mr al khalaal, who will speak against the plot they plot against the ummah? if we don’t speak it now, then when? i respect our ulemas to death, but am soo offended by your words against Imam al awlaki– This Siyasi sheikh, That blood thirsty jahail etc! shame on you! go, sit at the feet of your kind of ulema and learn adab attacam, adab al nawm, adab al etc!

You are so blinded by hatred towards certain heros!

Talha al sumali!

Khallaal,Brother in islam what you mean why i like him? Only fro the sake of Allah!! Our Ulemaa todat they sitting and they not doing what the have to do sow plz stop what!! Imam Anwar al-Awlaki ,May Allah protect him.If you dont like him why are you here go the scholar you like and only Allah(SWT)know’s who is on Al_hakh. Fear Allaah(SWT)

Brother Al-Khallaal,

I am highly offended by your persecution of Brother Al Awlaki.
I cannot believe that someone who appears to be so concerned about islamic knowledge and islamic practise, would attempt to defame another muslim in the manner that you have.
You may feel that you haven’t said anything against him, but your manner is extremely negative, towards brother awlaki, and towards his views.
You have attempted to discredit him - therefore discrediting any of the information that has been learnt from him.

I would like to know if you have listened to any of Brother Al Awlaki’s work? Listened to it without bias?
Brother Al Awlaki asks Allah SWT forgiveness and the audience forgiveness for any short comings, so who are we to judge? He is, after all human, and therefore fallible, and meant to err.

It appears to me, that your issue with Imam Anwar Al Awlaki is that he appears to be in support of Jihaad.
If that is the issue, then don’t discredit the brother and his knowledge - just get straight to the point and mention the fact that you believe Jihaad is unnecessary at the moment.

May you, all of the readers of this comment, and most importantly, Allah SWT forgive me if this comment has in any way offended anyone. That was really not my intention.

salaf= ahlul sunnah wal jama’ah.
people just have to seek knowledge. when you need a doctor, do you go to just any doctor, no you go to the most learned doctor. likewise, seek knowledge from those who have studied the deen for many years of their life. the scholars of the past were taught by hundreds of scholars before they were realized as scholars themselves. your teachers and the institutions you have learned from tell a lot about your creed and ideologies.

Assalamu Alaykum warahmatullah!

Barakallah fikh wa jazakhallah khayr brother Al-khalal for your posts.

Indeed I love Imam Anwar Awlaki, have listened to most of his lectures and prayed for him during his undeserved imprisonment, may it raise his daraja with Allah (SWT) inshaallah.

Love however brothers is not keeping quiet about the faults of our brothers. Follow the example of Musa (AS) when he pulled his brothers beard violently but was ordered to go to firhaun the tyrant, “fa culu cawlan layiaan”. The Prophet (SAW) who loved Usamah bin Zaid (RA)greatly but reprimanded him greatly when he came to intercede for the quraishi woman guilty of stealing and when Usamah killed the man in the battlefield after he testified islam. This is true love.

The salaf used to love their family members greatly. but we have reports of them warning against taking hadith from some of their own brothers, calling them liars. This is indeed true love.
If you see a brother making errors, rectify him and save your brother from doom. That is true love.
Unfortunately, some of you speak with emotion and it would have been better if you kept quiet because walai the questions asked by the brother are valid, true and of immense magnitude of if you but knew.

Shirk, bi’dah, attachment to the world, blind following, hizbiyyah, ignorance has become so prevalent in the ummah that only a return to the roots can solve it. we need to follow the sunnah of the Prophet(SAW) in Makkah, tasfiyyah and tarbiyyah are the only way. For indeed walai, you may get the khilafah that are you are fighting for, but who would govern it, who would issue sharia rulings who.

The leader of the Islamic party of algeria came to meet the mujjadid of our era, Shaykh Muhammad Albani (rahimahullah) and he was praising his country. “Ma’shallah Shaykh we have many people supporting us, people want shariah to be established etc. etc. etc. The Shaykh rahimahullah asked one question - “How many of these people know where Allah SWT is”. The leader of the Islamic party was dumbfounded and eventually mentioned that very few. The Shaykh told him that there was no way they could succeed for how can an islamic state be established state if people don’t know tawheed.

This is the way of the anbiya, the salaf including ibn taymiyyah, Abdulwahab and of-course Shaykh Albani (rahimahullah) - all 3 revivers of their centuries insha’allah. We therefore need tasfiyyah and tarbiyyah first, like the Prophet (SAW) in Makkah, then an Islamic state like the Prophet is Madinah - i.e. after tawheed becomes entrenched into the hearts of people.

Yemen, where Imam Awlaki has idol worshippers, grave worshippers, saint worshippers, deviant sufees and many other shirk and bid’ah. This is a great issue that should be dealt with insh’allah also.

Please brothers and Sisters, hold back your tongues and your comments and listen to brother Al-Khalal for indeed he is correct and whoever of you disagrees with him has no basis.

“Wa ana hadha siratil mustaqimaa fatabihu walatatabihu subul fatafaraka bikum han sabili”.

all i want to ask alkhallal is his email message because i want to find more info on this please alkhallal tell us why (imam if i should call him that now) anwar is truelly a person we should listen to where is he getting his know ledge from

inna lillahi wa inna ilayhi rajioun!

Please brother’s stop being emotional. Walai, the brother is justified fully to critique Imam Anwar Al-Awlaki.

Critique him too and refute him, without making vague statements. Indeed, bro. Anwar Al-Awlaki has benefited us english speaking people with his lectures. But who is free from mistakes? we are the children of Adam and all of us err.

And Walai brother Anwar has erred in Manhaj. Some of you don’t even know what this is and yet you are lambasting the brother Al-Khallah. This is not proper, rather you are benefitting him with your hasanat.

If you wish to make any benefit in refuting him.

Refute him in his points who are the sheikhs, Imam Al Awlaki attaches himself to? Why does he praise a known khawarij? Why does he differ with the Kibaar on Suicide bombing? Why does he praise syed qutb? Why does he belittle Shaykh Albani’s Tasfiyyah and Tarbiyyah?

Then you can answer/refute him and say he attaches himself to shaykh fulan ibn fulan who is known for piety, his sincerity, his love for knowledge. The said person is not a khawarij but one whose names is besmirched by so and so. He loves syed qutb for his ikhlas and love for the deen. But doesn’t agree with him on wahdaat al-wujood, his belittlement of Uthman (RA), his takfeer of the leaders etc. This is how to refute.

Please brothers indeed the Path of Allah is straight so follow it and don’t follow the subul fatafaraqu han sabili (they shall separate you from the path)

Cool down brothers. Say something beneficial or keep quiet as advised by Allah (SWT).

go to salafitalk.com they will have info. on many speakers, whom they refute and why. wa Allahu a3lem, may Allah give us wisdom to distinguish the haqq from the batil. ameen, thumma ameen

Salaams

Mashallah a brilliant lecture, for those who called themselves ’salafis’ and criticise Imaam Anwar pl wake up and smell the coffee because i haven’t heard their sheikhs criticising the oppressors like bush. Instead they have their red carpets out for them like the Russian Prime Minister.

May Allah protect br Imaam Anwar Ameen

Asalamualaykum! =)
subhanAllah. If you accuse Awlaki of making mistakes in his speech why don’t you correct them on this forum and educate us Al-Khalla? Islam and muslims teach never to ACCUSE without witness. Give us your evidence and spread haqq that way subhanAllah and we will believe you and you will be rewarded.

Stop causing fitnah and I love ALL of you for the sake of Allah. We will be each others intercessors in the akhira. Give peace and accept peace.

First of all deviated, Hannah greeted you with Salams, you replied with ‘Oh dude’. If this is deviatedtube.com then why are you here? Please, right or wrong respond by critiquing this lecture which I do believe you have yet to listen to.

Why Did the Imams Differ
Ibn Taymiyyah (Sheikh al-Islam)
Article ID: 633 | 2506 Reads

Raf’-ul-Malaam ‘an-il-A’immat-il-A’laam
(Removing the Harms from the Noble Imaams)

This article is taken from the beginning of Shaikh ul-Islam’s (r) treatise “Raf’-ul-Malaam ‘an-il-A’immat-il-A’laam” (Removing the Harms from the Noble Imaams). In this treatise, the Shaikh (ra) discusses the reasons why the famous and righteous Imaams, that are followed by the masses of Muslims, differed in some issues and contradicted the established ahaadeeth of the Messenger of Allaah (s) in some cases. He lists over ten reasons in the introduction of this treatise. However this article only contains the first one. However, it is the most important one, as stated by Ibn Taimiyyah (ra). And it is for this reason, as the Shaikh says, that many of the Imaam’s opinions, that contradict the Sunnah, can be explained and acknowledged. Thus, there is no deficiency on the part of our scholars. Rather, they were rewarded in their correctness as well as in their errors. May Allaah have mercy on them. The notes were taken from Zuhair Ash-Shaaweesh’s comments and footnotes to this treatise, unless otherwise specified.

All praise is due to Allaah for His countless blessings. I bear witness that none has the right to be worshipped except Allaah, He stands alone and with no partners, whether on His earth or in His heavens. And I bear witness that Muhammad (s) is His slave, Messenger and the last of His prophets. May Allaah send His eternal peace and continuous blessings upon him, his family and his companions until the Day when we shall all meet Him.

To proceed:

It is binding upon the Muslims, after declaring loyalty to Allaah and his Messenger (s), to declare loyalty to the believers as is stated by the Qur’aan. This especially includes the scholars, for they are the inheritors of the prophets. And they are the ones whom Allaah has given the status of bearing the similitude of stars, throughwhich guidance is achieved in times of darkness, on land and on sea. The Muslims of this nation have agreed upon their guidance and their knowledge.

Before the advent of our Prophet (s), the scholars of every nation were the worst of its people. But this is not the case with the Muslims, for indeed their scholars are the best from among them. They are the delegated
successors of the Messenger r in regards to his nation and they are the ones who revive what has been caused to die from his (s) Sunnah. It is through them that the Qur’aan is established and through it, they are established. Through them the Qur’aan is articulated and through it, they are articulated.

It must be known that there is not one scholar, who is accepted widely and willfully by the ummah, that purposely intends to oppose the Messenger of Allaah (s) in any aspect of his r Sunnah, whether small or large. For indeed, they all agree on the obligation of following the Messenger r upon a firm and certain understanding. They also agree that one can accept or reject the statement of any individual from mankind, except that of the Messenger of Allaah (s). (1)

Therefore when it is found that an opinion, held by one of them, contradicts an authentic hadeeth, there is no doubt that excuses must be made for him, in explanation to his abandoning of it. These excuses can be divided into three
categories:

1. The lack of his believing that the Prophet (s) said it
2. The lack of his believing that particular issue was affected by that statement
3. His belief that that ruling was abrogated

These three categories can be subdivided into numerous reasons:

THE FIRST REASON: THE HADITH DID NOT REACH HIM

Anyone that does not have a hadeeth reach him is not responsible for being knowledgeable about its obligation. Thus, if a hadeeth was not conveyed to him, and he formulated an opinion for that issue based on either the apparentness of an obligating ayah, another hadeeth, the necessity of Qiyaas or the need for Istishaab (2), then sometimes he may be in agreement with that hadeeth and at other times he may contradict it.

For the most part, it is due to this reason that many of the statements of the Salaf have gone in contradiction to the reports mentioned in some ahaadeeth. For certainly, it is not possible for anyone in this ummah to completely grasp (all) of the hadeeth of the Messenger of Allaah (s).

The Prophet (s) would narrate hadeeth, issue religious verdicts, pass judgements or conduct other matters, and whosoever was present there would hear him or see him. These people would then convey that (information) to other groups or to just some individuals whom they would reach. So knowledge of that affair would end up with whomsoever Allaah willed, from the scholars among the Sahaabah, the Taabi’een and those who came after them.

Then in another gathering, he s would again narrate hadeeth, issue religious verdicts, pass judgements or conduct other matters. And some of the people that were absent from the first gathering would witness it. They would then convey it to whomsoever they were able to convey it to. So these individuals would possess some knowledge that those people did not and those people would possess some knowledge that these individuals did not. And verily, the scholars among the Sahaabah and those after them were only distinguished from one another due to who possessed more knowledge or who bore its excellence. As for whether one single person can encompass all of the hadeeth of the Messenger of Allaah (s), then this claim is impossible.

An example of this is seen in the rightly guided khaleefahs, who were the most knowledgeable of the ummah concerning the affairs of the Messenger of Allaah (s), his Sunnah and his states of being. This is especially so with Abu Bakr As-Siddeeq (r) who never separated from the Prophet s, whether he s was present or on a journey. Rather, he was with him the majority of the time, even to the point that he used to spend nights talking to him about the affairs of the Muslims. This goes the same for ‘Umar Ibn Al-Khattaab (r), for the Prophet (s) would say many times: “Abu Bakr, ‘Umar and I entered” and “Abu Bakr, ‘Umar and I left”

In spite of this, when Abu Bakr (r) was asked on the inheritance of the grandmother, he (r) said: “There is nothing for you in the Book of Allaah nor have I learned of anything from the Sunnah of the Messenger of Allaah (s) that is for you. However, I will ask the people.” So he asked them and Al Mugheerah Ibn Shu’bah (r) andMuhammad Ibn Maslamah (r) stood up and testified “that the Prophet has given her a sixth (of the inheritance).” (3) This aspect of the Sunnah was conveyed to ‘Imraan Ibn Husain (r), also.

These three individuals were not equal to Abu Bakr nor to any of the other (four rightly guided) khaleefahs in terms of knowledge. However, they were specifically characterized with knowledge of this Sunnah of which its acting upon has been agreed on by the ummah.

Likewise, ‘Umar (r) did not know the Sunnah for asking permission to enter a household, until he was informed of it by Abu Moosaa Al-Asha’aree (r), who called on the Ansaar as witnesses. (5) This was even though ‘Umar (r) possessed more knowledge than the one who told him of this aspect of the Sunnah.

Also, ‘Umar (r) did not know that a woman was supposed to inherit from her (deceased) husband’s blood money, but instead he held the opinion that the blood money belonged to the ‘Aaqilah (6). This was until Ad-Dahhaak Ibn Sufyaan Al-Kulaabee, who was a leader of some Bedouin Arabs (Al-Bawaadee) for the Messenger of Allaah (s), wrote to him and informed him that: “The Messenger of Allaah (s) gave the wife of Ashyam Ad-Dabaabee, inheritance from the blood money of her (deceased) husband.” (7) So he abandoned his opinion in favor of that (hadeeth) and said: “Had we not heard of this, we would have ruled in opposition to it.”

Also, he t did not know the regulations of the Majoos in regards to their payment of the jizyah (money tribute). This was until ‘Abd-ur-Rahmaan Ibn ‘Awf t informed him that the Messenger of Allaah r said: “Treat them like the people of the House (Ka’bah).” (8)

And when ‘Umar arrived at Sargh (9) and news reached him that there was a plague in Shaam, he first sought counsel from the Muhaajireen that were with him, then from the Ansaar, then from the Muslims that were present at the Conquest (of Makkah). Everyone of them advised him (r) according to his own personal opinion and not one of them informed him of the Sunnah (in regards to this situation). This was until ‘Abd-ur-Rahmaan Ibn ‘Awf (r) arrived and informed him of the Sunnah of the Messenger of Allaah (s) concerning plagues and that he (s) said: “If it breaks out in a land while you are in it, then do not leave from it by fleeing. And if you hear news that it has broken out in a land, then do not go near it.” (10)

And he (r) and Ibn ‘Abbaas were reminded of what should be done when one has doubt in his prayer as to whether or not he has broken his ablution. And the Sunnah for that affair was not conveyed to him (r), until ‘Abd-ur-Rahmaan Ibn ‘Awf (r) informed him that the Prophet (s) would “Cast away all doubts and work upon that which he was certain of.” (11)

And one time ‘Umar (r) was on a journey when a wind began to blow violently, so he began to say: “Who will narrate to us a hadeeth concerning the wind?” Abu Hurairah (r) said: “News of this reached me while I was in the last rows of people (on the journey), so I hurried my riding animal until I reached him. Then I narrated to him, what the Prophet (s) commanded should be done at the time when the wind is blowing.” (12)

In these instances, ‘Umar did not have knowledge of these matters, until those who were not equal to him in terms of knowledge, conveyed it to him. In other instances, the aspect of the Sunnah (which he did not know of) was not conveyed to him and so he ruled or gave a verdict in opposition to it. This is such as when he gave a ruling concerning the blood tribute to be paid for the (loss of one’s) fingers; that they vary according to their uses. In spite of this, Abu Moosaa and Ibn ‘Abbaas (r) , who were much lower than him in knowledge, knew that the Prophet (s) said: “This and this are equal” meaning the thumb and the little finger. (13) This aspect of the Sunnah was also conveyed to Mu’awiyah (r) during his leadership and so he judged according to it, and the Muslims found no other alternative but to follow that. So this hadeeth was not a sign of deficiency in ‘Umar (r) , for the hadeeth did not reach him.

Also, he (r) as well as his son ‘Abdullaah Ibn ‘Umar and other righteous people used to forbid the muhrim (one in state of Ihraam) from putting on perfume, before going into the state of Ihraam and before the Ifaadah to Makkah, after the casting of the pebbles at ‘Aqabah. And the hadeeth of ‘Aa’ishah did not reach them in which she said: “I perfumed the Messenger of Allaah (s) for the occasion of his Ihraam before he performed it and for his hill (disembarking from the state of Ihraam), before he did tawaaf (circumambulating).” (14)

Likewise, he used to command the one who was wearing khuffs to wipe over them (during ablution), even if he had sandals on, without restricting a fixed period of time for doing it. Many of the Salaf followed him in that matter and they were not conveyed the ahaadeeth in which the time period (for its validity) is mentioned. And these ahaadeeth are authentically transmitted by some of the companions who were not of equivalent status to him in knowledge. Furthermore, information on this matter has been reported on the Messenger of Allaah (s) through numerous authentic narrations. (15)

The same goes for ‘Uthmaan (r) for he did not possess knowledge that the woman whose husband passed away was to complete her ‘iddah (waiting period) in her (deceased) husband’s home. This was until he heard the hadeeth of Furai’ah Bint Maalik, the sister of Abu Sa’eed Al-Khudree, in regards to her situation when her husband died. And it was that the Prophet (s) told her: “Remain in your (husband’s) home until the fixed period of time has been completed.” So ‘Uthmaan (r) based his opinion on this (hadeeth). (16)

And one time he was given some hunting game, which was caught just for his purpose, as a gift. So he was about to eat it, when ‘Alee Ibn Abee Taalib (r) informed him that: “The Prophet (s) returned some meat that was presented to him as a gift.” (17)

Similarly, ‘Alee (r) said: “Whenever I heard a statement (hadeeth) come from Allaah’s Messenger (s), Allaah benefited me with what He willed for me to benefit from it. However, when I heard a statement come from anyone else, Iwould make him take an oath on it, so if he would swear on it to me, I would then believe him. And once Abu Bakr related a hadeeth to me, and he spoke truthfully” Then he (r) mentioned the famous hadeeth of the prayer of repentance. (18)

Also he, ‘Ibn ‘Abbaas and others declared the ruling that the woman whose husband dies while she was pregnant, had to complete the longer of the two waiting periods. And the Sunnah of the Messenger of Allaah (s) concerning this matter in the case of Subai’ah Al-Aslamiyyah did not reach them. For when her husband, Sa’ad Ibn Khaulah (r), died, the Prophet (s) ruled that “her waiting period is to endure until she gives birth.” (19)

Also, he (r) along with Zaid, Ibn ‘Umar and others ruled that a women that is married to a man while being in another land, if her husband dies, that she receives no dowry. In this example, the Sunnah of the Messenger of Allaah (s)concerning the case of Barwa’ Bint Waashiq did not reach them. (20)

Discussion on this topic is extremely vast, such that the reports on the companions of the Messenger of Allaah (s) concerning it are numerous and many. As for the reports concerning its occurrence with other than them, from those who came after them, then taking account of all of them is impossible, for verily they reach the level of thousands. And it must be kept in mind that these four companions were the most knowledgeable, the most understanding, the most submissive and fearing, as well as the most virtuous from the entire ummah. And those who came after them are much lower than them in this regard, thus, it is more likely that some aspects of the Sunnah would be unknown to them. And this needs no explanation.

So whoever believes that every hadeeth that was conveyed to one of the Imaams or to one specific Imaam, is authentic, then he is mistaken. And that is a vile and detestable mistake.

And no one should say: “Indeed (all) the hadeeth were transcribed in books and collected, so how could it be hidden from anyone?” This statement is far from correct for indeed these transcription of ahaadeeth, which are well-known in the books of Sunnah, were only collected after the death and disappearance of these Imaams whom are followed by the people, may Allaah have mercy on them. In spite of this, it is not permissible for it to be claimed that all of the hadeeth of the Messenger of Allaah (s) are limited to certain specified books. And even if one were to limit all of the hadeeth of the Messenger of Allaah (s) to such, then still, everything that was in these books was not known to a scholar, nor can this be attained by anyone. Rather there would be with one man, many records of transcribed ahaadeeth and he would not be able to grasp all that was in them. Rather, the ones who existed before these books of transcribed ahaadeeth were collected, were much more knowledgeable of the Sunnah than those who came after them. This is because a lot of what was conveyed to them and considered authentic in their opinion, did not reach us except with a narrator that was unknown or with a cut chain of narration or it was not conveyed to us in its complete form. Thus the place where they would transcribe the ahaadeeth was in their hearts and there would be vast amounts of these recorded transcriptions held within them. This is one matter from the knowledge of legal rulings, of which there is no doubt.

And no one should say: “Anyone that doesn’t know all of the ahaadeeth cannot be a mujtahid.” This is because if it were a condition for a mujtahid to have knowledge of everything that the Prophet (s) said and did concerning matters related to rulings, then this ummah would never see this type of mujtahid. Indeed, the extent of a scholar is only: that he knows a majority or a great part of the ahaadeeth, such that there does not remain anything unknown to him except for a few cases from the general whole. It is only then that these few cases from the general whole (that are unknown to him), can oppose what has reached and been conveyed to him from knowledge.

FOOTNOTES

1.This is a saying that can be attributed to the Salaf, among them Imaam Maalik (ra).

2. Translators note: This term refers to the deducing of a verdict based on the lack of there being any evidence to forbid it. This applies to only matters outside the field of belief and worship, such as business, family and social affairs. And Allaah knows best.

3. Al-Albaanee said in Irwaa-ul-Ghaleel (no. 1680): “It is reported by Abu Dawood and At-Tirmidhee from the hadeeth of Qabeesah Ibn Dhu’aib in mursal form. It has different paths of narration that are all mursal, including the hadeeth of ‘Imraan Ibn Husain.”

5. Reported by Al-Bukhaaree in his Saheeh from Abu Sa’eed Al-Khudree (r). See Fath-ul-Baaree (11/43).

6. Translators Note: A group of people that saw to it that the blood money was properly dispersed and Allaah knows best.

7. Reported by Ahmad, Abu Dawood and At-Tirmidhee, who said it was a hasan saheeh hadeeth. See Irwaa-ul-Ghaleel (no. 2649)

8. Ash-Shaafi’ee reported it in his Musnad in mursal form and it has other paths of narration in mursal form with this same wording. Ahmad, Al-Bukhaaree, Abu Dawood and At-Tirmidhee reported from ‘Umar (r) that: “He would not collect the jizyah (money tribute) from the Majoos until ‘Abd-ur-Rahmaan Ibn ‘Awf (r) bore witness that the Messenger of Allaah (s) took it from the Majoos of Hajr.”

9. This is an area of land located in the last parts of Shaam and the first parts of Hijaaz, between Al-Mugheetha and Tabook.

10. Reported by Ahmad, Al-Bukhaaree and Muslim from ‘Abd-ur-Rahmaan Ibn ‘Awf (r)

11. Al-Albaanee said: “Ahmad, Muslim, Abu Dawood and At-Tirmidhee reported it, however it is from Abu Sa’eed Al-Khudree (r). As for the report of ‘Abd-ur-Rahmaan Ibn ‘Awf (r), then Ahmad, At-Tirmidhee and Ibn Maajah reported it with the wording: “If one of you sho