The Advice of Shaykh Al-Albaanee to Women who act like men

The Advice of Shaykh Al-Albaanee to Women who act like men
by AbdurRahman.org

The Advice of Shaykh Al-Albaanee to Women who act like men
Translated By: Raha ibn Donald Batts
http://mtws.posterous.com
Question:
O our Shaykh, we have heard that some of the women present within some of the universities, schools, and colleges or some of the women who deliver lectures, (give) lessons or even recite the Qur’aan specifically on the morning broadcasts (we have heard that) these women’s husbands are never able to enjoy them because they are Mutarajjilaat (i.e. they imitate men or are masculine). We would like some clarity from you as it relates to this question.
Answer:
The principle as it relates to this issue is a poor upbringing. From the reasons for the poor upbringing is the corruption of the society and corruption of the curriculums which the education of the men and women or male and female youth is predicated upon their foundation. That is because the female students in the schools, I am almost certain, have not heard the likes of his (sallallahu alayhi wa sallam) statement:
لعن الله الرَجُلة من النساء
“May Allaah curse the manly women.”
Likewise, the other Hadeeth which ‘Abdullaah ibn ‘Abbaas (may Allaah be pleased with him) narrated saying: “Allaah’s Messenger (sallallahu alayhi wa sallam) cursed the men who resemble women and the women who resemble men.” I believe that the female students who graduate from the high schools or from that which is above that, then likes of this Hadeeth or that Hadeeth (the first one) has not crossed their ears. And if it be that either of them has crossed their ears on any day, then it is from that which goes in one ear and out of the other ear. Because the curriculums which are taught or the lessons which are given on the basis of them do not allow the teacher, even if she may be religious, to go over the likes of this subject.
It is known within the legislation, and according to the people who have knowledge regarding it, that the basic principle with the man is that he goes out of his home to work for the benefit of his family and his children. On the contrary, the basic principle regarding the woman is that she remains sheltered within her house and that she does not go out of it acting in accordance with the statement of her Lord, the Blessed and High:
وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى
“And stay in your houses, and do not display yourselves like that of the times of ignorance…” (Al-Ahzaab 33:33)
So when the woman came to be like the man; going out in the morning, and returning in the evening; then she came to be, in that, similar to the man whether she knows it or not and whether she realizes it or not.
Due to this, we have not returned in these later times to seeing the adolescent virgin girls who are ashamed to let their vision fall upon a man. Rather, she, from the severity of her modesty, would cast her vision to the ground to look at her footsteps while she is walking. We have not returned to seeing this young lady who, the likes of her, was well known; even during the times of pre-Islamic ignorance, not to mention during the era of the early, radiant, pure Al-Islaam. In this vein, there has come within the Saheeh, in description of the Prophet (sallallahu alayhi wa sallam) that he: “Was shyer than a virgin within her dwelling.”
This virgin to whom the leader of mankind (alayhis-salatu was-salaam) has been compared in his shyness, we have not returned to hearing about her in this time of ours. That is because in most instances the women resemble the men. There is no doubt that there are many reasons for this. From the most prominent of them, is the rule of the governments of the Kuffaar over many of the Islaamic lands, so that their habits, traditions, tastes, and their manners which are contrary to the upright disposition have spread therein. So the generations of people have inherited them and the male and female professors who claim to guide (the youth) have accepted them. All of these (people) have spread amongst this upcoming generation of young men and young ladies what they refer to as equality between women and men. So this is from the reasons from the spread of the scanty amount of modesty amongst the women which has made many of them to be masculine. From that in which there is no doubt is that the manliness of the woman makes her have a presumptive personality in front of her husband; perhaps raise her voice at him, and maybe she will humiliate him in front of some of his or her relatives (out of supposed) superiority on her part over her husband.
Where is this as it relates to that which has come in the farewell advice of the Messenger (sallallahu alayhi wa sallam) to the man regarding the women? This is substantiated by his (alayhis-Salaam) statement using a justification which is in complete opposition to the upbringing which we see in this present time. That is his (alayhis-Salaam) statement:
استوصوا بالنساء خيرًا ، فإنهن عوانٍ عندكم
“Treat the women well, for they are ‘awaan to you.”
The point of reference is that the Prophet (sallallahu alayhi wa sallam) when he ordered with good treatment to the women in this Hadeeth, he (alayhis-Salaam) justified that by his statement:
فإنهن عوانٍ عندكم
“…for they are ‘awaan to you.”
Meaning, they are like slaves. The slave is not able to do anything with his master. Likewise, is the Muslim woman who conducts herself with the correct Islaamic manners. She is, with her husband, like a slave.
Due to this, he (alayhis-Salaam) feared for the men to be excessive, in this befitting description, towards the women and thus wield authority over them, compelling them, and oppressing them. For this reason he ordered with good treatment towards the women and me mentioned a reason for that; and that (reason) is his statement:
فإنهن عوانٍ عندكم
“…for they are ‘awaan to you.”
The women today have become such that the men are not in need of advice regarding them. Rather, the affair has changed and become such that the women are in need of being advised to treat the men well because they have become independent in their jobs and in their liberties. We often hear from some of them: “There is no difference therein between me and my husband. He is a spouse and I am a spouse. He is a partner and I am a partner with him in life.”
So it is upon the Muslim women who cling to their religion that if they are tried with anything from mixing with this society, that they try to save themselves from being affected by anything from this filth which many of the women have fallen into because of what we have mentioned from corruption in the upbringing and corruption of the society. This is a reminder and the reminder benefits the believer. As-Salaamu Alaykum.
Questioner:
May Allaah reward you with good, wa Alaykum As-Salaam wa rahmatullaahi wa Barakaatuh.

Explanation of 'The Nullifiers of Islaam'

Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah Amma-ba'd Explanation of 'The Nullifiers of Islaam' Of the Imaam and Mujaddid Muhammad bin 'Abdil-Wahhaab (rahimahullaah Ta'ala), by Shaikh 'Abdul-'Azeez bin 'Abdillaah Ar-Raajihee (hafidhahullaah Ta'aala)  [This highly beneficial work is adapted into article format from its book format, published by Al-Ibaanah, with a few minor language/grammatical edits. May Allaah preserve our Salafee scholars still living, and have mercy on those who have died.] This is a translation of a lecture given by Shaikh 'Abdul-'Azeez Ar-Raajihee (hafidhahullaah) with the title Sharh Nawaaqid-ul-Islaam, in which he explained the small treatise of Imaam Muhammad bin 'Abdil-Wahhaab (rahimahullaah)"Nawaaqid-ul-Islaam" (The Nullifiers of Islaam). This lecture was transcribed and posted on the Sahab.Net website by Abu Rabee'. We ask Allaah to reward all those involved in recording, transcribing and distributing this very beneficial talk.  Shaikh Ar-Raajihee is one of the well-known scholars of Saudi Arabia. He studied and had a close relationship with the former muftee, Shaikh 'Abdul-'Azeez bin Baaz (rahimahullaah). It is important for all Muslims to be aware of the things that nullify their Islaam, so that they may avoid them. In his short treatise, Imaam Muhammad bin 'Abdil-Wahhaab has mentioned the most significant and oft-occurring of these nullifiers. The author, Shaikh Ar-Raajihee, explained each of these ten Nullifiers with clear and lucid examples.  There is also a section at the end containing questions and answers that occurred after the lesson. These questions provide a further benefit as they clarify other important issues related to the subject of the lecture. All footnotes and Qur`anic references were added by the translator.  THE FIRST NULLIFIER Know that the Nullifiers of Islaam are ten. First: Shirk (associating partners) in the worship of Allaah. Allaah says: "Verily, Allaah does not forgive that partners be associated with Him in worship (i.e. Shirk), but He forgives what is less than that to whom He wills." [Surah An-Nisaa: 116] And He says: "Verily, the one who sets up partners in worship with Allaah (Shirk), then Paradise has been made forbidden for him and his final abode will be the Hellfire. And the wrongdoers will not have any helpers (in Hell)."[Surah Al-Maa`idah: 72] What falls into this is performing sacrifices to someone other than Allaah, such as the person who offers a sacrifice to the Jinn or to a grave. ◄ explanation ► All praise be to Allaah, Lord of the Worlds, and may the peace and blessings be on the most noble of Prophets and Messengers, our Prophet Muhammad, and on his family and all of his Companions. To Proceed: These are the ten Nullifiers of Islaam, which the Imaam and the Mujaddid, Shaikh Muhammad bin 'Abdil-Wahhaab (rahimahullaah) has mentioned. They are the things that invalidate Islaam. They have been called "Nullifiers"because if a person commits any one of them, his Islaam and Religion become cancelled, and he goes from being a Muslim and a believer to being from among those who commit Shirk and worship idols. We ask Allaah for His Safety and Protection. These Nullifiers and Invalidators cancel out one's Religion, Tawheed and Eemaan, just as the nullifiers of Purity cancels out one's state of purity. So if a person has just performed wudoo (ablution) and is in a state of purity, then he breaks his wudoo by urinating, defecating or passing wind, his state of (ritual) purity has been nullified and invalidated. And he goes on to being in a state of (ritual) impurity after having been in a state of purity. Such is the case with the Muslim, the believer and the one who affirms Tawheed (Muwahhid) – if he commits any of these Nullifiers of Islaam, his Islaam and Religion becomes invalidated and he becomes an idol worshiper, from amongst the idol worshippers, after having been from amongst the Muslims. And if he dies while in this condition, he will then become from the inhabitants of the Hellfire. If a person meets his Lord whilst possessing these forms of Shirk (setting up partners with Allaah), Allaah will not forgive him, as Allaah says: "Verily, Allaah does not forgive that partners be associated with Him in worship (i.e. Shirk), but He forgives what is less than that to whom He wills." [Surah An-Nisaa: 116] Shirk causes all of one's good deeds to be cancelled out as well. Allaah says: "And had they set up partners in worship with Allaah (i.e. committed Shirk), they would have cancelled out (all the good of) what they used to do."[Surah Al-An'aam: 88] And He says:"And We will turn to what they used to perform of deeds and turn them into particles of dust floating in the air."[Surah Al-Furqaan: 23] Paradise is forbidden for the one who commits Shirk, as Allaah says: "Verily, the one who sets up partners in worship with Allaah (Shirk), then Paradise has been made forbidden for him and his final abode will be the Hellfire. And the wrongdoers will not have any helpers (in Hell)."[Surah Al-Maa`idah: 72] Therefore, Shirk wipes out all of one's good deeds and it takes the one who commits it out of the fold of Islaam. It leads one to abide in the Hellfire forever, and makes Paradise forbidden for the one who meets Allaah with it. We ask Allaah to guard and protect us. These are the Nullifiers. The first of them is Shirk, setting up partners in the worship of Allaah. So whoever sets up partners with Allaah in any of the various forms of worship, then he has nullified his Islaam and Religion. Examples of this, is such as when someone supplicates or calls unto other than Allaah or when someone sacrifices an animal to other than Allaah. This is the example the author has given, saying: "What falls into this is performing sacrifices to someone other than Allaah, such as the person who offers a sacrifice to the Jinn or to a grave"or to the Messenger or to one of the angels and so on. More examples are such as when someone makes an oath to other than Allaah, or bows and prostrates to other than Allaah, or when someone makes Tawaaf (circumambulation) around other than the House of Allaah, seeking nearness to Allaah by doing that, or any other form of Shirk. So if someone amongst the created beings commits Shirk in his worship of Allaah, his Islaam and Religion become nullified. This is the first Nullifier. We ask Allaah to save and protect us from it. THE SECOND NULLIFIER Second: Whoever places intermediaries between himself and Allaah, calling unto them and asking intercession from them, and seeking reliance in them, has committed disbelief according to the unanimous agreement (Ijmaa'). ◄ explanation ► This Second Nullifier is a form of Shirk. Shirk is a general term, but this act is more specific, which is why the author has mentioned it here, even though it falls under the meaning of the First Nullifier. Nevertheless it is specific, such as when a person places the intermediary of (Prophet) Muhammad between himself and Allaah and calls unto him, saying:"O Muhammad, Assist me!" or "O Muhammad, intercede for me before my Lord!" So he places Muhammad (sallAllaahu 'alayhi wa sallam) as an intermediary between himself and Allaah. Or he places one of the angels or awalee (close friend of Allaah) or a Jinn or a grave (as an intermediary) or he supplicates to the sun or the moon, thus making them intermediaries between himself and Allaah. So he supplicates to these things until they become intermediaries between himself and Allaah, or he sacrifices an animal to them or makes an oath to them or calls to them, so that there can be an intermediary between himself and Allaah. But yet all the while he claims that this brings him closer to Allaah, as Allaah says: "And those who take supporters besides Allaah, they say: 'We don't worship them except for the purpose of bringing us closer to Allaah.'"[Surah Az-Zumar: 3] But Allaah declares them disbelievers and liars because of this statement (of theirs). "Verily, Allaah will judge between them concerning what they used to differ in. Surely, Allaah does not guide he who is a liar, and a hardened disbeliever." [Surah Az-Zumar: 3] So they are liars because of this statement (of theirs) and they are disbelievers because of this action. Allaah says: "And they worship besides Allaah that which can neither harm them nor benefit them, and they say: 'These are our intercessors before Allaah.'" [Surah Yoonus: 18] So whoever places intermediaries between himself and Allaah that he supplicates to or offers sacrifices to or makes oaths to or seeks reliance in, then he is indeed a disbeliever, according to the unanimous agreement of the Muslims. We ask Allaah to guard and protect us. THE THIRD NULLIFIER Third: Whoever does not hold the polytheists to be disbelievers, or has doubts about their disbelief or considers their ways and beliefs to be correct, has committed disbelief. ◄ explanation ► What this Nullifier means is: that one does not believe that the polytheists are upon disbelief. The term "polytheists" is general and includes all of the various types of disbelievers. Therefore, every disbeliever is a polytheist. So whoever does not hold a disbeliever to be as such, then he himself is a disbeliever, just like him. Whoever does not consider the Jews or the Christians or the Magians (Majoos) or the idol worshippers or the hypocrites or the Communists to be disbelievers then he himself is a disbeliever. The same goes for one who has doubt about their disbelief, such as one who says: "I'm not sure, it is possible that the Jews may be upon truth." Or he may say: "It's alright for humans to practice the Judaic faith or the Christian faith or the Islamic faith – they are all heavenly religions" as some people (today) do, calling to the coming together of the three religions. Whoever holds this belief is a disbeliever. One must believe that the Jews are disbelievers and that they are upon a false religion. And he must free himself from them and their Religion and hate and make enmity with them for the sake of Allaah. Likewise, with the Christians, one must hold that they are disbelievers. And the same goes with the idol worshippers, the Majoos and all the other different types of disbelievers. Likewise, one commits disbelief if he doubts whether they are disbelievers, such as when someone says: "I don't know if the Jews are disbelievers or not, they may be upon truth." This person has committed disbelief. One must have determination and firmly hold that they are upon disbelief. Similar to this is when one holds their ways and beliefs to be correct, such as by saying: "They are upon a correct religion" or "a true religion." Such a person becomes a disbeliever just like them. The reason for this is because anyone who doesn't hold the polytheists to be disbelievers, he hasn't disbelieved in the Taaghoot (false gods/religions). And there can be no Tawheed (Belief in One God) except with two things: (1) Believing in Allaah, and (2) Disbelieving in the Taaghoot (false deities/religions). So whoever doesn't hold the polytheists and the Jews and the Christians to be disbelievers, he hasn't rejected the false deities/religions (i.e. Taaghoot). So his Tawheed is not valid and he has no Eemaan. Therefore two things are required for Tawheed: (1) Rejection of the Taaghoot and (2) Belief in Allaah. This is found in the Statement of Tawheed: Laa Ilaaha IllaaAllaah (There is no deity worthy of worship except Allaah). Laa Ilaaha (There is no deity worthy of worship): This is a Rejection of the Taaghoot. IllaaAllaah {Except Allaah}: This is Belief in Allaah. This is since Laa Ilaaha IllaaAllaah negates all of the different forms of worship done for other than Allaah. Disbelieving in the Taaghoot means rejecting and negating worship that is performed to other than Allaah, absolving oneself from it and from its people and showing enmity to them. This is what Disbelieving in the Taaghoot means. So enmity towards the polytheists and hatred for them for the sake of Allaah is required. Allaah says about Ibraaheem:"You indeed have a good example in Ibraaheem and those with him, when they said to their people: 'Verily we are free from you and whatever you worship besides Allaah. We have rejected you and there has appeared hostility and hatred between us and you forever until you believe in Allaah alone.'" [Surah Al-Mumtahanah: 4] This is the Haneefiyyah (upright religion), the religion of Ibraaheem – that you worship Allaah sincerely making the religion solely for Him and that you absolve yourself from worshipping anything besides Allaah, rejecting it and hating it, whilst loathing and having enmity for its people. THE FOURTH NULLIFIER Fourth: Whoever believes that some guidance other than that of the Prophet's (sallAllaahu 'alayhi wa sallam) is more complete than his guidance and that someone else's judgement is better than his judgement, such as the one who prefers the judgement of the Tawaagheet (pl. of Taaghoot; false deities/religions) over his judgement, then he is a disbeliever. ◄ explanation ► Whoever believes that there is some guidance better than the guidance of the Prophet, such as by saying: "The way of the philosophers, the Sabians and the Sufis is better than the way of Muhammad" or "There is guidance in this way" or "It is like the guidance of the Prophet." Such a person who says this is a disbeliever. This is because there is no guidance that is better than the guidance of Allaah's Messenger, since he does not speak from his desire rather it is only revelation that has been sent down to him. So whoever says that there is a guidance better than the guidance of the Messenger of Allaah or similar to it, such as by him practicing or seeking a way towards Allaah through the philosophical or Sabian or Sufi way, then such a person is a disbeliever, an apostate. Likewise, when someone believes that there is a judgement that is better than the judgement of the Prophet, such as when one believes that ruling by man made laws is better than ruling by the Sharee'ah (Divine Legislation), this person is an apostate according to the unanimous agreement of the Muslims. The same goes for if one believes that ruling by man made laws is similar to ruling by the Sharee'ah, as he also commits disbelief. Similarly, if he believes that ruling by the Sharee'ah is better than ruling by man made laws, however it is permissible to rule by man made laws, such as by him saying: "People have free choice – it is permissible for one to rule by man made laws and it is permissible for him to rule by the Sharee'ah, however the Sharee'ah is better," then such a person has committed disbelief according to the consensus of the Muslims. People do not have free choice in this matter. And this person has rejected something that is known from the Religion by necessity. So ruling by the Sharee'ah is an obligation upon everyone. But yet this person is saying: "It is not obligatory, it is permissible for people to rule by man-made laws." Such a person is a disbeliever, even if he says: "The Divine Laws (Sharee'ah) are better." So based on this, if someone rules by man-made laws and believes that they are better than ruling by the Sharee'ah, he has disbelieved. And if he rules by man-madelaws and believes that they are equal to ruling by the Sharee'ah, he has disbelieved. And if he rules by man-made laws but yet believes that ruling by the Sharee'ah is better than ruling by man-made laws, however it is permissible to rule by man-made laws, he too has disbelieved. So in all three cases, this person has committed disbelief. There is a fourth situation, which is when one rules by man-made laws or by a man-made law in one issue or in one judicial affair, but yet he believes that judging by the Sharee'ah is obligatory and that it is not permissible to judge by man-made laws and that it is not permissible to rule by other than what Allaah has revealed, and he believes that he is doing wrong and that he deserves to be punished. However his inner whims, desires and devil have overtaken him and so he rules by other than what Allaah has revealed. He rules by other than what Allaah has revealed on an individual so that he can benefit the person he is judging or cause him harm. So he benefits the one he is judging because he is his friend or his relative or his neighbor. Or he causes harm to the one he is judging because he is an enemy to him, but yet he knows that ruling by what Allaah has revealed is an obligation and that he has committed a sin. Such a person has committed minor disbelief and he does not leave from the fold of Islaam. Therefore, ruling by other than what Allaah has revealed occurs in four situations. Three of these cases result in a person committing major disbelief and the fourth one results in a person committing minor disbelief. Issue: The Ruling on removing all of the Sharee'ah and Ruling by Man-Made laws. If a person establishes all of the man-made laws and removes the Sharee'ah in its entirety, changing it completely around, this is considered changing the Religion. A group amongst the scholars have taken the view that such a person that does this has disbelieved because he has changed the Religion of Allaah. This is the verdict that was given by Shaikh Muhammad bin Ibraaheem (rahimahullaah), the former Muftee of the lands of Saudi Arabia. He said: "This is changing the Religion completely around – it is not in one issue only but rather it is changing all of the laws. So it means removing the Sharee'ah in its entirety and replacing it with man-made laws in every small or large affair." Furthermore, our teacher, Shaikh 'Abdul-'Azeez bin Baaz (rahimahullaah) held the view that even though he changes the Religion, he must believe that it is permissible to rule by man-made laws so that the proof can be established against him. So therefore this is the fifth situation, which is when someone changes the Religion. There is also a sixth situation, which is when the religious judge expends his efforts and strives hard to gain knowledge of a religious ruling, but he errs and rules by other than what Allaah has revealed. This is an error. So this person is not a disbeliever nor is he a sinner. Rather, he is a Mujtahid who has one reward based on the statement of the Prophet: "When the judge issues a verdict, making Ijtihaad (exerting himself) and is correct, he gets two rewards. And if he makes Ijtihaad and errs he gets one reward."  So this error of his is pardonable and he gets one reward for his Ijtihaad. And if he exerts his efforts and attains the truth, then he gets two rewards – one reward for the Ijtihaad and one reward for attaining the truth. THE FIFTH NULLIFIER Fifth: Whoever hates something that the Messenger came with, even though he may act on it, has disbelieved. ◄ explanation ► This is such as when someone hates the prayer. So he disbelieves even though he may pray. Or it is when he dislikes it. The proof for this is Allaah's statement: "That is because they disliked what Allaah sent down, so He nullified their deeds." [Surah Muhammad: 9] So if he hates something that the Messenger (sallAllaahu 'alayhi wa sallam) brought, such as from the obligatory matters or from the reward or from the punishment, such as him hating that the penal laws be inflicted on the fornicator or the thief, or he dislikes that, then this person has disbelieved. This is because he has hated and disliked that which Allaah has revealed. THE SIXTH NULLIFIER Sixth: Whoever mocks or ridicules any part of the Messenger's Religion or its rewards or punishments has committed an act of disbelief. The proof for this is Allaah's statement: "Say: 'Was it Allaah and His verses and His Messenger that you were mocking? Make no excuses, you have disbelieved after having had faith." [Surah At-Tawbah: 65-66] ◄ explanation ► This is such as the one who mocks the prayer or Zakaat or those who pray, making fun of them because of the fact that they pray not due to their personalities. Or he mocks those performing Hajj and ridicules them. Or he mocks those making Tawaaf because of the act they do, not because of them personally. Or he makes fun of the rewards of Paradise, such as when it is said to him that Allaah will enter the Muwahhid (one who affirms Tawheed) into Paradise, and Paradise has such and such joys in it, so he jokes and ridicules it, or he mocks the Hellfire. This person commits disbelief based on Allaah's saying: "Say: 'Was it Allaah and His verses and His Messenger that you were mocking? Make no excuses, you have disbelieved after having had faith.'" [Surah At-Tawbah: 65-66] This ayah (verse) was revealed with regard to a group of people who had mocked and ridiculed the Prophet during the battle expedition of Tabook. They said: "We have not seen anyone more eager to fill their stomachs nor more lying with their tongues nor more cowardly in the battlefield than the likes of these companions of ours." They meant by this the Messenger and his Companions. So this (above) ayah was revealed regarding them. Likewise, if someone reviles Allaah or reviles the Messenger or he reviles Islaam, he commits disbelief. THE SEVENTH NULLIFIER Seventh: Sorcery, which includes magic spells that cause a person to hate something he seeks after (sarf) or love something he doesn't seek after ('atf). So whoever performs it or is pleased with it being done, has committed disbelief. The proof for this is Allaah's statement: "And neither of these two (angels) would teach anyone until they had first said to them: 'We are only a trial (for the people), so do not commit disbelief.'" [Surah Al-Baqarah: 102] ◄ explanation ► This is because the sorcerer, whose magic comes by way of the devils, no doubt must implement some acts of Shirk towards the devil Jinn for the Jinn to then assist him. So the serving of one another becomes mutual between the Jinn and the human sorcerer, and there is a tie between the two of them. The Jinn does not serve the sorcerer unless he commits Shirk (ascribes partners) with Allaah, so he commits some forms of Shirk, such as supplicating to it (i.e. the Jinn) instead of Allaah, and offering a sacrificial animal to it. Or the devil may command him to trample upon the mus-haf with his feet or to urinate on the mus-haf or to stain it with some impurity. So when the sorcerer commits disbelief, the devil serves him by informing him of some hidden affair or it steals some things for him, or it responds to him when he commands it to strike some human being and so on. So whoever performs sorcery or is pleased with it, commits disbelief. This is since the one who is pleased with it is just like the one who does it. Allaah says: "And neither of these two (angels) would teach anyone until they had first said to them: 'We are only a trial (for the people), so do not commit disbelief.'" [Surah Al-Baqarah: 102] This is the type of sorcery of which the one who practices it makes contact with the devils. As for the type of sorcery, which the one who practices it does not come in contact with the devils, such as a sorcerer who doesn't contact the devils but yet he gives the people some medicines and intoxicants and gives them to drink things that cause harm to them, taking their money unjustly, this person if he deems it lawful, has committed disbelief. And if he makes taking the wealth of the people unjustly and harming them permissible, then he has committed disbelief. But if he doesn't deem it to be permissible, then he has committed one of the major sins because he has not made contact with the devils. But as for the sorcerer who does make contact with the devils, then he has committed an act of disbelief, because (in this case) the sorcerer will continue to commit disbelief. THE EIGHTH NULLIFIER Eighth: Supporting and assisting the polytheists against the Muslims. The proof for this is Allaah's statement: "And whoever amongst you takes them (i.e. the disbelievers) as allies and protectors then he is indeed from among them. Verily, Allaah does not guide a wrong-doing people." [Surah Al-Maa`idah: 51] ◄ explanation ► If one assists the polytheists against the Muslims, this means that he has allied with the polytheists and loves them. So his allying with them is apostasy because this indicates his love for them. So if he assists the polytheists against the Muslims with money, weapons or by giving his opinion, this is proof that he loves them and loving them is apostasy. So having love (for them) is the foundation for seeking allegiance (with them). And what stems from this is supporting and aiding them with one's views or money or weapons. So when one assists the polytheists against the Muslims, this means that he has preferred the polytheists over the Muslims. But as for if he assists a polytheist against another polytheist, then this does not fall under this discussion.1 THE NINTH NULLIFIER Ninth: Whoever believes that it is permitted for some people to be free of implementing) the Sharee'ah (revealed laws) of Muhammad (i.e. Islaam), just as it was permitted for Al-Khidr to be free from the Sharee'ah of Moosaa, then he is a disbeliever. ◄ explanation ► Meaning: He believes that it is permissible for him to be free from practicing the Sharee'ah of Muhammad and that he can worship Allaah with something other than the Sharee'ah that the Messenger came with. And he believes that he will reach Allaah and be from the inhabitants of Paradise even if he doesn't abide by the Sharee'ah of Muhammad, as some of the philosophers have stated. So he worships Allaah through the path of philosophy or the path of Sabianism or the path of Sufism, thinking that he can reach Allaah through the path of Muhammad or through some other path, and he says: "They are all the same."This person is a disbeliever because there is no path by which one can proceed towards Allaah except through the path of the Messenger (sallAllaahu 'alayhi wa sallam). It is not permissible for anyone to be free of implementing the Prophet's Sharee'ah (law system) because it is all encompassing for both the Jinn and mankind, and it is the last of all Sharaa'i (pl. of Sharee'ah; laws). As for Al-Khidr being free form the Sharee'ah of Moosaa, then there is no proof in this because the Sharee'ah of Moosaa was not all encompassing like that of Muhammad's (i.e it was for the Tribe of Israa`eel only). And also because Al-Khidr was a Prophet himself whom revelation was sent to, according to the most correct opinion. But if we were to take the other opinion, which is that he wasn't a Prophet, then still he wasn't from the Tribe of Israa`eel and Moosaa wasn't sent to him as a messenger. He was only sent to the Tribe of Israa`eel. Therefore, since Al-Khidr wasn't from them, the Sharee`ah of Moosaa didn't apply to him. However, the correct view is that he was a Prophet and that revelation was sent down to him. This is why Moosaa went to learn from him. Allaah said (quoting Al-Khidr): "And I did not do these things of my own accord." [Surah Al-Kahf: 82] This is proof that he was a Prophet that had revelation revealed to him. It would not be possible for him to kill the youth or to set the ship on fire or to rebuild the wall except due to inspiration, it would not be possible for him to do all of this except due to revelation. 2 To summarize: whoever believes that it is permitted for someone to be free from the Sharee'ah of Muhammad just as it was permissible for Al-Khidr to be free from the Sharee'ah of Moosaa, then he is a disbeliever due to there being a difference between the Sharee'ah of Muhammad, which was sent to everyone and the Sharee'ah of Moosaa, which was sent specifically to the Tribe of Israa`eel. So it is permissible for someone that is not from the Tribe of Israa`eel to be free from the Sharee'ah of Moosaa. But as for the Sharee'ah of Muhammad, it is not permissible for anyone to be free from it. THE TENTH NULLIFIER Tenth: Turning away from Allaah's Religion, not learning it or implementing it (is an act of disbelief). The proof for this is Allaah's saying: "And who does more wrong than he who is reminded of the ayaat (signs/verses) of his Lord, then turns away from them. Verily, We shall extract retribution from the criminals." [Surah As-Sajdah: 22] There is no difference, with regard to (committing any of) these nullifiers, between the one who jokes, the one who is serious or the one who does so out of fear. However, the one who commits them due to being coerced (is excused). All of these (ten) matters are from the gravest in danger and from those that most often occur. So the Muslim must beware of them and fear from these acts befalling him. We seek refuge in Allaah from those things that bring about His Anger and painful Punishment. May the peace and blessing be on the best of His creatures, Muhammad (sallAllaahu 'alayhi wa sallam). ◄ explanation ► The author states that there is no difference, with regard to these ten nullifiers, between the one who does them intentionally or jokingly or out of fear – such a person commits disbelief. For example, someone commits one of these acts and then says: "I'm joking," he still commits disbelief due to it, even if he was only playing around. Or he may do it intentionally and earnestly, in which case he commits disbelief. Or he may do it out of fear, in which case he also commits disbelief. No one is excused except for the one who is coerced, and he is the one who whose coercion is critical, such as when someone places a sword to his neck and tells him: "Disbelieve, for if you don't, we will kill you." This person does not commit disbelief, but his heart is required to remain firm with Faith. But in the case that his heart settles upon disbelief, then he disbelieves. So there are four cases: The First Case: when the person does it intentionally The Second Case: when the person does it jokingly or to make others laugh The Third Case: when the person does it out of fear The Fourth Case: when the person does it out of coercion whilst his heart settles upon disbelief. In these four cases, the person commits disbelief. The Fifth Case: when the person does it out of coercion whilst his heart is settled upon Eemaan (Faith). This person does not commit disbelief due to Allaah's statement: "Whoever disbelieved in Allaah after having believed, except he who is forced thereto and whose heart is at rest with Faith, but as for those who open their breasts to disbelief, upon them is the Wrath of Allaah and theirs will be a grave torment." [Surah An-Nahl: 106] And Allaah knows best. May the peace and blessings be on our Prophet Muhammad, his family and Companions. __________________________________________________ _______  QUESTIONS AND ANSWERS AFTER THE LESSON: Question: What is the ruling on holding and attending conferences that call to the unification of the religions? Answer: If these people believe that these religions are true or that its adherents are upon truth, then this is disbelief and apostasy, and we seek refuge in Allaah. Whoever calls to the unification of the religions because he holds that they are correct or because they are true, then this person is a disbeliever because he doesn't reject the Taaghoot (false deities/religions). The person who calls to the unification of the religions does not reject the Taghoot. He is calling the Muslims to be close to the religions of the Jews and the Christians, or to be like them or to agree with them or that they are upon the truth. This person has not disbelieved in the Taaghoot – this is apostasy. This person has committed one of the things that negates Islaam. Question: With respect to the rule on Takfeer, whoever does not hold the polytheists to be disbelievers, such as Ibn Sinaa (Avicenna), a person comes along and says: "I do not hold Ibn Seenaa to be a disbeliever, he is a Muslim to me." Does this person commit disbelief? Answer: If he is confused about him and is not aware of his condition, he does not commit disbelief until his (Ibn Seenaa's) affair is first made clear to him. However, the one who knows that he is a disbeliever and that he is a heretic, but yet does not deem him to be a disbeliever, this person falls under this Nullifier of Islaam. But this matter has not been made clear to some people, so the one who is not aware of his condition, his affair should be clarified to him. Question: [Continuing] But if he rejects and says: "I am not required to do this." Answer: He is required to do this. This means that he has fallen into one of these Nullifiers of Islaam: "Whoever does not consider the polytheists to be disbelievers, or has doubts about their disbelief or considers their ways and beliefs to be correct, then he has committed disbelief." You are required to hold the polytheists as disbelievers, make enmity with them and hate them for the sake of Allaah. Allaah has made this required upon you. Allaah has made Tawheed a requirement upon you. And there is no Tawheed unless one holds the polytheists to be disbelievers. Whoever does not hold the polytheists to be disbelievers or has doubts about their disbelief or holds their ways and beliefs to be correct, this person is a disbeliever just like them, because he does not reject the Taaghoot. Whoever does not disbelieve and reject the Taaghoot does not believe inAllaah. His Faith in Allaah and Tawheed is not correct unless there are two things: (1) Rejecting the false deities/religions, and (2) Having faith in Allaah. Rejecting the false deities/religion (Taaghoot) is what Allaah began with first in Laa Ilaaha IllaaAllaah [There is no deity worthy of worship except Allaah]. Laa Ilaaha [There is no deity worthy of worship] is a rejection of the false deities/religions. Question: What about the ruling on someone who doesn't hold a person to be a disbeliever because there is a difference of opinion concerning whether he is a disbeliever or not? Answer: This person that is declared a disbeliever must be someone who rejects doing something that is known from the Religion by necessity as an obligation or something that is known from the Religion by necessity as a prohibition. So (for example) whoever rejects the obligation of prayer has committed disbelief because it is unanimously agreed that the prayer is obligatory. There is no one who can say that the prayer is not obligatory. The same goes for someone who rejects the forbiddance of fornication or interest, because they are matters that have been agreed on by the Muslims that they are forbidden. However, those matters in which there is a difference of opinion or in which there is confusion over, if one rejects them, he does not commit disbelief. So if he rejects the prohibition of smoking, for example, he doesn't commit disbelief since there is obscurity regarding that issue. This is because some people outside of this country (i.e. Saudi Arabia) issue legal rulings that it is permissible to smoke, even though this is an erroneous and mistaken view. So this person does not commit disbelief. The same goes for a person who rejects the fact that wudoo (ablution) is required for someone who eats camel meat – he doesn't disbelieve, because there is a difference of opinion regarding this issue. Question: Is a Muslim excused due to ignorance? Answer: A human being is not excused due to ignorance if he is able to uplift this ignorance from himself and find someone he could ask. And also (he is not excused) with regard to a matter that is known from the Religion by necessity. And the likes of it must not be obscure – (such as when) a man deals with interest amongst the Muslims. So when it is said to him that this is Haraam (forbidden) he says: "I don't know, I'm ignorant." This is not acceptable because this is a matter that is clear to everyone. However if he were to be in a community that deals with interest, and its example is obscure and hidden from him. And say no one there accepts Islaam for example, so he lives in America and the people there deal with interest, so he thinks that it is lawful, this person perhaps (he will be excused) due to ignorance. So when this person becomes a Muslim and continues to deal with interest, and says: "I don't know, I'm ignorant" – yes, this person its possible that the likes of this person is excused due to ignorance. Meaning, if the ignorance is with regard to some matter that is precise and obscure – he is excused. As for with regard to the matters that are clear in which there are no obscurities – he is not excused. In the obscure matters that one can be ignorant about, i.e. such as the case with this individual, its possible that this person is excused due to ignorance. This is like the story that has been reported in the two Saheeh Collections about the man who ordered his family (when he died) to burn his body and disperse his ashes in the sea and in the land, saying: "If Allaah is able to get hold of me, He will indeed punish Me with a severe Torment." He did this out of ignorance. And what caused him to do this was his fear of Allaah, so Allaah forgave him and had mercy on him. 3 He did not do it deliberately, thinking that he will not fall under Allaah's Decree and Judgement in this situation. He neither rejected the resurrection nor did he deny Allaah's Ability, however he did deny the completeness of the details of Allaah's Ability because this was the extent of his knowledge. He did not deny this out of arrogance and stubbornness; rather he was ignorant and the thing that caused him to do it was his fear of Allaah. So this is an example of an obscure matter, as it relates to him. As for the clear matters, then what is not acceptable is when: A man lives amongst the Muslims yet he doesn't pray. So when he is advised, he says: "I don't know if the prayer is obligatory, I'm ignorant." This person is not paid attention to. And likewise if he says: "I don't know if alcohol is forbidden" or "if fornication is forbidden." This person is not listened to in this regard since these are clear matters. Question: What do we say about the one who doesn't differentiate between major and minor disbelief in the issue of ruling by other than what Allaah has revealed? Answer: How can he not differentiate? Allaah differentiates. The (religious) texts provide evidence for the difference between the two because this person is a sinner. The person who issues a ruling on one of the many issues, he is a sinner. He has not rejected ruling by the Sharee'ah. He holds it to be obligatory, however giving into his desires and the devil has overtaken him. Question: Is it upon everyone to unrestrictedly apply these rulings (i.e. regarding the issue of Ruling by other than what Allaah has revealed) or should this affair be refered back to its people (i.e. the scholars)? Answer: These matters should be returned back to the scholars, for they are ones who will study them and reflect on them. The common folk and the students should refer to the scholars in this regard, and it is not for them to issue rulings in these matters because they have not completed the time span of their studies. As for the common folk, then they are not qualified for this. And as for the students (of knowledge), then they too must reference the scholars and not issue rulings, making takfeer based on vain desires. Perhaps a person may get little knowledge, memorizing the Qur`aan and such, then he starts to issue rulings making takfeer of people. This is not for him – he must return it back to the scholars. This is because he may think something to be disbelief, when in fact it is not and this is due to his minimal knowledge, little insight and hastiness in issuing rulings. Question: What if one of the Muslim rulers supports something sinful due to some reason or due to a specific reason, then some people come and rule that his supporting these things means that he deems them to be permissible? Answer: This is not correct. Did he extract this belief - of him deeming it to be permissible - from his heart? Did he tell you that he deems it to be permissible? Supporting something can occur due to several reasons – even the sinners support one another but yet this does not mean that they are disbelievers. Furthermore, these things that they defend and support could have a mixture of lawful and unlawful things in them. Question: Is the committal of disbelief limited to denying (the truth; i.e. takdheeb) and holding a firm belief (in falsehood; i.e. 'Itiqaad)? Answer: Disbelief is not just restricted to denial. Disbelief occurs due to denial when someone denies Allaah or rejects the Messenger. Or if someone rejects something that is known from the Religion by necessity, he also commits disbelief. It can also occur due to an action, as is the case when someone prostrates to an idol, even if he doesn't believe in it. If someone tramples over the mus-haf with his feet whilst doing so intentionally, he commits disbelief. Or if he stains the mus-haf with impurities or with urine intentionally, he commits disbelief. Likewise, disbelief may occur through speech. For example, if someone reviles Allaah or reviles the Messenger or curses the Religion of Islaam or mocks and ridicules Allaah and His Messenger, he commits disbelief based on such speech. Disbelief also may occur due to doubt. If someone has doubt in Allaah or about His angels or he doubts the revealed Books or Messengers or he has doubts about Paradise and the Hellfire. For example, he says: "I don't know if there is a Paradise or not" or "...if there is a Hellfire or not?" He commits disbelief due to this doubt and uncertainty. Disbelief may also occur due to abandonment, say for example if someone turns away from the Religion, not learning it or worshipping Allaah. He commits disbelief due to this abandonment. As for the views of the Murji'ah that disbelief only occurs due to takdheeb (denial/rejection) then this is false. Question: Let's say a person has a dispute so he takes his matter to the judicial courts and the (religious) judge there gives a ruling on an issue. However, this person hates the ruling this judge gave on that issue. What is the verdict on this? Answer: If he doesn't hate it because it's the judgement of Allaah, then this person hates it due to some reason that is related to the worldly affairs. Therefore, he doesn't hate it because it is Allaah's judgement. So this person doesn't fall into disbelief. However, he is required to submit to the judgement of Allaah and His Messenger so long as he knows that this is a religious ruling. He must be pleased with it even though this ruling may be against him, as is stated in the hadeeth: "Whoever has someone swear to Allaah in his presence, then let him be pleased with it, and whoever is not pleased with it, then he is not from Allaah." So one must be pleased with the judgement of the Messenger. If he knows that this is the legal ruling he is obligated to be content with it. Allaah says: "But no by your Lord they can have no Faith until they make you (O Muhammad) judge in all disputes between them, and find no resistance in themselves against your decisions, and accept them with full submission." [Surah An-Nisaa: 65] And if he hates this judgement because it is the judgement of Allaah and His Messenger, and instead loves and adores the judgement of man-made laws, this is apostasy, and all refuge is sought in Allaah. This person has preferred the judgement of the Taaghoot over the judgement of Allaah and His Messenger. But in the case that he hates the judgement of the Taaghoot (false deities/religions), but he is not pleased with the religious ruling because he has been offended or lost money or something similar to that from the worldly-related reasons, not because he hates the judgement of Allaah and His Messenger, this person does not fall into disbelief. Question: What do you say about someone who says that Allaah's statement: "Say: 'Was it Allaah and His verses and His Messenger that you were mocking? Make no excuses, you have disbelieved after having had faith."[Surah At-Tawbah: 65-66] was revealed with regard to the hypocrites and that His saying: "after having had faith"means the outer Eemaan (i.e. not what's in the heart)? Answer: This is contrary to what is apparent from the ayah (verse). This misinterpretation requires a proof for it, since there occurs in the ayah: "Make no excuses, you have disbelieved after having had faith."  Question: [Continuing] So does that mean that it was revealed with regard to the Companions? Answer: Yes, it was revealed concerning a group of them during the battle of Tabook. The hypocrites were of different levels. Some of them did not have any Eemaan, some of them had Eemaan but it was weak, and some of them had Eemaan but it left them and vanished. So they were of different types. Question: What is the ruling on going to sorcerers? Answer: It is not permissible to go to sorcerers or to fortune-tellers or to astrologers, nor is it permissible to ask them. There has been a severe threat reported in the texts concerning asking them. The Prophet (sallAllaahu 'alayhi wa sallam) said: "Whoever goes to a diviner and asks him about something, his prayer will not be accepted for forty days." As for someone who goes to a soothsayer and believes in what he tells him, he has disbelieved in what has been revealed to Muhammad (sallAllaahu 'alayhi wa sallam). A fortune-teller (Kaahin) is someone who gets a vision from the Jinn by which he is informed about some of the affairs of the Unseen (Ghayb) that will occur in the future. This person is called a Kaahin (fortune-teller). A sorcerer (Saahir) is someone that makes contact with the devils and he commits disbelief by way of making potions and brews, tying knots and making spells and incantations. An astrologer (Munajjim) is someone that claims knowledge of the Unseen based on his looking at the stars, and he claims that they have an effect on the things that occur on earth. An 'arraaf (diviner) is someone that claims to have knowledge of affairs by first informing a person about something (he lost) that was stolen and the place where he lost it. The same goes for the one who writes down Abaajaad (numeric symbols of letters): abjad hawwaz huttee kalaman sa'fas qarshat thakhadh dadhigh – These are Abjad letters that some people write, using them to gain knowledge of the unseen affairs. But as for the one who writes them down to learn from them (i.e. the letters), and doesn't use them to gain knowledge of the Unseen, such as using it to gain knowledge of the dead and so on, then he does not fall into this aspect. The same goes for one who opens the book and attends the Jinn or the one who reads into a cup or reads into his palm. All of these individuals, if they claim to know the Unseen, they are all disbelievers. However their methods vary. But if they all claim to know the Unseen, then they are disbelievers. So if one claims to know the Unseen by way of spells, incantations, tying of knots, medicines and potions, then he is a called a Saahir (sorcerer). And if he claims to know what will happen in the future, then he is a Kaahin (fortuneteller). And if he claims knowledge of the Unseen due to his looking at the stars, he is called a Munajjim (astrologer). And if he claims knowledge by way of knowing where a stolen good is and where it was lost, he is called an 'Arraaf (diviner). Similarly, those who throw stones and write on the ground, claiming to know the Unseen, all of these people are disbelievers – all of them are Munajjimoon (astrologers). Question: We would like a detailed explanation on the issue of seeking assistance from the righteous Jinn. Answer: Concerning seeking assistance from the Jinn, Shaikh-ul-Islaam (Ibn Taimiyyah) mentioned that a human being making contact with the Jinn occurs in three scenarios: First: When he calls him to Allaah and commands him to good and forbids him from evil. This is required. Calling to Allaah, commanding towards good, and forbidding from evil is required for humans and Jinn. But this only occurs if Allaah decrees for such to happen and so on. So he should give them da'wah (invitation to Islaam), command them towards good, and forbid them from evil only – not exceeding beyond this. This can occur for there may be found some righteous Jinn that attend some of the gatherings in which they can talk to the people. But this is if the person invites them (to Islaam) and commands them towards good. This is necessary. Second: That one seeks assistance from them in matters that are permissible, such as one seeking help from them in order to repair his automobile or to mend his farmland or to build his house. Shaikh-ul-Islaam (Ibn Taimiyyah) said: "The foundation with regard to it is that it is permissible." But nevertheless, it is not proper for a human being to seek help from the Jinn, even in the permissible matters. This is since we cannot see the Jinn and we do not know what is true from their statements from that which is false. Also, the Jinn have less intellect than human beings and they are not honest, so they will take a person to an outcome that is not praiseworthy. This is since Allaah said: "O you who believe, if an evildoer (i.e. faasiq) comes to you with some news then verify it." [Surah Al-Hujuraat: 6] This refers to an evildoer from amongst the human beings, so the Jinn are worse in this regard. Some of those who recite (upon possessed people) seek help (from the Jinn) in this manner. Some of them say: "I speak to a Jinnee and seek such and such from him and he has informed me about such and such. And he has informed me of where I can find the magic." And so on and so forth. Some of them even say that they are Muslim. We say: Who informed you? Do you know what his condition is? Can he be believed? This Jinnee right now is a faasiq(an evildoer). He has attacked this human being (by possessing him), so therefore he is a faasiq (evildoer). Neither his speech nor his reports are to be accepted. So you should not take his reports nor seek assistance from him. Just invite him to Allaah or recite (Qur`aan) upon him and request him to come out from this Muslim and to not cause harm to him. As for what some people say: "I sought such and such from him and he informed me of such and such and of such and such magic" and he sits with him for hours, but yet the Jinnee tells him lies so how can he rely on his words? And how does he know that he is correct? Then they may even take him to an outcome that is not praiseworthy – even in the matters that are permissible, because they will gradually take him to different levels until they make him fall into Shirk. 4 Question: What is the ruling on reading and believing in horoscopes? Answer: If one claims to know the Unseen (Ghayb) because of them, then this is disbelief and apostasy. This istanjeem (predicting the future based on astrology). Question: And if one believes in these horoscopes? Answer: If someone believes them in their claim to know the Unseen, then he is a disbeliever because he has disbelieved in the statement of Allaah: "Say: No one in the heavens and the earth knows the Unseen except Allaah." [Surah An-Naml: 65] Question: What is your advice on someone who wants to cure magic with similar magic, saying: "I am forced to do this?" Answer: Curing magic is known as Nushrah amongst the scholars. The correct opinion, which the scholars that have verified this issue are upon is that curing magic is divided into two categories: First: Curing magic with magic just like it. This is forbidden. Second: Curing magic with incantations that have been prescribed in the Religion or lawful medications. This is permissible. One may recite Ayat-ul-Kursee or the Mu'awidhatayn 5 or the verses that talk about magic in them. Or he may utter supplications that have been prescribed in the Religion such as: "O Allaah, Lord of makind. Remove this harm and cure me. You are the Healer – there is no cure except Your cure – a cure that does not leave a sickness" and "In the Name of Allaah. I perform ruqyaa on you from everything that is harming you and from every jealous person or evil eye. May Allaah heal you."  Or he may use lawful medicines or good remedies. There is no harm in any of this. This is the correct view that is held by those who have verified this issue. Furthermore, this is the view that the great scholar Ibn Al-Qayyim has preferred and it is the view that the Imaam and Mujaddid, Muhammad bin 'Abdil-Wahhaab (rahimahullah) has preferred in his book Kitaab at-Tawheed, saying "Chapter: What has been reported concerning Nushrah." So therefore, Nushrah is divided into two categories: Nushrah that is permissible and Nushrah that is forbidden.Nushrah means curing and removing the magic that has been placed on someone. Curing him with magic the likes of it is forbidden, whereas curing it with prescribed incantations or permissible medicines is allowed. Question: Is he considered believing in them if he goes to them, saying: "This is an emergency?" Answer: This is not permissible. He should not do this, based on what is held by the scholars that have verified this issue. He must not go to a sorcerer. As for believing them, then this is something totally different. If he believes in them then he has committed disbelief. However, it is not permissible to go to them. This is an avenue that has been blocked off (i.e. forbidden). Question: What about someone who aids the disbelievers against the Muslims out of fear for his worldly possessions? Answer: This person commits disbelief even if he does so out of fear for his worldly possessions based on the text from the Qur`aan: "That is because they preferred the life of this world over the Hereafter." [Surah An-Nahl: 107] This means he had some worldly possession. This person has disbelieved because he put his worldly possession above his Religion. The Religion of Allaah takes precedence over his worldly benefits – if he places his worldly benefits over his Religion, he has committed disbelief. Question: Are the Nullifiers of Islaam limited (i.e. to just ten)? Answer: The things that negate and nullify one's Islaam are many. The scholars from every madh-hab – the Hanbalees, the Shaafi'ees, the Maalikees and the Hanafees – all of them included chapters in their books on Fiqh titled"Chapter: The Ruling on the Apostate." This refers to a person that has disbelieved after having been Muslim. And they mentioned various categories of them (i.e. different forms of apostasy). The Hanafees were the most prolific from all the madhaahib in mentioning the things that nullify one's Islaam. In fact they said: "If someone refers to a masjid and a mush-haf as being small, such as by saying musayjid (small masjid) or musayhif (little mus-haf), intending to degrade them, then he has disbelieved." Question: The Imaam (rahimahullaah) has mentioned for some of these Nullifiers of Islaam that there is a consensus for it amongst the scholars, but he didn't mention this for all of them. Answer: It is known that all of these nullifiers are unanimously agreed upon. There is no doubt about this. He only mentioned the Ijmaa' (unanimous consensus) for some of them in order to clarify. All of these issues are matters that are known from the Religion by necessity. Question: What is meant by turning away in the author's statement: "Tenth: Turning away from Allaah's Religion, not learning it or implementing it…?" Answer: What "turning away" means is turning away from the religion in its totality – so he does not learn it nor does he act on it. [End of the Treatise] Source: Al-Ibaanah [The website is no longer functioning]  Translated by: Abu Maryam Isma'eel Alarcon  Footnotes:  1- Publisher's Note: There is a beneficial treatise regarding this subject written by Imaam Sulaymaan bin 'Abdillaah Aali Shaikh (d. 1233H, rahimahullaah), the grandson of Imaam Muhammad bin 'Abdil-Wahhaab. The treatise is titled "The Ruling on Allying with the People of Shirk"and will appear on Al-Ibaanah.Com as a downloadable e-book in the future, by the Will of Allaah.  2- Translator's Note: The story of Moosaa's meeting with Al-Khidr can be found in the Qur`aan (Surah Al-Kahf: ayat 60-82). For a detailed account of the events that took place between Moosaa and Khidr and an explanation of why the latter did the above-mentioned actions of fixing the wall, destroying the ship and killing the boy, refer to Saheeh Al-Bukhaaree (Eng.: vol. 6, no. 249).  3- Refer to this hadeeth in Saheeh Muslim (Eng. Book 37, no. 6638)  4- Translator's Note: The Shaikh did not expound on the third situation. It is when a human being makes contact with the Jinn in matters that are impermissible, such as has been mentioned in the previous question and answer.  5- Translator's Note: Surah Al-Falaq and Surah An-Naas Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk If I said anything correct, then it is from Allaah (subhanahu wa taa'ala), and if I erred, then that is from me and shaytan. - Allaah, The Most High, said (what means):  And I (Allaah) created not the jinns and humans except they should worship Me (Alone). (Adh-Dhariyat, ayah 56) - Allaah, The Most High, said (what means): And whoever contradicts and opposes the Messenger (Muhammad, (salallaahu 'alaihi wasallam)) after the right path has been shown clearly to him, and follows other than the believers' way. We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination. (An-Nisa, ayah 115)   - The Prophet (salallaahu 'alaihiwasallam) said, "Hold firmly to my Sunnah and the Sunnah of the Rightly-Guided Caliphs after me. Hold o­nto it with your molar teeth. And beware of newly invented affairs, since every newly invented affair is an innovation, and every innovation is misguidance and every innovation is in the Fire." [Ahmad (4/126), at-Tirmidhee (no. 2676), al-Haakim (1/96) and by al-Baghawee in Sharhus-Sunnah (1/105)] - Prophet Muhammad (salallaahu 'alaihi wasallam) told his daughter Fatimah: "...I am a blessed Salaf for you." (Bukhari, Muslim)  - "Adhere to the narrations of the Salaf (the Prophet and Sahaaba), even if the people were to abandon you. And beware of the opinions of people, no matter how much they beautify it with speech." - Imaam al-Awzaa'ee [d. 157H, rahimahullaah]    - Abu Hanifah [d.150H, rahimahullaah] said: "Stick to the narrations and the way of the Salaf (Predecessors), and beware of newly invented matters, for all of it is innovation." [as-Suyooti] - Abdullaah bin 'Umar (may Allaah be pleased with them both) said: "Every bid'ah(religious innovation) is misguidance, even if people think it is good." [Al-Lalikaii in Sharh Usul Itiqad Ahl Al-Sunnah wa Al-Jama'ah Vol 1. P134, no.111]  - Allaah's Messenger (sallallaahu 'alaihi wasallam) said, "I have left you upon clear proof, its night is like its day. No one deviates from it except one who is destroyed, and whoever lives (long) from amongst you will see great controversy. So stick to what you know from my Sunnah (example) and the Sunnah of the orthodox, rightly-guided caliphs. Cling to that with your molar teeth, and stick to obedience even if it is to an Abyssinian slave, since the believer is like the submissive camel - wherever he is led, he follows." [Ahmad]   - Ahmed ibn Hanbal [d.241H, rahimahullaah] said: "The Fundamental Principles of the Sunnah with us are: Holding fast to what the Companions of the Messenger of Allaah (sallallaahu 'alaihi wasallam) were upon. And taking them (and their way) as a model to be followed. And the abandonment of (religious) innovations, and every innovation is misguidance." [Usool as-Sunnah] - Every issue of aqeedah (creed), 'ibaadah (worship) or manhaj (methodology) which the Book of Allaah and the Sunnah has not provided a text for and upon which the Companions never agreed upon is falsehood, vain and innovated.

A Biography of Shaykh Badee Uddin Shah ar-Rashidee as-Sindi (rahimahullaah Ta’ala)

Transcribed from a lecture given by his student Shaykh Abdullah Naasir Rehmani

Today, the topic of discussion that I have been given is the Seerah [biography] of our Shaykh, Allaamah Badee-ud-Deen Shah ar-Rashidee. It is a coincidence that in the past two days I was in the hometown, or rather in the library of my Shaykh. The Shaykh belonged to an area named Saeedabad, which is approximately at a distance of 70km from Hyderabad. Our annual conference was held there these past two days. This was the 20th year, the series of conferences having been initiated by Shah Sahib himself. 
Whenever I visit the hometown of my Shaykh, I feel as if by the departure of one man the whole town has become desolate. It reminds me of the following verses:

Whenever I visit the city of my friend
I don’t find my friend, though the city is unchanged

Anyhow, this is a system ordained by Allaah, and it is by this system that the world moves on. Our Shaykh, Badee-ud-Deen(rahimahullaah) was born on the 15th of July 1925. His birthplace is a town named Pir Chando which is at a distance of approximately 70 km from Hyderabad. When Shah Sahib's (sahib is a term of respect used in the Indo/Pak subcontinent)(rahimahullaah) sixth grandfather in the line of lineage, Syed Raashid Shah, passed away, he left a chanda (flag) and a pagree(turban) to each of his two sons. Shah Sahib's fifth grandfather in the line of lineage, Syed Yaseen Shah, inherited the chanda and the pagree was inherited by his brother. This is how the Rashidee family split into two different families, Pir Chanda and Pir Pagara. Pir Pagara, which has a great deal of importance in Pakistani politics, is from the extended family of Shah Sahib.

All of them are from the progeny of Rashid Shah. It can be said that the Pir Pagara family developed a leaning towards politics. Their history of Peeri Mureedi continues on to this day. Conversely, the family of Shah Sahib was more inclined towards religion and knowledge, and this legacy continues by the grace and blessings of Allaah. 
Shah Sahib's father, Ehsanullah Shah, was also a scholar and Muhaddith [scholar of hadeeth]. He laid the foundation of a madrassah [institute of Islamic learning] in his hometown. It is here that Shah Sahib got his early religious education and was able to benefit from different teachers in various subjects. It is during his education here that he developed an interest in Uloom-ul-Hadeeth [knowledge of the sciences of Hadeeth]. He also travelled outside his hometown to nurture this interest and to learn hadeeth sciences from various scholars. Among them are: 
Shaykh-ul-Islaam Maulana Thana ullah Amritsaree (rahimahullaah)
Muhaddith Abu Muhammad ‘Abdul-Haq Bahawalpuree al-Muhajir ul Makki (rahimahullaah) 
Shaykh-ul-Hadeeth Allaamah Hafidh ‘Abdullaah Muhaddith Roparee (rahimahullaah)
Allaamah Abu Ishaaq Naik Muhammad (rahimahullaah)
Allaamah Abu Sa’eed Sharf-ud-Deen Dehlwee (rahimahullaah)  
It is from Allaamah Abu Sa’eed Sharf-ud-Deen Dehlwee (rahimahullaah) that Shah Sahib received an ijazah [permission to narrate from a teacher] and sanad [chain of narration] in hadeeth. All of the above Mashaayikh were under the direct tutelage ofShaykh-ul-Qul Miyan Nazeer Hussain Muhaddith Dehlwee (rahimahullaah). This is one way in which our Shaykh, Badee-ud-Deen (rahimahullaah)  was a student of Shaykh-ul-Qul Miyan Sahib. The sanad of Shaykh-ul-Qul Miyan Sahib is famous as has been noted in various books. I have read and seen this sanad and after reading and doing some research I found out that this sanad can be traced to Imaam al-Bukhaaree in seventeen ways. And if we take one particular sanad of Imaam al-Bukhaaree which is from the tareekh of Imaam Makki, then the sanad of Shaykh Badee-ud-Deen (rahimahullaah) can be traced back to the prophet (sall-Allaahu ‘alayhi wa sallam) in 20 ways. 
After receiving ijazah from the scholars, Shah Sahib returned to his hometown and started da’wah and teaching in Sindh. This was a time when da’wah of Qur’aan and Sunnah was full of hardships, especially in Sindh. In those days almost everyone was associated with one peer or the other and it was their ‘Aqeedah [authentic belief system of al-Islam] that if they give presents to their peer in the form of animals etc. then this is enough for their salvation. They believed that by doing so, the peer would take care of their affairs of this world and the hereafter. This was a dangerous ignorance and Shah Sahib voiced out against this uncompromisingly. Initially, he busied himself with teaching and taught a lot of the scholars of Sindh especially in hadeeth alongside his work in the field of da’wah. 
Shah Sahib had an astounding memory. He memorised the Qur’aan while an adult in 1948 in just 3 months. The fact that he memorised such a lengthy book in just 3 months can only be considered a miracle of a wali [Awliyaa of Allaah (Ally of Allaah one who aids and promotes the correct understanding of the religion of al-Islam].  Shah Sahib once told us that he was going for some event on a camel from Saeedabad, and it was while sitting on this camel that he memorised Soorah Noor. 
Shah Sahib was in a way the first alim or mubbaligh [narrator of a message] to have done da’wah work in his area. As mentioned earlier, the Sindh province was and still is home to some of the worst forms of Jahiliyyah. In light of this, it was very difficult to do da’wah work there. However, Allaah gave him tawfeeq [ability] and even though he had to face many dangers, he went on with da’wah work. 
There were assassination attempts, and many a times his opponents would complain to the governments and hence creating problems for him. He was banned from speaking in public and put under house arrest on several occasions. All of this was the propaganda of his opponents that made da’wah work difficult in its incipient stages. There were few people with proper ‘Aqeedah. Our Shaykh once told us that he was waiting at a train station so that he may go back to his town, when he saw a man praying at the station with his hands on his chest and also performing rafaulyadein [raising both hands level with the shoulders or level to the ears at the time of going into and coming out of Rukoo and at the time of getting up from the tashahud]. Shah Sahib was really pleased to see an Ahlul Hadeeth [The People of Hadeeth] and decided to meet him. At that very point, the train arrived. The train for his town came once a day. So he could either take the train and go back, or meet the man at the station in which case he would have to stay there for another day. But the Ahlul Hadeeth were so few that he decided to leave the train and meet his Ahlul Hadeeth companion. However, if you visit Sindh now you will see that the Ahlul Hadeeth are great in number, and that the da’wah of Tawheed is everywhere. Shah Sahib told us that when he began Salafi da’wah in Sindh, there was not a single Ahlul Hadeeth Masjid in the province apart from a couple in Karachi and Hyderabad. However, when our Shaykh passed away, there were about 700 mosques in the province. Now the total has increased to about 850 Alhamdulillaah. These are the blessings of Allaah, and the fruits of the work Allaah enabled him to do. 
As mentioned earlier, on several occasions there were assassination attempts on our Shaykh’s life. Even though he had to face severe opposition at times, he demonstrated patience and steadfastness throughout. I'll now talk of one incident out of the many that occurred during his da’wah work. The Shaykh was invited to give a lecture at a village that only had a few Salafi’s in it. The Shaykh went to the village walking a long distance since there were not that many means to commute otherwise at the time. When the Shaykh arrived at the village, the Imaam of the local Masjid opposed his visit. The Imaam gathered the feudal leaders and popular personalities of the village on his side and arrived at the Masjid with sticks and shovels and told the Salafi’s that they will not let them proceed with their programme. Nonetheless, the Salafi’s had a firm resolve to go ahead with the schedule even if that entailed much sacrifice. However, Shah Sahib (rahimahullaah) forbid them from doing so since that would be detrimental to their da’wah. One of the attendees suggested that they to hold the lecture in his house. So the Shaykh proceeded to his house and sat on the rooftop with his two or three companions sitting in front of him. The Shaykh started his lecture and since Allaah had bestowed him with a loud voice, his lecture could be heard in the surrounding houses. The propaganda was that the Shaykh speaks out against the Prophet (sall-Allaahu ‘alayhi wa sallam). However, what they heard was completely different from the rumours that were spread about him. He was presenting the Qur’aan and ahaadeeth of the Nabi(sall-Allaahu ‘alayhi wa sallam). So one person came from the surrounding area to listen to him, then another, and another, and people kept coming from wherever his voice could reach. Shah Sahib kept lecturing for hours and hours and as a result of that, almost the whole village became Ahlul Hadeeth. This event is a testimony of the patience of the Shaykh. In the initial stages of da’wah, one has to go through a lot of hardships and difficult situations. Allaah ta'aala gave the Shaykh taufeeq to remain steadfast. 
Other than this, there were numerous instances in the life of the Shaykh where graves were flattened. He was often challenged and accepted to debate with people of various groups. A lot of people would become Ahlul Hadeeth at these debates and at times even scholars. A testimony to this is a debate that took place in Larkana during which Maulana Hayatullah Laashaaree (hafizahullah) turned Ahlul Hadeeth. He is still amongst us today and is 130 years old having turned Ahlul Hadeeth at the age of approximately 100 years. Before this he used to teach fiqh [Islamic Jurisprudence] for about 70 years in various Hanafi madaris but now is Ahlul Hadeeth with a very strong and deep grounding in ‘Aqeedah and is busy with da’wah work alhamdulillaah. 
Our Shaykh also lived in Saudi Arabia for about 5 years giving duroos at the Haram in Makkah Mukkarramah. His duroos were on Tafsir ibn Kathir and Saheeh al-Bukhaaree. Other than those, he also gave a dars in al-Muhallah by Ibn Hazm. For some time after that he gave dars at Daar al-Hadeeth, Makkah, after which he lectured for 2 years at Mahd-ul-Haram al-Makki for which Shaykh ‘Abdullaah bin Humaid specially requested him. It was his duroos there that earned him worldwide acclaim. Some of his lectures there were in Arabic and some in Urdu. These were extremely popular among the taalib-ul-‘ilm [student of Islamic knowledge] and they would travel for far and wide to attend these. They had an ilmi environment that cannot be described in words. There are two duroos that he delivered at the Islaamic University of Madeenah that became very popular among the masses. One of them was against tasawwuf [soofism] and the other on the virtues of the people of Hadeeth. Both of these were presided by Shaykh bin Baaz (rahimahullaah), as a matter of fact, it was he who invited Shah Sahib to give the duroos. Shaykh Naasir-ud-Deen al-Albaanee (rahimahullaah) was also present and praised the duroos given by Shah Sahib. The Ulamaa there were surprised at his religious acumen and especially by his command over hadeeth sciences. They were also impressed by the number ahaadeeth he had memorised with isnaad and references. 
The Shaykh also holds a special position in ‘ilm-ul-rijaal [knowledge of the narrators]. The greatest attestation to this are the words of Shaykh Thana ullah Amritsaree (rahimahullaah) at a conference before the independence of Pakistan. This conference was attended by many of the famous Mashaayikh of the Indian subcontinent and was presided by our Shaykh Badee-ud-Deen (rahimahullaah). At the beginning a speech given by Maulana Thana ullah Amritsaree (rahimahullaah), He said:“I feel privileged to be speaking at an event presided by the Imaam of ‘ilm-ul-rijaal.” Being given such a tazkiyah [in this case a personal character reference] from your teacher (who is one of the foremost scholars of the subcontinent) is indeed an attestation to the abilities of the Shaykh. He was indeed the flag holder of Tawheed and Sunnah in the province and we think that Allaah brought him to this world for this purpose. 
Throughout his time in Sindh there were very few days that he would actually spend at home. He used to give duroos [regular classes] almost every day in some village or city. At times he would be away from home for more than a week, giving a lecture in one village and then straight away proceeding to another to do likewise. He used to give each of these duroos with zeal and zest and made sure he paid due attention to the aspects which required him to do so. His da’wah sessions especially gained widespread acclaim in the desert area of Thar. Most of his travelling there involved extreme exhaustion and even those who go there today and with ample resources will not deny this. However, the Shaykh sometimes used to spend about a month in a go in these regions calling people towards Tawheed and Sunnah. Resultantly, there are literally hundreds of villages in the Thar area which are completely Ahlul Hadeeth. 
I have been fortunate enough to study under the Shaykh since 1982 till his passing away in 1996. When I returned from Imam Muhammad bin Saud University in 1982, I contacted the Shaykh straight away and have often had the chance to stay in his company till his death. What did I see during this time? I saw that Shah Sahib was a Muhaddith, memorizer of hadeeth with asaneed and at the very least he used to know in which book and chapter you could find a particular hadeeth. It was the habit of Shah Sahib not to let go of a new book till having read it from cover to cover. And since he had a tenacious memory, he memorised everything he read. He always corroborated his stance by using evidences from the Qur’aan and Sunnah. I remember vividly that at a dars in Hyderabad, a Hanafi stood up and asked him to prove the manner of his prayer using evidences only from Saheeh al-Bukhaaree and Saheeh Muslim. So at that time Shah Sahib explained each and every step of Salaah, from takbeer-e-tahreema [opening takbeer] to Salaam, using evidences only from the aforementioned books and that also by memory. 
While travelling, Shah Sahib either answered questions that were posed to him or when he saw that his companions are silent, he busied himself with the recitation of the Qur’aan. At times I saw that when he left his house for a journey which was to last 3, 4 or 5 days, he used to begin reciting the Qur’aan, and when he would be returning we used to hear him reciting some of the last Soorah’s, i.e. he used to finish reciting the Qur’aan on a journey which lasted just 3 or 4 days. He used to establish Qiyaam-ul-Layl [Night prayer performed in Ramadaan] throughout his life; no matter how late he came back from an event, he used to make sure that he got up for tahajjud. At times if he feared that he would not be able to wake up, he would pray Qiyaam-ul-Layl and then go to bed. When on a journey, he used to pray Qiyaam-ul-Layl on whatever he was riding on, as is proven from the Sunnah. 
The Shaykh travelled to various countries such as the US and some European states. I feel honoured to have accompanied the Shaykh on some of his overseas trips especially the one to Kuwait. During the time that he time spent there, the Shaykh would be fully occupied with knowledge-based activities. After Fajr, he would give a dars on Bukhaaree after which he used to rest for a while. Dars-e-Mustallah from 11 in the morning till Dhuhr, and then duroos after Dhuhr, ‘Asr and Maghrib. And the people who used to drive him from one place to another in between these duroos used to read books from Shah Sahib during these journeys. Many of the major scholars of the region took ijaazah in hadeeth from him. When the news that Shah Sahib was in Kuwait reached Saudi Arabia, a lot of the scholars and students from there travelled to Kuwait so as to meet him and benefit from him. All throughout this month, Shah Sahib only used to rest a couple hours a day, the rest of this time was either spent giving duroos or answering questions. We used to be amazed at how Allaah enabled him to do so much work for Islaam. This is the blessing of Allaah that he bestows upon whomsoever He wills. 
All of this is because Shah Sahib blessed by Allaah with an ocean of knowledge. Whenever we used to read from the Shaykh or listen to his lectures, we used to see the characteristics of the ‘Aaimah [scholars] in him. Amongst others, we saw in him the reasoning skills of Hafiz Ibn Hazm (rahimahullaah), the descriptive skills of Ibn al-Qayyim (rahimahullaah) and the power of proof of Imaam ibn Taymiyyah (rahimahullaah). When we used to study hadeeth or talk about asaaneed we used to see in him the likeness of major scholars in the field of Jarh wa Ta’deel [Praise and Disparagement of narrators in chains of narration]. Allaah blessed him with all these qualities and hence people all throughout the world would benefit from his ‘ilm. Because of the efforts of the Shaykh, the zeal and fervour with which people learn ‘Aqeedah, hadeeth and Sunnah, we do not see it anywhere else in Pakistan. 
Shah Sahib's library is indeed an exemplary one. There are between fifteen and twenty thousand books in this private library that include manuscripts and books some that run into several volumes. In his heart he had a special place for books; if he came across a new book he would try to buy it despite limited financial means. Some books people would give him gratuitously; he used to be very pleased when he received these gifts. If you open up a book from his library you will often see that it is filled with notes in the margin area and at other places. At times these notes would criticise or corroborate what was written and at other times it would just be an elaboration of the points mentioned. There are about 150 of our Shaykh’s own books and publications. Most of these are in Arabic while the rest are in Urdu and Sindee. Shah Sahib (rahimahullaah) had an equal command over all three of these languages. Furthermore, Allaah had also blessed him with some proficiency in understanding and speaking Persian. Some of his books are in such esoteric Arabic such that even Arabs are unable to understand them unless they have a dictionary with them. For example, his book al-Ujool which mentions 80 meanings of kalimah al-Ujoos; understanding this book is not an easy endeavour. A lot of Arab Ulamaa have been astounded by the book, and found it hard to believe that an ajmee [non-Arab] Alim could write such a book. There is another book which he wrote on ‘Aqeedah, only using words which do not have any dots in them. It is about 80 pages long and there are words in it that are even difficult to find in Arabic dictionaries. 
Other than this there are a lot of other books that he authored, the most important one being in the area of Tafsir. He started writing this Tafsir in Sindhi because there was no Salafi Tafsir written in it. He went ahead despite a lot of people requesting him to write it in Arabic since it will have a worldwide market. The Shaykh said I am not looking for fame; rather I want to write a Tafsir from which people of this area can benefit. The Shaykh was only able to write this Tafsir till Soorah Yoosuf after which he passed away. Nine volumes of this Tafsir have already been published, the first one being the preamble; the Tafsir of Soorah Fathiha is over 600 pages. It is expected that the rest of the Tafsir will be completed and published in 15 volumes inshaa’Allaah. This Tafsir has been written according to the Salafi Manhaj. It is free from dh'aeef [weaknesses], ghareeb [being rare wordings] or Israelite traditions. What is special about this Tafsir is that it has been attempted to explain each ayah with ahaadeeth and that each explanation highlights the Salafi creed. 
Once Shah Sahib received a letter with 5 questions from Multan inquiring about tawassul [the legislated forms of seeking nearness to Allaah] and the Sufi concept of wahdatul wajood [The concept of Allaah and His creation being one as promoted by Mohiyuddin ibn al-Arabi {the sufi)]. Shah Sahib began writing the answer to these five questions and this answer took the shape of a 600 page book which got published by the name of Tawheed-e-Khaalis.

When Shah Sahib (rahimahullaah) was told about its publication, he expressed a desire for it to be translated into Arabic. I have translated about 300 pages; may Allah give me the taufeeq [ability] to complete its translation. This book will be inshaa’Allaah a gem in ‘Aqeedah and these two issues in particular. 
Shah Sahib did not pay much attention to matters of this world, he owned land which ran over hundreds of acres but did not oversee the work on these fields since that would mean distancing himself from ‘ilm [seeking beneficial knowledge]. So he would sublet that land and receive a percentage of the earnings from the land, but never allowed himself to be detracted from his mission. Those who have met him are well aware of his high standing in ‘ilm. Shaykh al-Albaanee once told the people of America to invite the Shaykh and benefit from his ‘ilm. Other Shuyookh who have also praised him include Shaykh bin Baaz and Shaykh Rabee’. 
Allaah enabled him to work in the fields of da’wah, research, teaching and other fields with which one can serve Islaam. I would say his life was a reflection of the hadeeth: “In every age, there will be people who will uphold this Deen.” Hence there will be people who will continue to learn, teach and spread the correct understanding of this Deen and oppose those who go against it. Allaah blessed Shah Sahib with these characteristics; all throughout his life he presented the concept of Tawheed in its pure form. I pray that Allaah make the Shaykh a manifestation of the du’aa made by the Prophet (sall-Allaahu ‘alayhi wa sallam)at Mina: “Ya Allaah brighten the face of the believer who listens to my hadeeth, memorises it and spreads it.” I advise myself and all of you to form a relationship with hadeeth; it is the basis of fahm-e-Deen [correct understanding of the religion]], fahm-e-’Aqeedah [correct understanding of the belief system contained within al-Islam] and fahm-e-Manhaj [correct understanding of the Methodology of understanding al-Islam]. May Allaah give us all tawfeeq. 
The Shaykh passed away in Karachi on 8th January 1996 and was laid to rest in his ancestral hometown of Pir Chanda. A multitude of people arrived from various parts of the country for his funeral in Saeedabad, as a matter of fact, after we finished the funeral prayer, another one had to be arranged because another crowd had arrived. 
May Allaah enable to us to follow this path as well, and make us one of those who uphold the Qur’aan and Sunnah and act upon