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Iman Muhammad Jamal Zeeno

This is a discussion on Iman Muhammad Jamal Zeeno within the Helpers' Corner forums, part of the Miscellaneous category; Does anyone have more information on this person? A biography of some sort. Any links? I see his name is ...

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    Default Iman Muhammad Jamal Zeeno

    Does anyone have more information on this person? A biography of some sort. Any links?

    I see his name is rendered differently on many sites and on his publications.

    Iman Muhammad Jamal/Jamaal Zeeno/Zino
    Muhammad Bin Jamal Zino

    He has written:

    *Islamic Creed (Questions and Answers)
    *Pillars of Islam and Iman
    *What a Muslim Believes
    *Islamic Guidelines for Individual and Social Reform
    *How to Understand the Qur'aan

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    All I know is he is a Saudi scholar and he is of sound aqeedah, he is known to scholars and has authored a number of books (I only have one of his books though, "The methodology of the saved sect"). I've not heard of any criticism of him at all.

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    as salaamu alaykum

    Shaikh Muhammad bin Jamil Zeno hafidullah is originally from Syria, but for a long time he has been a teacher in dar-ul-hadith al-khairiyah, Makkah al-Mukarramah. Besides being a great scholar, he is also the author and compiler of many books. He holds the honor to have a place in the rank of those authors of present time whose work has been widely accepted.

    Because of his simple style, his books gained popularity in the Islamic world. He uses authentic sources wihle writing the books, that is why his books are appreciated by the scholars. Generally in the islamic world, the authenticity of a book is judged by its author's name, and his name has acquired such position.

    I took this from my copy of 'The pillar of Islam and Iman and what every muslim must know about his religion' by shaikh muhammad bin jamil zeno hafidullah (darus salam publication)

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    How I was Guided to Tawheed
    Written by Shaykh Muhammad Jameel Zainoo

    Taken from: The Methodology of the Saved Sect, Chapter 16, Pgs. 68-71



    It is the habit of the people that they label as Wahhaabi everyone who opposes their customs, belief and innovations, even if their beliefs are corrupt, in opposition to the Noble Qur’aan, the authentic narrations of the Prophet (sall-Allaahu ‘alayhi wa sallam), and especially if they call to Tawheed and supplicating to Allaah alone.



    I was reading to a particular Shaykh the hadeeth of Ibn ‘Abbaas in ‘Al-Arba’een an-Nawawee’ (an-Nawawee’s Forty Hadeeth), which was the saying of the Prophet (sall-Allaahu ‘alayhi sallam): “When you ask, then ask Allaah and when you seek help, then seek from Allaah alone.” [110]



    I was so amazed by the explanation of Imaam an-Nawawee when he said: “Then, if there is a need which one asks from (not dealing in the habit that his people are accustomed to) such as requesting guidance, knowledge, cure from diseases and obtaining forgiveness, then he asks his Lord these things. As for asking the creation and depending upon them, then it is blameworthy.”



    So I said to the Shaykh: “This hadeeth and its explanation shows it is not permissible in seeking help from other than Allaah.” He said to me: “But it is allowed.” So I said: “What is your evidence?”



    The Shaykh became annoyed and shouted angrily, saying: “Verily my aunt used to say O Shaykh Sa’ad (and he was buried in this Masjid and she used to seek help from him).” So I said to her: “O my aunt does Shaykh Sa’ad benefit you? She replied: “I call upon him, so he intercedes with Allaah for me, He then cures me.”



    So I said to him: “Indeed, you are a learned man, your age has passed away in reading books and then you take your ‘aqeedah from your ignorant aunt?” He said to me: “You have Wahhaabi ideas and you have been on Umrah and brought back the books of the Wahhaabi’s.”



    I did not know anything about the Wahhaabi’s, except what I had heard from the Scholars, who used to say about them: “Then, Wahhaabi’s are different from the people, they do not believe in the saints (awliyaa), their miracles and they do no love the Messenger”, and the false accusations. So I said to myself: “If the Wahhaabi’s believe in seeking help only from Allaah alone and that the only Curer is Allaah alone, then it obligatory that I find out about them.”



    I asked about their gatherings and I was told that they have a place where they meet on Thursday evenings, to give lessons in Tafsir (explanation of the meaning of the Qur’aan) hadeeth and Fiqh (legal rulings), so I went to them with my children and some of the educated youth and we entered a big room and we sat waiting for the lesson. After a while and old man entered the room. He gave us Salaam and shook everyone’s hands, starting from his right, then he sat on a chair and no one stood up for him. So I said to myself: “This Shaykh is humble he did not make it necessary for people to stand up for him.”



    The Shaykh began his lesson by saying: “Verily all praise is due to Allaah, we praise Him and seek His help and we seek His Forgiveness…” Until the end of the Khutbah, with which the Messenger of Allaah (sall-Allaahu ‘alayhi wa sallam) use to open his speech and sermons. Then he began to speak in Arabic and narrated hadeeth and clarified their authenticity and their reporters and he sent prayers upon the Prophet and he mentioned his name. Finally, questions directed to him were written on pieces of paper, so he answered then with proof from Qur’aan and the Sunnah.



    He continued to discuss with some of those present and did not decline any questions. He said at the end of his lesson. All praise is due to Allaah that we Muslims and Salafi’s [111], some of the people say we are Wahhaabi’s and this is an insult by using nicknames and verily Allaah has prohibited us this, in His Saying:



    “Do not insult one another by nicknames.” [112]



    In the past, they accused Imaam ash-Shaafi’ee of rafd so he refuted them saying:



    “If rafd is loving the family of Muhammad then the humans and jinn’s witness I am a Raafidee.”



    We refute whoever insults us with ‘Wahaabi’ by the saying of one poet:



    “If the follower of the Prophet is a Wahaabi, then I affirm that I am a Wahaabi.”



    When he finished, we left with some of the youth, amazed by his knowledge and his humility and I heard one of them say: “He is truly a Shaykh.”



    Meaning of Wahaabi:



    The enemies of Tawheed apply the nickname ‘Wahaabi’ to every believer in the Oneness of Allaah. The word ‘Wahaabi’ is actually a ascription to Muhammad ibn ‘Abdul-Wahhaab and if they were truthful they would have said, “Muhammadi”, an ascription to his name Muhammad and Allaah has willed that Wahhaabi be an ascription to Al-Wahhaab (The Giver), which is name from the Perfect Names of Allaah.



    So since Sufi is an ascription to a group who wear wool then Wahhaabi is an ascription to Al-Wahhaab (The Giver), He is Allaah, the One Who has given him the blessing to Tawheed and He strengthens whoever calls to it.



    Footnotes:



    [110] Hasan Saheeh - Reported by at-Tirmidhee

    [111] Salafi: Those who follow the path of Salaf-us–Saalih (The pious Predecessors, i.e. The Prophet, the companions, the first three generations of Muslims and all those who follow their way) in all matters of belief, worship, dealing and manners etc.

    [112] Soorah al-Hujuraat, Aayah 11

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    as-salaamu alaykum,

    i want to share this nice piece from the same work concerning Allaah being above the heavens-

    The Pillars of Islam and Iman and what every muslim must know about his religion written by Shaykh muhammad bin Jamil zeno (Darussalam publication) pg28-30
    Mu’awiyah bin Al-Hakam As-Salmi radhiallahu anhu said:

    I had a slave-girl who used to herd sheep for me. One day I discovered that a wolf had killed one of her sheep, and I’m a man from the children of Adam, I get upset like they get upset, and I slapped her in the face. Then I went to the Prophet Salalahu alayhi wa salam who impressed upon me the seriousness of my act. I said, “O messenger of Allah, salalahu alayhi wa salam, should I not set her free?” He (Salalahu alayhi wa salam) said, “Bring her to me.” He asked her, “Where is Allah?” She said, “He is above the heavens.” He said, “Who am I?” She said, “You are the Messenger of Allah salalahu alayhi wa salam” He said, “Free her, for she is a believer.” (Muslim and Abu Dawud)

    Among the benefits to be derived from this hadith are:

    1. The companions of the Prophet salalahu alayhi wa salam used to refer to him with their problems, even a small one, to know what is in the law of Allah regarding it.

    2. All issues for judgement should be referred to Allah and His Messenger salalahua alyhi wa salam, acting upon the statement of Allah ta ala:

    “But no, by your Lord, they can have no faith, until they make you (salalahu alayhi wa salam) a judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission” (4:65)

    3. The Prophet salalahu alayhi wa salam reproached the companion for slapping the slave-girl and considred it a serious matter.

    4. Belief is a condition for freeing a slave; since the Prophet salalahu alayhi wa salam tested her, and after learning she was a believer, he ordered her to be set free; and if she had been a disbeliever, he wouldn’t have ordered for her freedom.

    5. The necessity of asking about Tawhid (Islamic monotheism); and part of it is the belief that Allaah is above His Throne, and knowledge of that is mandatory.

    6. The legitimacy of asking “Where is Allah?” ; in fact it is sunnah, since the Prophet salalahu alayhi wa salam asked it.

    7. The legitimacy of replying that Allah is above the heavens, since the Prophet salalahu alayhi wa salam affirmed the reply of the slave girl and it also goes along with the statement of Allah in the Qur’an:

    “Do you feel secure that He, who is over the heaven (allah) will not cause the earth to sink with you?” (67:16)

    Ibn abbas radhiallahuma said that the one reffered to in the verse by the word ‘Who’ is Allah.

    [Note: The literal translation of Fis sama is in heavens, the scholars explained it according to the arabic language to have the meaning of above as it is not possible for Allah to be surrounded by His creation, and sometimes the word fi is used in the meaning of ala (on) as stated in the verse:

    "I will surely crucify you on the trunks of palm trees" (20:17)

    The other interpretation is based on the variant meaning of the word Sama in arabic refers to that which is elevated. It is used to refer to the ceiling of a house, to the sky, to the heavens and to elevation and transcendence. So the phrase could be translated: ' in Transcendence']

    8. The correctness of belief includes the testimony that Muhammad salalahu alayhi wa salam is the messenger of Allah.

    9. The belief that Allah is above the heaven is an indicator of the soundness of one’s belief , and it is mandatory on every believer.

    10. The refutation of the erroneous belief that Allah is in every place by His self. The truth is that Allah is with us by His Knowledge not by His self.

    11. The fact that the Prophet salalahu alayhi wa salam ordered to bring the slave girl in order to test her shows that he did not possess the knowledge of the unseen (except what Allah informed him] which in this case is the belief of the slave girl. This refutes the claim of many sufi that he had a complete knowledge of the unseen.

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    Quote Originally Posted by Madarijas-Salikeen View Post
    as salaamu alaykum

    Shaikh Muhammad bin Jamil Zeno hafidullah is originally from Syria, but for a long time he has been a teacher in dar-ul-hadith al-khairiyah, Makkah al-Mukarramah. Besides being a great scholar, he is also the author and compiler of many books. He holds the honor to have a place in the rank of those authors of present time whose work has been widely accepted.

    Because of his simple style, his books gained popularity in the Islamic world. He uses authentic sources wihle writing the books, that is why his books are appreciated by the scholars. Generally in the islamic world, the authenticity of a book is judged by its author's name, and his name has acquired such position.

    I took this from my copy of 'The pillar of Islam and Iman and what every muslim must know about his religion' by shaikh muhammad bin jamil zeno hafidullah (darus salam publication)
    Shukran Akhi, is their any more on this scholar? I ask because I find very little but he is so well respected.

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    I have the following boosk of the noble Sheikh Muhammad bin Jamil Zeno:

    *The Pillars of Islam & Iman: And What Every Muslim Must Know About His Religion
    *Not Judging by Allaah's Book
    *Methodology of the Saved Sect
    *Islamic Guidelines for Individual and Social Reform
    *What A Muslim Should Believe

    I do really enjoy and benefit from his books. I think it is because they are written in a very, very simple style, very easy to understand and read, and this is one of the reasons the translations of his works are very popular, and gained popularity in the Islamic world, especially in Western countries.

    However, I have had one problem with one of them:

    On Page 167 of 'Islamic Guidelines for Individual and Social Reform', Zino lists Ahadith which Muslims are obliged to “act upon”. Chapter 73, 'Act Upon These Ahadith:' The first one in his list reads, and I quote: “The Last Hour will not appear unless the Muslims fight the Jews and kill them.” (Muslim)

    Now, this is a list of Ahadith, simple as that. They do not have any additional commntry or explaination, no context is included and no other information. This is written as a general statement as something to act upon, with the lack of any other reference, explaination, etc.

    What do people make of this?

    This was commented on in Homegrown: Islam In Prison and here.

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