Part 4: O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [Faris hit us and wept; preceded us and lodged a complaint]
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In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Abu Ad-Darda, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said: “The heaviest (deed) on the scale is good manners”.
Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:
This hadith serves as evidence regarding the virtue of good manners and the obligation to be good-mannered. The knowledge of the Shariah forms the foundation of manners. When Allah bestows knowledge of the Shariah upon an individual, it leads them towards exhibiting good manners. Consequently, a Muslim demonstrates good manners towards others through good dealings-assisting the vulnerable, honouring guests, greeting others with Salaam, imparting knowledge, and enjoining good and forbidding evil. All these are fruitful outcomes of good manners. An individual cannot exhibit good manners unless he is among those who adhere to the commands of Allah and refrain from acts of disobedience. This implies that his conduct must align with the obligations set forth by the Shariah. He fulfills Allah’s commands and is shy to fall short concerning that which Allah has commanded him. He avoids disobedience, prohibited actions, and evil deeds out of shyness before Allah and a desire to be merciful to himself, as such actions can lead to punishment in both this life and the hereafter. Furthermore, he applies this to all that Allah has commanded, steering clear of what Allah has prohibited and detested.
Being good-mannered includes:
Fulfilling Allah’s rights most perfectly, neither negligent nor exceeding the legislated boundaries of the Shariah. To exhibit good manners towards one’s family, first and foremost towards one’s wife, son, daughter, and others in the family, so that this fosters an environment of harmony, cooperation, and positive feelings among all family members, preventing any form of division or estrangement.
To exhibit good manners towards parents by being dutiful to them, refraining from being undutiful, showing compassion, and supplication for them, treating them with kindness, whether they are living or deceased, by making supplications for them, spending in charity on their behalf, and speaking of them positively.
To exhibit good manners towards extended family members from both the paternal and maternal sides. To exhibit good manners towards neighbours, regardless of whether they are Muslims or not. Neighbours have rights; a Muslim neighbour is entitled to the rights associated with both their faith and their status as a neighbour, while a relative who is also a neighbour holds three sets of rights: those of a Muslim, a neighbour, and a family member.
To exhibit good manners towards one’s companions by pleasantly speaking to them and fulfilling the rights of companionship. To exhibit good manners towards one’s Shuyookh—those Shuyookh of Ahlus Sunnah from whom knowledge is sought—by showing them respect, interacting with them kindly, and consistently supplicating for their well-being, as a teacher imparts significant benefits to their students. In contrast, regarding Ahlul Bidah Wad-Dalaal, even if some of them engage in study with others, their teachings, and learning yield no true benefit.
To exhibit good manners towards fellow students, whether in school settings, during specific gatherings, at designated lessons in the Masjid, or in any other location. An individual should embody good manners, which should be reflected in their speech, actions, interactions, and adherence to promises. This includes fostering love among one another as prescribed by Shariah and nurturing affection for one another for the sake of Allah. The significance of this noble act is highlighted in the hadith, “The heaviest thing on the scales is good manners.” This implies that good manners represent the most substantial deed in the realm of virtuous actions, as they pave the way for all commendable deeds while countering various forms of wrongdoing. And Allah knows best. [1]
Deceitful Faris stated about good manners:
Observation: O Faris! Concealing truth and then claiming to be forbearing is not commendable; rather, it is the patience in upholding the truth that deserves recognition. Imam Ahmad exemplified adherence to the truth while also demonstrating exemplary character. In contrast, you remain silent regarding the truth and claim that seeking clarification about Dr. Muhammad Bin Hadi is tantamount to foolishness. You have even suggested that engaging in this matter is influenced by Shaytaan, despite your conscious choice to avoid openly acknowledging that Dr. Muhammad has committed oppression and transgression by issuing a false Tabdee, which has been challenged and rebutted by several scholars. Nevertheless, he remains unyielding. Is it considered good manners to remain silent about the truth when you can speak? Have you not reflected on the trials that Imam Ahmad endured for advocating the truth? We should remind you of this account before sharing a link concerning Imam Ahmad’s patience. Muhammad Ibn Bandaar As-Sabbaak Al-Jurjaani, may Allah have mercy upon him, said: I said to Ahmad Ibn Hanbal, may Allah have mercy upon him: “It is difficult for me to say that this one is a weak (narrator) and that one is a liar”. Ahmad said, “If you remain silent and I remain silent, then when will the ignorant distinguish between the authentic and the flawed (narration)”. [2] Read below: https://abukhadeejah.com/benefits-in-the-manhaj-by-studying-the-life-and-legacy-of-the-imam-of-ahlus-sunnah-ahmad-ibn-hanbal-161ah-241ah/#:~:text=Imam%20Ahmad%20(rahimahull%C4%81h)%20was%20raised,him%20upon%20piety%20and%20virtue.
Deceitful Faris said:
Observation: O Faris! This assertion can be wielded for both truth and falsehood; thus, a discerning individual needs to scrutinise the reality of the one who employs it as evidence for their own stance. The basis of the rebuttals against you lies in your lack of decorum, your cunning rhetoric, and your deceit regarding the truth in the matter concerning Dr. Muhammad Bin Hadi. Consequently, this statement serves as a testament against you rather than in your favour. As Al-Allamah Zayd, may Allah bestow His mercy upon him, articulated, that good manners also entail promoting virtue and prohibiting evil. Yet, not only have you abstained from advocating for righteousness and denouncing wrongdoing in this instance, but you have also dismissed our quest for truth as folly and a manifestation of Shaytaan’s influence, even though Dr. Muhammad Bin Hadi transgressed against those senior students of knowledge, whom he unjustly labeled with a false Tabdee and has continued without remorse. Thus, you have become your own adversary through your engagement in sophistry and obfuscation. You have wronged us by equating our earnest pursuit of truth with foolishness and the whispers of Shaytaan, however, you seek to portray yourself as the victim. This behaviour is nothing short of a lamentable and desperate attempt to play the victim, as eloquently expressed by the poet.
ضربني وبكى
سبقني واشتكى
He hit me and wept; preceded me and lodged a complaint.
Many of us can easily recall the mischievous escapades of our younger siblings, who would stealthily damage our treasured possessions. When we would confront them, our parents—especially our mothers—would often swiftly reprimand us, unaware of the mischief instigated by the little one. This sibling rivalry, a playful yet irritating game, has no place in the noble pursuit of Dawah. Therefore, do not be among those who instigate trouble and then feign victimhood when justly confronted. Such behaviour is akin to dishonesty, particularly in the context of Dawah. While it is clear that your actions may be rightly condemned, you have sought to twist this rightful criticism into an undeserved rebuttal and rebuke. Allah says:
وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ
And mix not truth with falsehood, nor conceal the truth while you know (the truth)].
Imaam Ibn Al-Qayyim, may Allah have mercy upon him, said: “Allah has prohibited the amalgamation of truth with falsehood, thus this leads to the obscuring of the truth. The act of blending truth with falsehood results in a situation where one may be mistaken for the other. This constitutes forgery and deception, whereby what is presented is contrary to its actual nature. Similarly, when truth is intertwined with falsehood, the perpetrator presents falsehood disguised as truth and articulates statements that possess dual interpretations—one that is accurate and another that is misleading. Consequently, the listener may be misled into believing that the speaker is conveying the accurate interpretation, while the speaker intends the corrupt meaning”. [3]
Read: Dr Muhammad Bin Hadi and the Musafiqah
https://twitter.com/AbuIyaadSP/status/1018974451269033986/photo/1
https://www.manhaj.com/manhaj/print.cfm?uyryh
In conclusion, after I shared the Rudud provided in the aforementioned links, compiled by Shaikh Abu Iyadh, may Allah protect him, Faris opted to block my Twitter account. Therefore, I have enlisted the help of a brother to share some of his tweets, ensuring that our dialogue continues until he either ceases his remarks or offers a sincere apology for deeming our pursuit of truth as foolish and a product of Shaytaan’s influence. It is indeed a paradox, as none could be more foolish and more influenced by Shaytaan than he and those who deliberately overlook the unjust Tabdee issued by Dr. Muhammad Bin Hadi, and then attempt to assign blame to the innocent.
To be continued InShaAllah
[1] An Excerpt from “at-Ta’leeqaat Al-Maleehah Alaa Al-Ahaadeeth As-Saheehah. 1/38-39
[2] Al-Kifaayah Fee Ilm Ar-Riwaayah 1/63
[3] An Excerrp from “Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim’ 1/124