[1] O Mumayyi’ah! Dr. Ibrahim Ar-Ruhayli’s Ambiguities Are Not a Safe Haven

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Dr Ibraaheem Ar-Ruhayli stated that it is obligatory to know that Ahlus Sunnah are the people (who) comply with Islam completely in creed and (good) manners, and that from lack of understanding is to think that indeed a Sunni or Salafi is the one who actualises (establishes) the creed of Ahlus Sunnah without (having) concern for (good) Islamic manners and etiquettes, and not fulfilling the rights of others etc.

Then Dr Ar-Ruhayli quoted a statement of Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, in Al-Aqeedah Al-Waasitiyyah concerning matters that Ahlus Sunnah call to such as enjoining good and forbidding evil, performance of the Hajj, Jihad, the Juma’ah (prayer) and the Eid prayer alongside the rulers whether they (i.e. the rulers) are righteous or sinful.

Also that Ahlus Sunnah preserve the congregational (prayers), give sincere advice to the Muslim Ummah and believe in the statement of the [Prophet, peace and blessings of Allah be upon him]: “A believer is like a structure (or building) for another believer, some parts of which support the other parts.” Then the Prophet clasped his fingers together to explain] and the statement of the [Prophet, peace and blessings of Allah be upon him]: “The mutual love, mercy and affection between the believers are like one body; if one limb is hurt the whole body becomes restless with fever”.

And that Ahlus Sunnah advice (people) to exercise patience during times of calamity and to be grateful in times of ease, and being pleased with what has been pre-decreed. They call to noble manners and good deeds, and they believe in the meaning of the statement: “The most perfect believer is the one with the best manners”.

They (Ahlus Sunnah) urge (people) to keep ties with the one who cuts you off and give to the one who denies you (something). They command (people and themselves) to treat parents with kindness and respect, to keep the ties of kinship and treat neighbours with kindness. They forbid boasting and conceit; transgression and attacking others – whether due to right (i.e. in seeking after a right of theirs) or without right. They command (people and themselves) with noble manners and forbid lowly manners. All they say and do in this regard is carried out whilst adhering to the Book and the Sunnah etc.

Response:

Concerning Dr Ibraaheem Ar-Ruhayli’s statement that from lack of understanding is to think that indeed a Sunni or Salafi is the one who actualises (establishes) the creed of Ahlus Sunnah without (having) concern for (good) Islamic manners and etiquettes etc, Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, replied to him, saying that the one who establishes (fulfils) the creed of Ahlus Sunnah and follows their methodology – (and establishes correct) alliance and disassociation (based on this methodology), but falls short in his manners, he does not exit the fold of Ahlus Sunnah and enter into the fold of Bidah. We do not know from Ahlus Sunnah (i.e. their Imams, Scholars and notables – the Salaf and khalaf) that they declared a person an innovator due to his shortcomings related to good manners. Even if a follower of the Sunnah fell into some sins, he does not exit the fold of the Sunnah.

And besides this, Ahlus Sunnah of this era are like their predecessors, for they believe in the sound issues of creed and follow the great paths of the Islamic legislation. They establish these great deeds (i.e. they strive in establishing those affairs mentioned by Shaikh Al-Islam Ibn Taymiyyah) and noble manners, which the sects of Fitan and misguidance cannot catch up with them in that regard. However, the people of Fitan and slander hurl accusations at them- out of oppression and transgression- that they do not possess good manners or that they are deprived of good manners. This criminal act carried out to oppose Ahlus Sunnah is not something that has occurred in this era, rather it is a repetition of the fabrications of the people of falsehood-the Mutazilah and other than them- and foremost among them were An-Nidham and Al-Jahiz. These fabricators (i.e. Al-Jaahiz and An-Nadh-dhaam) of lies against Ahlus Sunnah of old and Ahlus Sunnah of the present era are the vilest people with regards to their manners through lies, deceptions and slanders in their statements and actions. These evil manners are possessed by Ahlus Sunnah’s adversaries in this era, but they are merely inheritors (i.e. they inherited these evil manners from the old adversaries of Ahlus Sunnah), especially those who wear a false gown of Salafiyyah in this era- those we have referred to in this research (i.e. Al-Maribi, Al-Halabi, and their ilk). [1]

On page 26: Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:

Unfortunately there are a people who conceal refutations (directed at) the people of falsehood and error.  They are excited to ally with them and defend them, while they are harsh and disapproving towards those who refute falsehood and error.  They betray them (i.e. those who refute error) with a severe betrayal and make people think that this (deed of theirs is) softness and wisdom, while it is from the severest types of calamity and trials-the (very) affair that emboldens the people of falsehood to persist in their falsehood and spread their trials and tribulations worldwide. If only this type of (people) realised the dangerous end results of their stances, (so) we ask Allah to (grant) them guidance and clear-sightedness and to realise their obligation with regards to aiding the Dawah of Muhammad, peace and blessings of Allah be upon him, and not fearing the blame of the blamers. [2]

Al-Allamah Rabee Bin Hadi Al-Madkhali, may Allah have mercy upon him, discussed something regarding refutation and who is worthy of carrying it out against a person who opposes the truth, because Dr Ibraaheem Ar-Ruhayli laid down conditions whose fulfilment would be impossible in many Muslim lands. Dr Ar-Ruhayli stated that refutation is to be carried out by a scholar who is firmly grounded in knowledge- the scholar who knows the subject matter of the refutation in detail, its legislated evidences, the statements of the scholars regarding it, the extent of a disputant’s opposition against the truth, the origin (or basis) of the disputant’s doubts, the refutations of the scholars against the doubt and benefiting from the statements of the scholars in that regard. Also, it is obligatory that the refuter clearly distinguishes (or makes the affair distinct) through strong proofs in order to establish the truth in order to remove the doubt – utilising precise expressions so that nothing appears to the refuter or he understands something which the disputant does not intend. If this is not the case (i.e. if these conditions are not fulfilled according to Dr Ibraaheem Ar-Ruhayli), then great harm will occur through the one who embarks upon refuting, but did not fulfil these conditions.

Then Al-Allamah Rabee Bin Hadi, may Allah have mercy upon him, responded to Dr Ibraaheem as follows:

Well done to Dr Ibraaheem Ar-Ruhayli for stating that refutation should be carried out by a scholar who is firmly grounded in knowledge, but the fulfilment of all those characteristics is neither found in every refuter nor in every refutation; therefore, if we were to make it a condition for every refuter and every refutation, corruption will appear and all the Ummah will be overcome except an odd number of people”.

Then, the Shaikh, may Allah have mercy upon him, said:

“It is ascertained that the fulfilment of these conditions cannot be achieved (i.e. in every refuter and refutation) because you cannot find Salafi scholars who are firmly grounded in knowledge in the majority of the Muslim lands, but there are students of knowledge. However, despite this, Allah has benefitted (the people and the lands) through these students with regards to the spread of Tawhid, refutations against the Shirkiyyaat, bidah and superstitions”.

Then, the Shaikh, may Allah have mercy upon him, said:

“And I ask Dr Ibrahim, if there is a land or lands where there is widespread bidah and evil deeds, the bidah of at-Ta’teel (negation of Allah’s Attributes), the Bidah of the Qadariyyah, the bidah of Irjaa, the bidah of Shirk related to the graves (i.e. seeking intercession from the dead in the graves or calling upon them), consumption of alcohol and violating women’s honour, however, there is no Salafi scholar or scholars (in those lands) who are firmly grounded in knowledge and do not fulfil those conditions (i.e. the conditions stated by Dr Ibraaheem), but there are students of knowledge who have read Usool Ath-Thalatha, Kashf Shubuhaat and Kitaab At-Tawheed of Imam Muhammad Bin Abdil-Wahhab, Al-Aqeedah Al-Waasitiyyah and Al-Hamawiyyah of Shaikh Al- Islam Ibn Taymiyyah, Umdah Al-Ahkaam of Imam Abdul-Ghaniy Al-Maqdisiy or Bulugh Al-Maram of Al-Hafidh Ibn Hajr, then would it not be obligatory that they reject these evils in accordance with the knowledge they possess, or is it obligated to them to keep quiet due to the fact that they are not firmly grounded in knowledge etc…..? I believe that indeed Dr Ibraaheem will answer that it is obligated to them to reject these evils and put a stop to them in accordance with the knowledge and ability they possess, in fulfilment of Allah’s (command):

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful ones. [Aal Imraan. 104]

And in fulfilment of the Messenger’s (command), “Whosoever of you sees an evil deed, then let him (stop) it with his hand. If he is unable to do so, then let him (stop it) with his tongue. If he is unable to do so, then with his heart (i.e. hate it, consider it to be wrong and keep away from it) and this is the weakest of Iman”.

Therefore, whoever among them (i.e. those students of knowledge) has Sultan (i.e. authority, knowledge or allowed within the law of the land ), it is obligated to him to stop these evils with his hand and tongue. The one who does not have Sultan, it is obligated to him to stop these evils with his tongue, his pen (i.e. through writing) or his stature (amongst the people). I do not think that either a scholar or a student of knowledge would be in opposition to this. I believe that if those students of knowledge whom I have described (i.e. the ones who find themselves in those lands in which such evils are present) remain silent about stopping those evils, they would be included in the statement of Allah:

لُعِنَ الَّذِينَ كَفَرُوا مِن بَنِي إِسْرَائِيلَ عَلَىٰ لِسَانِ دَاوُودَ وَعِيسَى ابْنِ مَرْيَمَ ۚ ذَٰلِكَ بِمَا عَصَوا وَّكَانُوا يَعْتَدُونَ
كَانُوا لَا يَتَنَاهَوْنَ عَن مُّنكَرٍ فَعَلُوهُ ۚ لَبِئْسَ مَا كَانُوا يَفْعَلُونَ

Those among the Children of Israel who disbelieved were cursed by the tongue of Dawud (David) and ‘Iesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allah and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from the Munkar (wrong, evil-doing, sins, polytheism, disbelief, etc.) which they committed. Vile indeed was what they used to do. [Al-Maa’idah. 78-79] [3]

Dr Ibraaheem Ar-Ruhayli carried on with his discussion and this time he addressed the subject matter of refutation, the refuter and the one refuted from another angle- stating that in a refutation, consideration has to be given to the differences between those in opposition to the truth, such as the level of the error, and the religious and worldly status of the Mukhaalif (i.e. the one who is upon an error that is in opposition to the truth).

Dr Ibraaheem also stated that consideration should be given to what triggered (or caused) the Mukhaalafah (i.e. the mistake or error that is in opposition to the truth), as to whether it was due to ignorance, or due to desires and innovation, or due to incorrect use of words (expressions etc), or due to a slip of the tongue, or due to being influenced by a Shaikh or the people of the country, or due to at-Taweel (erroneous or false interpretation of the texts), or other than these many reasons that are in opposition to the Islamic legislation. Then Dr Ibraaheem stated that the one who does not make a note of these different affairs and take them into consideration whilst engaged in refutation, he may either fall into some negligence or exaggeration-making his speech either not beneficial to others or end up having little benefit.

Response:

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, responded to the above statement of Dr Ibraaheem Ar-Ruhayli, saying that this entire statement is based on [Ijmaalaat –generalities], thus, we hope that Dr Ibraaheem will explain these generalities, give examples and establish proofs for them; but if not, many of the readers will fall into confusion. The one who approves these statements (i.e. those restrictions whose necessary explanations, examples and proofs have not been provided by Dr Ibraaheem) will refrain from giving sincere advise due to the presence of those (unwarranted) restrictions (stated by Dr Ibraaheem in the subject matter of refutations).

Then Shaikh Rabee stated: Is it that if a scholar or a student of knowledge sees a people making [Istighaatha- beseeching for help from other than Allah (in that which only Allah can do) and offering sacrifice to those beseeched besides Allah], and so on; is it then obligated to him (i.e. that scholar or student of knowledge) to know the differences between those people who are committing that deed and what led them to that deed? (i.e. does this scholar or student firstly have to know their different statuses in the religion and their worldly status, and what led them to that evil before rejecting the deed and explaining that what they are doing is wrong etc ?!) Does the book of Allah and the Sunnah of the Messenger demonstrate this? Allah, The Most High, said:

فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

(And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination. [4:59]

The Messenger, peace and blessings of Allah be upon him, said: “Whosoever of you sees an evil deed, then let him (stop) it with his hand. If he is unable to do so, then let him (stop it) with his tongue. If he is unable to do so, then with his heart (i.e. hate it, consider it to be wrong and keep away from it) and this is the weakest of Iman”.

The Messenger did not bring any of those restrictions that have been mentioned by Dr Ibraaheem. And despite the numerous books of the Salaf and the numerous statements in them about refuting bidah and evil affairs, we do not find intense restrictions in them.

Yes, it is incumbent that the refutation carried by a scholar is based on evidences from the Qur’an and the Sunnah, together with an appropriate manner fit for the purpose, which may either require leniency and gentleness (sometimes) or force against the one who is haughty and obstinate (at other times). Both these approaches do not negate wisdom, for indeed wisdom is to place something in its rightful place. However, this does not make it obligated on the refuter to know what led to the bidah or the act of disobedience because that is only known to Allaah. The Messenger, peace and blessings of Allah be upon him, said:

”I have not been ordered (by Allah) to search the hearts of the people or cut open their bellies (i.e. to seek after what is hidden, when it is the fact that those things are only known to Allah)”[Al-Bukhaari 4351]

Amir Al-Mumineen Umar Ibn Al-Khattab, may Allah be pleased with him, said:

“People were (sometimes) judged by the revealing of a Divine Inspiration during the lifetime of Allah’s Apostle but now there is no longer any more (new revelation). Now we judge you by the deeds you practice publicly, so we will trust and favour the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, for Allah will judge him for that; but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.”

Therefore, it is incumbent to make matters easy for the callers to Allah and those who defend Allah’s religion (i.e. do not place unwarranted restrictions in front of them when they refute the opposers of truth). The Messenger said:  ”Make things easy for the people, and do not make things difficult for them and give them glad tidings and do not repel them.” [Al-Bukhari’ 69]

Just as the callers to Allah should facilitate ease [i.e. within the boundaries of the Islamic legislation], likewise ease should be facilitated for them [i.e. within the boundaries of the Islamic legislation] when they disapprove of evil. They are not to be accused of Tashaddud [i.e. that they are over-stringent, when it is the case that the one who accuses them has provided no evidence to justify his accusation] and Ghluww [i.e. that they are extreme- going beyond the boundaries of the Islamic legislation, when it is the case that the one who hurls this accusation at them has provided no evidence to justify his accusation], which they are being accused of at present by this accuser [i.e. Al-Halabi, Al-Maribi etc] in order to oppose and revile Ahlus Sunnah. It is not permissible to place obstacles in front of Ahlus Sunnah, which will weaken their resolve in spreading the truth and defending it. The Messenger, peace and blessings of Allah be upon him, said: “‘You have indeed been sent to make things easy, and you have not been sent to make things difficult.” [Abu Dawud Number 380]

Placing numerous heavy restrictions in front of those who refute the people of desires and misguidance is from the severest types of making affairs difficult and the furthest from facilitating ease. [4]

Dr Ibraaheem also argued that one of the mistakes that are rife is that when a scholar refutes a Mukhaalif, or issues a Fatwa as a warning against a mistake, many of the students of knowledge who ascribe to the Sunnah would seek from (other) students and the scholars to clarify their stance towards that refutation or fatwa, rather the affair has reached a state in which even the small students of knowledge and the common people are asked to determine their stance towards the refuter and the one refuted, then based on this, they would determine loyalty, disassociation and boycotting, until maybe some of the students boycott their Shuyukh whom they have benefitted from in knowledge and sound creed for many years; and maybe the trial reaches the houses, so you find a brother boycotting his brother and a son disrespecting his parents; and maybe a wife is divorced and the little children are separated due to this (trial).

As for when you look at the society, you find that they are divided into two parties or more- every party pursues the other with rebuke and making it binding to boycott the other group. All this (fitnah) between those who ascribe to the Sunnah- those amongst whom one group was unable to rebuke the Aqeedah of the other and the soundness of its Manhaj before the occurrence of this differing. The basis of this (problem) is either due to ignorance in exceeding the boundaries of the Sunnah and the principles regarding the manner in Ahlus Sunnah should show disapproval (against a mistake) or due to desires.

Al-Allamah Rabee Bin Haadi Al-Mad’khali, may Allah have mercy upon him, responded to Ibraaheem as follows:

It was obligated to Dr Ibraaheem, those scholars who remained silent and other than them – (i.e. those knew about the fitnah) – to confront this trial or trials and strike at the place it was rooted. The painful situation (which Dr Ibraaheem) describes should make him and others ready to stand up and fulfil this (communal obligation-Fard kifaa’iy- by refuting the initiator of the fitnah). It is plausible that the cause of this great Fitna and what has come about by way of it resulted from the silence of those who refused to fulfil this communal obligation, whose goal has not been fulfilled through the refutation issued by one person….

Then Al-Allamah Rabee stated that Dr Ibraheem should contemplate on the Fiqh of those Ahlus Sunnah who have preceded and their togetherness in fulfilling this great obligation! Imam Ibnul Qayyim, may Allah have mercy upon him, stated while disapproving of Ahlul Bidah in Madaarij As-Saalikeen, “And due to this, the Salaf’s and Imams’ disapproval of Bidah was severe and they spoke out (loudly) against its people from the various regions of the earth. They warned against their fitnah with a more severe warning and did so to an extent that was not the same as their disapproval against lewd acts, oppression and aggression, because the harm of bidah, its destructive (effects) and negation (of the religion) is more severe.

Then Al-Allamah Rabee asked Dr Ibraaheem about this Fard Kifaayah in relation to Jihad [Footnote A]-that for example Jihad is from the Furood al-Kifaayaat (Communal obligations), thus, if one person goes for Jihad in order to repel a threat faced by Islam and the Muslims, will the legislated Islamic goal of this Jihad be fulfilled by one person; or if hundreds of people went but neither the legislated Islamic goal is fulfilled nor is the threat repelled, then would it be permissible for the scholars to remain silent in such circumstances; or is it obligatory that they exhort the people to go for Jihad in order to fulfil this communal obligation, because there has to be sufficient numbers of people to fulfil this (Communal) obligation in order to put a stop to the threat face by the rest of the Muslims? And if this sufficient numbers that are required to carry out this obligation is not reached, then indeed all the Muslims are regarded to be sinful in such a case and held responsible for the harm that comes to Islam and the Muslims.

Likewise, this (i.e. the availability of sufficient numbers to fulfil this communal obligation) is the same thing stated with regards to enjoining good and forbidding evil, because there has to be sufficient numbers to prevent the Fitnah, if one, ten or twenty are unable to do so. Therefore, it becomes clear (from the above example) that many of the students- those who ascribe themselves to the sunnah- who seek from the Scholars to clarify their stances have sought after something appropriate and correct if there is a sound reason for seeking after it. It is not to be regarded a mistake (as Dr Ibraaheem claims) and the mistaken one is the one who declares those students to be mistaken. The silence of the scholars at the time of a need or necessity to clarify the truth is tantamount to concealment of the truth and it is from those grave mistakes that will result in corruption, trials, splitting of the people into two groups, two parties, boycotting one another and so on…..

Then Al-Allaamah Rabee finally stated that it was obligated to Dr Ibraaheem to clarify the affair of the oppressive obstinate one who initiated this dreadful fitnah, which has reached this grave state described by (Dr Ibraaheem), so that the people- especially the common people- would be upon clear-sightedness in their religion, and so that they adhere to the truth and reject falsehood, and so that their loyalty and disassociation is established upon clear-sightedness. [5]

Dr Ibraaheem Ar-Ruhayli, may Allah grant him the Tawfiq to rectify his ambiguities, stated:

It is obligatory to preserve the status and acknowledge the position of those scholars of Ahlus Sunnah who are known for their sound creed and Ijtihaad in aiding the Sunnah. It is not permissible to diminish their worth; declaring them innovators; accusing them of (following) desires or bigoted partisanship merely due to their mistakes in Ijtihad.

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, responded once again by pointing out to Dr Ruhayli that this statement of his is indisputable (in the view) of Ahlus Sunnah regarding those who are known for their sound creed and ijtihad in aiding the Sunnah- even though errors may occur from them in the intricate issues of the religion and those matters whose reality or evidence is not apparent to some people; however their status is preserved and their positions acknowledged. No one speaks ill of them except a person of desires just as is the case with the people of desires.

However, if the deviation is related to the manifestly clear issues, such as when this claimant to the Sunnah:

Defends the people of bidah and misguidance- those who propagate the falsehood of Wahdatul Wujood, the negation of Allah’s Attributes, revilement of the companions of the Messenger, the eternity of the souls and other than these clear issues of misguidance;

or he defends- by way of lies and treachery- those who hold the view regarding Wahdatul Adyaan etc and other manifest matters of misguidance, which are even rejected by (other) people of bidah and misguidance;

and in addition to this, he wages war against Ahlus Sunnah-seeking to devalue their scholars, considers them to be extremists and that they are from those who utilise odd speech when confronting the people of misguidance and when refuting their innovations;

innovates false principles in order to contradict the Usul of Ahlus Sunnah- [such as the false principle “we rectify mistakes but we do not refute.” And some of them say: “we rectify mistakes but we do not destroy.” And the false principle: ‘I am not obliged (or obligated)]- by way of which they seek to reject truth that is clear as the sun;

and he also applies the term ‘Ahlus Sunnah Wal -Ittibaa’ to the people of bidah and the misguided paths that include Shirk, Bidah and Wahdatul Wujood;

describes Ahlus Sunnah with the words scum, vile, extremists, blind followers, bigots and other wicked speech against Ahlus Sunnah; and in addition, he describes the Sahaabah with the word ‘Ghuthaa- scum’ and does not consider this description to be revilement if it is uttered by the likes of himself…..

(Then), with regards to this category of people whose state of affairs is as such, it is not permissible for a sane person- who is acquainted with the Sunnah and honours the Sunnah- that he considers such people to be from Ahlus Sunnah; or asking the people to preserve their status and acknowledge their ranks; or forbids the people from declaring them innovators; or forbids the people from accusing them of following desires and bigotry, despite the fact that their evil desires, misguidances trials and illegal partisanship to the senior people of misguidance are all manifest, while on the other hand their war against Ahlus Sunnah is clear and manifest, for indeed Ahlus Sunnah and their Imams declare (a person) an innovator due to (matters) that are far lesser than these calamities.

And we find Imam Ahmad, may Allah have mercy upon him, saying about the one who reviles Ahlul Hadeeth: “(He is a) heretic, a heretic!’’  Ahlus Sunnah stated about this ruling of Imam Ahmad -and from them Shaikh Al-Islam ibn Taymiyyah, may Allah have mercy upon him, who stated with emphasis: “This is because he (Ahmad) knew its significance”. Imam Abu Zur’ah, may Allah have mercy upon him, said: “Whoever diminishes the worth of a single one among the companions of Muhammad, peace and blessings of Allah be upon him, is a heretic”. Ahlus Sunnah transmitted this statement and no one opposed it. And here are the books of Creed and the books of Jarh Wat-Tadeel in the presence of the people.

Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا
يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا

O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger he has indeed achieved a great achievement (i.e. he will be saved from the Hell-fire and made to enter Paradise). [Al-Ahzaab. 70-71] [6]

To be continued InShaAllah

[Footnote A] Salafi Shaikh Fawzaan on Jihad in our times and the guidelines of Jihad according to Islam: https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

All quotes paraphrased

[1] Bayaan Maa Fee Naseehati Ibraaheem Ar-Ruhayli Minal Khalal Wal-Ikhlaal’ pages 20-21.

[2] Bayaan Maa Fee Naseehah Ibraaheem Ar-Ruhaylee Min Al-Khalal Wal-Ikhlaal. page 26

[3] An Excerpt from “Bayan Maa Fee Nasihati Ibrahim Ar-Ruhayli Minal Khalal Al-Ikhlaal’ pages 48-50

[4] Bayaan Maa Fee Naseehati Ibraaheem Ar-Ruhayli Minal Khalal Wal-Ikhlaal’ pages 50-53

[5] Bayaan Maa Fee Naseehati Ibraaheem ar’Ruhayli Minal Khalal Wal-Ikhlaal’ pages 62-63

[6] Bayaan Maa Fee Naseehati Ibraaheem Ar-Ruhayli Minal Khalal Wal-Ikhlaal. Pages 63-64