Presented As An Adviser, While Persisting in the Dangerous Sin of False Tabdee etc

بسم الله الرحمن الرحيم

The Messenger, peace and blessings of Allah be upon him, said:

“A man will be brought on the Day of Resurrection and thrown in the (Hell) Fire, so that his intestines will come out, and he will go around like a donkey goes around a millstone. The people of (Hell) Fire will gather around him and say: “O so-and-so! What is wrong with you? Didn’t you use to order us to do good deeds and forbid us to do bad deeds?” He will reply: “Yes, I used to order you to do good deeds, but I did not do them myself, and I used to forbid you to do bad deeds, yet I used to do them myself.” [1]

Al-Qāḍī Abū Yaʿlā, may Allah have mercy upon him, said: “It is more befitting (or obligatory) that the one who enjoins good and forbids evil is from among those known for modesty, integrity, uprightness, and one accepted among the people; because when he is of such a description, the one being admonished will hold him in awe, and may respond to him and return to what he says… And because a person of this quality—his words have a stronger impact on the hearts and are closer to being accepted.” [2]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

There are two strengths within the soul: the strength of abstinence and the strength of courage. The reality of patience is that one makes the strength of courageousness a means of action in what benefits him and the strength of abstinence a means of action in refraining from what is harmful to him. Among the people, there is one whose patience in carrying out what benefits him and being firm upon it is stronger than his patience in refraining from what is harmful to him; so he exercises patience in facing difficulty whilst carrying out acts of obedience, but he does not exercise patience in refraining from urges towards what he is forbidden. And among them, there is one whose patience in refraining from things that are in opposition to the religion is stronger than his patience in carrying out acts of obedience, and among them there is one who does not exercise patience in both affairs. The best of people are those who fulfil both affairs. Many people patiently bear the hardship of praying Tahajjud during hot and cold nights, and the difficulty in fasting; but they do not exercise patience in refraining from looking at forbidden things. Many people exercise patience in refraining from looking at the forbidden things and inclination towards [forbidden] images, but they do not exercise patience in commanding good and forbidding evil. [3]

Umar Bin Abdil Azeez, may Allah have mercy upon him, said to Khalid Bin Safwan, may Allah have mercy upon him, “Admonish me”. Khalid said, “O leader of the believers! There are a people who have been deluded by Allah’s concealment of (their sins, flaws, etc.), and the good praise (received) has put them to trial; thus, do not allow the ignorance of others (about your reality) to override what you know about yourself. May Allah protect us and you from being misled by Allah’s concealment of (our sins, flaws, etc), and from being pleased with the praise (received), falling short and neglecting that which Allah has obligated to us, and inclining towards (vain) desires.” He (Umar) wept and stated, “May Allah protect us and you from following (vain) desires”. [4] [end of quotes]

Many of us who attended higher education encountered the role psychology plays in public discourse, accountability, self-preservation, and other matters. Sometimes, this occurs at the cost of violating rights, misleading the public, and fostering a victim mentality.  A truthful Muslim does not avoid responsibility out of fear for their status, credibility, reputation, or self-image. Their fear of Allah prevents cognitive dissonance, and they do not believe that remaining silent is less painful than admitting, “I was wrong.”

Being vague, evasive, or changing the subject is a tactic used by those who think that this will allow their supporters to interpret the situation in their favour. This is not politics or media, it is a serious matter related to rulings of the Shariah, which should not be compromised. We are well aware that there are people who know that the dynamics of attention cycles can distract those seeking justice, as well as the fact that, due to information overload, accountability is easily forgotten. They know that public attention shifts quickly, allowing them to wait for the next topic to take over discussions. We’ll not be distracted by those who employ the tactic of “running out the clock”, who think that silence will make their audience and sympathisers feel that their unsupported claims have no real consequences.

Therefore, we’ll continue to demand proof from those who falsely issued the false Tabdee against Shaikh Abu Iyaad, may Allah protect him. We will reiterate the unanswered question and avoid getting sidetracked. If the topic is avoided, we will bring it back, document the conversation, and keep a record of the claims and their lack of evidence. We will treat their silence—in this particular serious issue—as a non-response, without making excuses for the accuser, and we will remind the youth that the claim is still false, excessive, repugnant, and oppressive. This is because unchallenged claims can lead to more harm and perhaps desensitisation. Thus, the perpetrators of false Tabdee should never expect that evasion will solve their problem, for indeed, we’ll continue demanding proof. So, we ask again: Where is the clear, unambiguous proof for the Tabdee against Shaikh Abu Iyaad, may Allah protect him, and the claim that he is a plant?!

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [77 of 80]

[1] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[2] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[3] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[4] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[5] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[6] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[7] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[8] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[9] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[10] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[11] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[12] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[13] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

The False Tabdee Must Be Recanted Because Neither Shariah Nor Sound Intellect Acknowledges That Harm Can Remain

Contemplating Some Reasons Behind Stubbornness After Being Guilty of False Tabdee or Erroneous in Other Matters

A Continued Call for Proof of the Tabdee, Respect for the Scholars, and an End to Anonymous Accounts

[1] Sahih al-Bukhari 3267

[2] Risālat al-Amr bil-Maʿrūf p.47

[3] An Excerpt from Uddah As-Sabirin page 37

[4] Tahdheeb Al-Hilyah 2/485