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

بسم الله الرحمن الرحيم

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:

الانسان عليه اولا ان يكون امره لله وقصده طاعة الله فيما امر به وهو يحب صلاح الامامور او القامة الحجة عليه، فان فعل ذلك لطلب الرياسة لنفسه واطاءفته وتنقيص غيره، كان ذلك حمية لا يقبله الله، وكذلك اذا فعل ذلك لطلب السمعة والرياء كان عمله حابطا

It is incumbent upon a person first and foremost that his commanding (something) is for the sake of Allah and his intention (or aim) is obedience to Allah with regards to what he commands- loving to rectify the one being commanded or to establish the proofs against him. If he does this to seek leadership for himself and his group, and to diminish the worth of others, this is zealotry and Allah does not accept it. Similarly, if he does so to seek after reputation (or to be mentioned) and to show off, his deed is null and void. (1)

He, may Allah have mercy upon him, said:

الرد بمجرد الشتم والتهوبل لا بعجز عنه احد. والانسان لو انه يناظر المشركين واهل الكتاب لكان عليه ان يذكر من الحجج ما يبين به الحق معه، والباطل الذي معهم.

Refuting with mere insults and fear-mongering is something no one is unable to do. If a person were to debate the polytheists and the people of the Scripture, it would be incumbent upon him to mention from the proofs that which clarifies the truth with him and the falsehood that is with them. (2)

He, may Allah have mercy upon him, also stated in in response to one he was refuting:

وكان ينبغي له ان يحكي لفظ المجيب بعينه وبين ما فيه من الفساد، وان يذكر معناه، فيسلك طريق الهدى والسداد. فاما ان يذكر عنه ما ليس فيه، ولا يذكر ما فيه ، فهذا خروج عن الصدق و العدل إلى الكذب والظلم.

It was incumbent upon him to quote the exact wording of the one who responded to him and clarified the corruption therein, and mention its meaning, thus, traversing the path of guidance and correctness. But as for mentioning that which is not found in it nor what is in it, this is an exit from truthfulness and justice into falsehood and oppression. (3)

Once again, sensible and honest people are not interested in name dropping or speculation about the rules of scientific discourse, whether in the UK or elsewhere, the roles of government and independent scientists, and to what extent they are allowed to hold different views in this field. These topics are left to those in this field, and the sensible Muslim scientists in different regions of the earth will consult senior scholars when they come across issues that require guidance. Shaikh Abu Iyaad and a group of pharmacists or chemists, may Allah preserve them, did seek advice from Al-Allamah Salih Al-Fawzan, may Allah preserve him, and Al-Allamah Abdul Aziz Aala Ash-Shaikh, may Allah have mercy upon him, during the lockdowns. This matter is not our focus, and we will not be drawn into discussions by anyone who attempts to do so through name dropping or speculation, confounding wholesome reality with misunderstandings, ignorance, and delusions- thinking that one understands a topic despite evidence to the contrary, promoting doubts, thinking that they know something, while being unaware that there are opposing views that they think are erroneous; exaggerating less likely truths, confusing generalities with specifics, unrestricted matters with restricted matters, ambiguous matters with clarity etc. Then while doing all of this, one suddenly switches to name-dropping. This is absolute time wasting filled with emotional rhetoric and we will not entertain it, instead, what we keep on repeating is: Where is the proof for the Tabdee and other unsubstantiated claims?

[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

Justice When Issuing Rulings – By Al Allamah Ubaid Bin Abdillah Al-Jabiri

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “Speech about the people has to be with knowledge and justice, and not based on ignorance and oppression”. (4)

“The just among men is the one who informs of an affair the way it is; he neither adds to it and becomes a liar nor does he subtract from it and becomes a concealer”. (5)

The one who follows the path of justice will exalt the one worthy of being exalted and he will love and ally with him; he will give the truth its due right, exalt the truth and show mercy to the creation.(6)

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said: “The Salafiyyoon do not accept statements, except when they are based on evidence and proof”. (7)

The Shaikh also said:

When you speak about a Muslim, whether an individual who is a Mubtadi or a Sunni, firstly, examine yourself. What do you want through this speech? “Whoever believes in Allah and the last day should either speak good or remain silent”. If in this speech of yours there is good for the Muslims by warning them about this man, and your intention is to seek Allah’s Face, you intend to sincerely advice the ummah, then speak while being cautious of entering into personal desires and personal goals for revenge against this or that person. If the speech stem from an intention for revenge, this would be detrimental to the person (i.e the speaker) and would exceed the permissible allowance in this matter, whose initial basis is fundamentally prohibited. This is because Allah has forbidden backbiting and tale carrying, as these matters corrupt the lives of Muslims. A Muslim should resort to (such speech) only in cases of dire necessity. He does not unleash his tongue to speak freely. Instead, he only speaks out of necessity and when he knows completely that this matter is incumbent upon him and the people will benefit from it. May Allah bless you, be conscious (mindful) regarding this subject matter. (8)

(1) Minhaj As-Sunnah 5/254. Paraphrased.

(2) Majmu Al-Fatawa 4/186. Paraphrased.

(3) Ar-Rad ala al-Ikhnā’ī p. 112. Paraphrased.

(4) Minhaj As-Sunnah: 4/337

(5) Majmu 20/84

(6) Minhaj As-Sunnah 4/544

(7) Umdah Al-Abiy 417

(8) Fadl Al-Hajj Wat Talbiyah 43