Al-Allamah’s Rabee’s Brief Advice for Those New to Practising the Religion

بسم الله الرحمن الرحيم

Al Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, was asked:

If you are a beginner in adhering (firmly) to the religion, how can you distinguish between a caller to the truth from the one who calls to Fitna? And Allah’s refuge is sought?”

Response: There are scholars, I mean, whose trustworthiness, truthfulness, and sincerity is recognised Insha’Allah, such as Shaikh Ibn Baz, Shaikh Ibn Uthaymeen, Shaikh Al-Fawzan, and other scholars in every city. So, a scholar whom you find (firmly) adhering to the Book of Allah and the Sunnah of His Messenger, read to him and consult him regarding matters of differing. Read, and then read to him from the book Al-Milal. Study this particular issue, and you will come to understand many things. If you are a student of knowledge, you may gain many things through your own reading, while seeking Allah’s help, then seeking the assistance of the people of knowledge, truthfulness and virtue, while turning to Allah, The Blessed and Most High, in supplication, saying in this turning of yours to Allah:

اللهم رب جبريل وميكائيل وإسرافيل فاطر السماوات والأرض أنت تحكم بين عبادك فيما كانوا فيه يختلفون اهدني لما اختلف فيه من الحق بإذنك إنك تهدي من تشاء إلى صراط مستقيم

O Allah! Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. [Sahih Muslim 770] [Footnote a]

Whoever (sincerely) intends to seek the truth will reach it, insha’Allah. So be sincere to Allah and be truthful, and you will come to recognise the truth as opposed to falsehood, insha’Allah, after adopting the likes of these means. [1] [End of quote]

In addition, the elders should also be warned against complacency. Read below:

The Danger of Complacency and Procrastination

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Footnote a: The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens, and the earth] have been specifically mentioned, even though Allah is the Creator of all the creation, just as has been established in the Qur’an and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, “The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them show Allah’s Greatness, All-encompassing Power, and absolute Sovereignty. [2]

In this supplication, one employs the means of seeking Allah’s (love, aid, pleasure, assistance, etc) through belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation, and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation is resurrected after their death.

Also employing the means of seeking Allah’s (love, aid, assistance, pleasure, etc) through belief and affirmation that Allah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and because He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ. As for guidance, it is knowledge of the truth together with having the intent to follow the truth and preferring it over other things.

The guided person acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. [3]

[1]https://rabee.net/alfatawi/%D8%A5%D8%B0%D8%A7-%D9%83%D9%86%D8%AA-%D9%85%D8%A8%D8%AA%D8%AF%D8%A6%D8%A7-%D9%81%D9%8A-%D8%A7%D9%84%D8%A7%D9%84%D8%AA%D8%B2%D8%A7%D9%85-%D9%81%D9%83%D9%8A%D9%81-%D8%A3%D9%85%D9%8A%D8%B2-%D8%A7%D9%84/

[2] Sharh Saheeh Muslim 5/50

[3] An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140