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Author: Abdullah Jallow

[1] “Those who listen to speech and follow the best thereof”- Reflections With My Salafi Brothers and Sisters at Salaficentre and Markaz Rabee

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Worship - 'Ibaadah'.

Allah, The Most High, said:

ٱلَّذِينَ يَسْتَمِعُونَ ٱلْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُۥٓ أُو۟لَٰٓئِكَ ٱلَّذِينَ هَدَىٰهُمُ ٱللَّهُ وَأُو۟لَٰٓئِكَ هُمْ أُو۟لُوا۟ ٱلْأَلْبَٰبِ

Those who listen to speech and follow the best thereof. Those are (the ones) whom Allah has guided and those are men of understanding. [Az-Zumar 18] 

Among the qualities that demonstrate their prudence and sound intellect is that they follow what is best. And the best, without exception, is the speech of Allah and the speech of His Messenger, peace and blessing of Allah be upon him, as Allah said in this surah:

 اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا 

Allah has sent down the best statement, a Book (this Quran), its parts resembling each other in goodness and truth. 

Among the qualities that demonstrate their sound understanding and prudence is that they recognise what is good and distinguish it from what is other than it, and they give preference to what is befitting (or incumbent) to be given precedence. This is a sign of intelligence; indeed, there is no true sign of intelligence other than this. For indeed the one who cannot distinguish between statements that are good and those that are repugnant is not from the possessors of sound intellect. Also, a person who can distinguish between them, but his desires overpower his intellect, leaving his intellect to follow his desires, and he does not give precedence to what is good, he is deficient in intellect. [An Excerpt from Tafsir As-Sadi. paraphrased]

 

Some Benefit Regarding Expressions

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

It is incumbent that the expression conveys the intended meaning through the appropriate terminology. Should the term be explicit or evident, the objective is achieved. However, if the term possesses dual interpretations-one valid and the other erroneous – the intended meaning must be clarified. In instances where the term suggests a flawed interpretation, it should only be employed with an explanation that mitigates any potential misunderstanding.

Furthermore, if the term may mislead certain listeners into grasping an incorrect meaning, it should not be used if it is known to carry such implications, as the primary aim of communication is clarity and understanding. If the term accurately reflects the intended meaning but some individuals remain unaware of its significance without any negligence on the speaker’s part, the responsibility lies with the listener, not the speaker”. [1]

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

If the speaker falls short in his clarification and addresses the listener with vague terms that may encompass various interpretations, and the listener remains uncertain of the intended meaning; if this arises from the speaker’s inability, the listener is given from the speaker’s inability rather than his intent. If the speaker possesses the ability and he does not do so while it is obligated to him to do so, he gives the listener from his evil intent”. [2]

 

The Goal Is To Follow Only Truth

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

Truth is determined by its alignment with evidence, regardless of the number of supporters or detractors. It is not the truth that is measured by individuals; rather, individuals are measured by the truth. The mere aversion of those who disagree or the affection of those who agree does not indicate the validity or invalidity of a statement”. [3]

Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him, said:

Every individual among people may have their statements accepted or rejected, except for the Messenger, peace and blessings of Allah be upon him, due to affirmation of infallibility of the one who legislates. In contrast, others may possess deficiencies in knowledge and understanding that necessitate the evaluation of their statements against the Shariah”. [4]

Yazid Bin Ameerah, who was one of the companions of Mu’adh Bin Jabal said: Whenever he (Mu’adh) sat in a meeting to give admonition, he would say: “Allah is a just arbiter; those who doubt would perish”. One day Mu’adh Bin Jabal said: In the times after you, there would be trials in which riches would be abundant. During these trials the Quran would be easy so much so that every believer, hypocrite, man, woman, young, grown up, slave and free man will learn it. Then a man might say: “What happened to the people that do not follow me while I read the Quran? They are not going to follow me until I introduce a Bidah for them other than it”. So beware of that which is innovated (in religion), for whatever is innovated is misguidance. I warn you of the deviation of a wise person from right guidance, for sometimes Satan utters a statement of misguidance through the tongue of a wise person and sometimes hypocrites may speak a word of truth. I said to Mu’adh: “I am at a loss to understand may Allah have mercy on you that a wise man sometimes may utter a statement of misguidance and a hypocrite may utter a statement of truth”. He said, “Certainly, avoid the speech that emanates from a wise person that is known to be false and about which it is said, “What is this?!” And it does not warrant that you abandon him, for it is possible that he may withdraw (from these things that are well known to be false). Adhere to the truth when you hear it, for truth has light.

The speech of the wise person that is considered to be false

It is the ambiguous speech that makes one say: “What does he intend by this statement?!” He is known for good and beautiful speech, but he may err and slip, or shaytan misleads him to utter bad understanding. Shaytan may misguide a person until he utters misguidance and a false statement despite the fact that he is known for good, beautiful and fine speech. [5]

Imam Ibn Al-Qayyim, may Allāh have mercy upon him, stated that Shaikh Al-Islam Ibn Taymiyyah, may Allāh have mercy upon him, said to him: 

Do not let your heart be like a sponge when it comes to doubts and misconceptions, absorbing them until it has nothing to pour out except those doubts. Rather, let your heart be like solid glass: doubts pass over its surface without settling within it. Through its clarity, it sees them for what they are, and through its firmness, it repels them. Otherwise, if you allow your heart to absorb every doubt that passes by it, it will become a dwelling place for doubts.” [6] [end of quotes]

We ask Allah:

يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ

 

Few Observations And Discussions

Let me share some observations: A young man said to us: “I am just confused as to why the speaker would be mentioning about correcting mistakes with softness only”. We said to him, “Gentleness is the basis and it should be promoted, but it can be subjective. It can be an opinion in a specific sense and this view is tolerated, but not endorsed in every sense or forced on anyone”. 

Another young man said to us: “The speaker was emphasising patience as if there can never be retaliation, but I have heard something different from another speaker”. We said to him: “When you hear one speaker say something different from what another speaker or student teaches, remember that no one has a monopoly on personal independent judgement. Secondly, when views oppose the text in any way by restricting what should not be restricted, vice versa, or one’s views leaves something ambiguous that should be detailed, then it must be clarified. However, this should be done respectfully among followers of the Sunnah, based on the Quran and Sunnah as understood and implemented by the Salaf. Discussions based on these strong foundations removes personal attacks disguised as moral concerns, hidden hostile language, personal grudges hidden as principled arguments, coded insults, dodging real issues, biased reasoning, selective use of authorities, treating certain scholars as beyond question, and blocking others from contributing. Any discussion based on the Quran and Sunnah as understood and implemented by the Salaf can be recognised by those Allah guides to recognise it.

Furthermore, we said to another youth who engaged us in discussion:

If you hear someone say the Prophet, peace and blessings of Allah be upon him, never retaliated against personal harm, we ask gently: “Is this the case in all circumstances and did he command everyone to do this in every situation?” If someone says, “I studied with a scholar for years and he never did this or that,” we ask respectfully, “Is this behaviour of the scholar a principle we must follow and implement in every situation?” If someone says: “I take the path of this or that scholar in a matter that is open to interpretation”, we can disagree respectfully if we have another sound proof. We say respectfully, “Let me get a second opinion from another scholar”. The goal is to follow proof with respect and harmony, but not with disrespect and patronising others whether one is engaged in a personal conversation or addressing an audience. So, we remind ourselves and the youth of Salaficentre and Markaz Rabee that we must strive earnestly in this era to embrace respectful behaviour and beautiful tolerance within the confines of the Qur’an and the Sunnah as understood and implemented by the Salaf.

And remember, most important of all, that some of the prominent senior scholars are still alive, such as Al-Allamah Salih Al-Fawzan, Al-Allamah Abdul Muhsin Al-Abbad, and Al-Allamah Salih Aala Ash-Shaikh, so reach out to them. May Allāh preserve them and have mercy upon those who have passed away. Additionally, the students of the senior scholars are alive in the various regions of the earth, including north Africa (Sudan, Egypt, Algeria etc), the gulf, as well as those in the West whom Al-Allamah Ubaid and Al-Allamah Rabee knew very well and gave recommendations. So, reach out to them and benefit from all of them, while the main focus should be striving for Ikhlas, Sidq, impartiality, mutual co-operation, loving for the Muslims what we love for ourselves, and that all innocent people -Muslims and non-Muslims – feel  safe from our tongues and hands. And Allah knows best.

To be continued…InShaAllah.

[1] Ar-Radd Alaa Al-Bakri 702-703

[2] As-Sawaa’iq Al-Mussalah 2/503

[3] Naqd Al-Mantiq 263 by Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him.

[4] Al-Qawa’id Al-Muthlaa page 86 by Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him.

[5] Sharh Kitab Sunnah Min Sunan Abee Dawud from pages 111-118 by Al Allamah Abdul Muhsin Al-Abbad, may Allah preserve him. 

[6] Miftāḥ Dār al-Saʿādah (The Key to the Abode of Happiness), vol. 1, p. 140.

[1] Gentle Admonitions to Those Confused by Some of The Repackaged Mid and Late 90s Sentiments…

Written by Abdullah Jallow on . Posted in Basics, Checking & Verification, Contemporary Issues, Da'wah - Calling To Islam, Featured, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

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

It is obligated to you to give detail and make a distinction, because unrestricted and general (statements)without clarification have indeed corrupted this existence (the world), and misguided the intellect and views in every era.

Al-Allamah Salih Al-Fawzan, may Allah preserve him, commented on the above statement:

There has to be a detailed explanation. The one who is not proficient in giving detail should keep quiet, because benefit is not acquired from his speech. And every time error occurs, its cause is due to an absence of detailed explanation regarding truth and falsehood. There has to be detailed explanation and distinction and not to mix up [affairs]. Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so all of it is neither deemed to be false nor truth; rather there has to be a distinction between its truth and falsehood. All of it is neither rejected nor accepted; rather a distinction is made regarding the truth and what is correct and the falsehood and error in it. And if you are not proficient in giving detail, then you should not enter into this field.  [An Excerpt from At-Ta-leeqaat Al-Mukhtasar Alaa Al-Qaseedah an-Nuniyyah: 1/216] [end of quote]

A person has Tazkiyah from the senior scholars based upon what was apparent to them. Then, after the death of those scholars, this person gets himself involved in Fitna. He praises Ahlul Bidah, gets his hands into politics and the affairs of the rulers, leading to even more Fitna, hides a Fatwa of his teacher in order to deceive the people, commits the crime of false Tabdee, and seeks to blackmail a Muslim who had a truthful testimony to give concerning some of his crimes, lies, and evasions. He is then refuted with proof by the likes of Shaikh Ali Hudhaifi, may Allāh preserve him, and others. Then another person comes along and tells us: “Akhi, but this or that famous Da’ee or student calls him Shaikh,” or, “This or that famous student refers to him as being from Ahlul Fadl.” This is despite the fact that this guilty individual continues upon his ways and has not recanted the crimes he has committed, which are as clear as the midday sun. So, we say to him: 

Akhi, since when was it a principle that we abandon the proof and refrain from holding a person accountable for his manifest crimes because a famous Da’ee on social media or anyone else refers to him as Shaikh, even though his Jaraa’im are as clear as the mid day sun? Since when have we heard of this stance or acted upon it, particularly when many of the upright, prominent senior scholars were alive? If you truly want to follow the proofs and not desires or personalities, then here is what suffices.

First: Al-ʿAllāmah Rabīʿ ibn Hādī al-Madkhalī, may Allāh have mercy upon him, said: 

“Suppose we assume that Ibn Bāz and al-Albānī continued giving Tazkiyah until they passed away, and that this is all the Tazkiyah they have to offer. Would the people then be obliged to accept their Tazkiyah, turn a blind eye, and shut off their minds to the mistakes of so-and-so and so-and-so whom al-Albānī or Ibn Bāz had given Tazkiyah?! The mistakes are clear, and the jarḥ (criticism) is clear. So, is it permissible for a Muslim to cling to the Tazkiyah of so-and-so and so-and-so when the jarḥ against the person being praised is clear?!” [Al-Ijābāt al-Jaliyyah ʿan al-Qaḍāyā al-Manhajiyyah (p. 74)]

Listen here another clarification: 

https://youtu.be/bWPR3Eacn4k?si=FhWxn5XMeeKdZW6K

Second: One is not benefitted by his Tazkiyah if he falls into calamities and persists upon evil even if he had a Tazkiyah from one of the Khulafa. Read here: https://salafidawahmanchester.com/2026/07/30/the-good-beginning-of-ibn-muljam-and-his-evil-state-after-umars-death/

Finally, return to the principles we were taught 30 years ago:

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 1 

https://salafidawahmanchester.com/2026/09/03/a-recall-of-al-allamah-rabis-various-circumstantial-clarifications-on-softness-and-harshness-part-1/

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 2 

https://salafidawahmanchester.com/2026/09/04/a-recall-of-al-allamah-rabis-various-circumstantial-clarifications-on-softness-and-harshness-part-2/

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 3 

https://salafidawahmanchester.com/2026/09/04/a-recall-of-al-allamah-rabis-various-circumstantial-clarifications-on-softness-and-harshness-part-3/

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 4

https://salafidawahmanchester.com/2026/09/04/a-recall-of-al-allamah-rabis-various-circumstantial-clarifications-on-softness-and-harshness-part-4/

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 5 

https://salafidawahmanchester.com/2026/09/05/a-recall-of-al-allamah-rabis-various-circumstantial-clarifications-on-softness-and-harshness-part-5/

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 6

https://salafidawahmanchester.com/2026/09/12/a-recall-of-al-allamah-rabis-various-circumstantial-clarifications-on-softness-and-harshness-part-6/

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 7

https://salafidawahmanchester.com/2026/09/16/a-recall-of-al-allamah-rabis-various-circumstantial-clarifications-on-softness-and-harshness-part-7/

Robust, Credible, Detailed and Unambiguous Inherited Clarifications On Al-Jarh Wat-Tadeel 

https://salafidawahmanchester.com/2026/06/09/robust-credible-detailed-and-unambiguous-inherited-clarifications-on-al-jarh-wat-tadeel/

Robust, Credible, Detailed And Unambiguous Inherited Clarifications On Al-Jarh Wat-Tadeel 

https://salafidawahmanchester.com/2026/06/10/robust-credible-detailed-and-unambiguous-inherited-clarifications-on-al-jarh-wat-tadeel-2/

Robust, Credible, Detailed And Unambiguous Inherited Clarifications On Al-Jarh Wat-Tadeel 

https://salafidawahmanchester.com/2026/06/16/robust-credible-detailed-and-unambiguous-inherited-clarifications-on-al-jarh-wat-tadeel-3/

To be continued…InShaAllah  

 

 

 

When Respect for Elders and Mercy Towards Youth Is Mentioned, None Is Exempted

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

Abdullah Bin Amr, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Whoever would love to be delivered from Hellfire and admitted into Paradise, let him meet his end whilst believing in Allah and the Last Day, and let him treat people as he would love to be treated”. [1]

Imam An-Nawawi, may Allah have mercy upon him, said:

This is from the Jawami al-Kalim of the Prophet [i.e. precise speech with a comprehensive meaning] and his amazing wisdom. It is obligatory to pay close attention to this important principle and that a person must not deal with the people except in a way he loves to be dealt with. [2]

Al-Allamah Zayd Bin Hadi Al-Madkhali, may Allah have mercy upon him, said:

A Muslim is to give consideration to his Muslim brothers in the same way he would give consideration to himself- wishing for them the good he wishes for himself and hates that evil should touch them just as he hates that for himself. The one who loves that the people should approach him with good related to the worldly affairs and affairs related to the Afterlife, then it is obligated on him to do the same for them, so that the statement of the Prophet, “You cannot (truly) believe until you wish for your brother what you wish for yourself” becomes a reality in his personality; and also the statement of the Prophet, “The believer in relation to another believer is like a structure, each part strengthening the other”. And also the statement of the Prophet, “The Muslim is the brother of another Muslim”. Whoever is able to have these characteristics, then indeed he has established Iman (in this affair), good manners and good dealings. [3]

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

And from the signs of well-being and success is that whenever the slave is increased in his knowledge, he increases in humility and mercy; and whenever he is increased in action, he increases in his fear and caution; and whenever his age is increased, he decreases in eagerness; and whenever he is increased in wealth, he increases in his generosity and spending; and whenever his status and honour is increased, he increases in coming close to the people, in fulfilling their needs and being humble in (their presence). And the signs of wretchedness are: Whenever he is increased in knowledge, he increases in pride and haughtiness; and whenever he is increased in actions, he increases in his boasting, mockery of the people and having a good opinion of himself; and whenever he is increased in his status and honour, he increases in pride and haughtiness. These affairs of [well-being and wretchedness] are a trial and a test from Allah by way of which He puts His slaves to trial. He brings about well-being and wretchedness to a people by way of these affairs. [4]

Ibn Abbas stood up next to Zaid Bin Thabit [may Allah be pleased with both of them] and held the stirrup of his riding beast. Zaid said to him, “Step aside, O cousin of Allah’s Messenger [peace and blessings of Allah be upon him]”. Ibn Abbas said to him, “This is what we do for our scholars and elders”. [Al-Muntadhim Fee Taareekh Al-Muluk Wal Umam 5/215]

Salamah Bin Kuhail [may Allah have mercy upon him] said: “Ash-Shabi and Ibrahim An-Nakha’i [may Allah have mercy upon upon both of them] never sat together except that Ibrahim remained silent, and  both of them were Taabi’een”. [Taareekh Dimashq 25/367]

Al-Marwazi [may Allah have mercy upon him] said, “Abu Abdillah [Imam Ahmad – may Allah have mercy upon him] used to be from those who honoured his fellow Muslim brothers the most and those who were older than him. One time, Abu Hammam [may Allah have mercy upon him] came to him on a donkey, so he held the stirrup of the riding beast for him. I witnessed him doing the same for the eldest Shaikhs”. [Al-Aadaab Ash-Shar’iyyah 1/416]

Idris Bin Abdul Karim said: “Salamah Bin Aasim said to me: “I want to hear Kitaab Al-Adad from khalaf”. I said, “Khalaf?” He said: “Let him come”. When Khalaf entered, he tried to make Salamah sit in the teacher’s place, but he refused, and said: “I will not sit except in front of you”. Then he said, “This is the right of learning”. Khalaf  said to him: “Ahmad Ibn Hanbal came to me to listen to the narrations of Abu Awanah, so I tried make him sit and transmit, but he refused and said: “I will not sit except in front of you. We are commanded to be humble in the presence of the one from whom we learn”. [Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami 1/198]

Muhammad Ibn Raafi said: I was with Ahmad (Imam Ahmad) and Ishaq in the company of Abdur Razzaaq when the day of Eidul Fitr arrived, so we went out with Abdur Razzaaq to the Musalla and with us were many people. When we returned, Abdur Razzaaq invited us to lunch, then he said to Ahmad and Ishaq, “Today I saw something strange from both of you. You did not say the Takbir”. Ahmad and Ishaq said, “O father of Abu Bakr! We were waiting for you to say the Takbir so that we could say the Takbir, but when we saw that you did not say the Takbir, we refrained”. Abdur Razzaaq said, “I was waiting for both of you to say the Takbir so that I could say the Takbir”. [Siyar A’laam An-Nubula a 9/566]

Abdullah Bin Ahmad [may Allah have mercy upon him] said: I heard my father [Imam Ahmad – may Allah have mercy upon him] being asked: “Why did you not hear a lot (of hadith) from Ibrahim Bin Sa’d [may Allah have mercy upon him] and indeed he did stay next to you in the house of Amarah?” He said: “We attended his gathering once and he narrated to us. When the second session was held, he saw youth putting themselves forward (or speaking) before the elders, so he became angry and said, ‘By Allah! I will not narrate for a year’. He died and did not narrate (thereafter)”. [Siyar A’laam An-Nubula 11/317]

Imam As-Sadi, may Allah have mercy upon him, stated about the Mu’allimeen (teachers):

They are the intermediary between the Messenger, peace and blessings of Allah be upon him, and his Ummah with regards to propagation of the religion and clarification of the Shariah. Had it not been for these ones, the people would have been like cattle. They nurture the souls and hearts of the slaves upon the beneficial sciences and sound knowledge. They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their religion, and return them to the rulings related to the duties obligated to them and in their dealings, just as they return them to the affairs pertaining to worship. Through them the Book and the Sunnah are established, and through them is made clear truth from falsehood, guidance as opposed to misguidance, Halal as opposed to Haram, good as opposed to evil, and rectification as opposed to corruption. They are of varying ranks, in accordance with what they establish of knowledge, teaching and benefit- great or small. They have great rights (owed to them) by the ummah and are possessors of a lofty status. Therefore, the people must have love and respect for them. They must recognise their excellence and virtue, and thank them greatly. They are to supplicate for them in private and public, and seek nearness to Allah by having love for them and praising them. They are to proclaim their excellence; guard the hearts (from harbouring evil against them) and the tongues (from) insulting them, for this would tarnish their excellence. [5]

Al-Allamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, said:

We have been commanded to learn, thus, it is obligated to us to learn, act and call to the religion based on the path that Allah has ordained and clarified for us- the path that the Messenger clarified for us and applied, and was applied by his companions after him. They spread Islam in the entire world – in different nations. This knowledge and goodness was spread mostly through (praiseworthy) manners – through patience, forbearance, firm fulfilment of obligations and responsibilities, truthfulness, honourable behaviour, nobility, noble mindedness, fulfilling promises and what is similar to that. These manners became manifest to the people, thus the hearts, ears and eyes of the nations accepted this guidance, which the companions of Muhammad carried”. [6]

The Shaikh also stated:

Abdullah Ibn Al-Mubarak, may Allah have mercy upon him, said, “Whoever belittles the scholars will ruin his religion; whoever belittles the rulers will ruin his worldly affairs and whoever belittles his brothers will ruin his sense of honour”. O my brothers! Let us behave in a good manner, especially the students of knowledge. O my brothers! At present the connection between a student and his teacher is limited to the classroom. He listens to the lesson and after it finishes, he leaves in a hurry. It is as if he does not know anything about the teacher- neither in a house nor in any other place. They say, “The scholars run away from the students!” It is obligated to the students to behave well towards the scholars and to come to their houses. Do they want the scholars to run behind the students?! The Salaf did not know this behaviour. When we became deprived of good manners, we expect the scholars to be our followers. Many people want the scholars to be their followers – giving directions to the scholars like they would give directions to a senile old person. A particular scholar can meet thousands of people and benefit them, but as for going to the house of every person and knocking at his door, this is neither legislated by Allah nor is it obligated to the scholars.

Good manners is a necessity in the path of seeking knowledge, and (when dealing with) scholars and elders. It was said to king Abdul Azeez, may have mercy upon him, “How do you view the people?” He said, “The people in my view are three types: a man who is older than me, so he is placed in my father’s position; a man who is in my age group, so he is placed in my brother’s position, and a man who is younger than me, so he is like my son”. Therefore, a Muslim behaves towards his brothers in this manner- he places the people in these different categories. The student of knowledge should respect the elders, honour his contemporaries and show mercy to those below his age. The one who is old in age is like his father, the one in his age group is like his brother and the one below him in age is like his son. [7]

Emulating Scholars Can Only Be In What Is Good

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked: The question: Our brother also says: There are personalities- role models for everyone, however, they shave their beards. What is your view on this matter?

The answer is: If a scholar disobeys his Lord, he is not considered a role model in that which he disobeys his Lord. The Jews (i.e. those among them who deviated) were scholars, but despite this, they disobeyed the Messenger, peace and blessings of Allah be upon him and did not respond to the truth, thus, Allah rebuked and became angry with them. Therefore, whoever among the scholars who resemble them will share in Allah’s wrath in accordance with his act of disobedience. And the one who resembles the Christians by performing acts of worship based on ignorance and turning away from the religion, he has a share of misguidance and resemblance to the Christians. This is why Sufyan ibn Uyaynah, may Allah have mercy upon him, or Ath-Thawri stated: “Whoever among our scholars is corrupt, he has a resembles to the Jews, and whoever among our devout worshippers is corrupt, he resembles the Christians (i.e. those Jews and Christians who deviated from the path of their prophets).” 

Therefore, it is incumbent upon the Muslim to be cautious of resembling all two groups. If he finds a scholar committing a sin, he should not emulate him in that sin; rather, he advises him and supplicates to Allah for his guidance, and avoids following his example in that. The true role model is the Messenger, peace and blessings of Allah be upon him – the scholar who should be followed and not the sinful (disobedient) scholar. If he commits an act of disobedience by shaving his beard, wearing his garments below his ankles, or regarding other matters, then layperson should not emulate him in that, instead, he should take emulate the scholars have been blessed with guidance – those who fear Allah and follow the Messenger, peace and blessings of Allah be upon him. Following a role model in reality is by following the Messenger, because he is the basis, the Imam, peace and blessings be upon him. The scholars who follow him do so because he is the best example, the one (chosen and specified as a foundation for) emulation.

If you follow the good scholars in growing the beard and in all that Allah has legislated, then indeed, you are, in this regard, emulating the Messenger, peace and blessings of Allah be upon him, whom the scholars follow in truth, following him with regards to that which he prescribed for them. [8]

Make Sure You Behave Well Towards Everyone’s Father, Lest You Become The Reason For Your Father to Be Insulted

Allah’s Messenger, peace and blessings of Allah be upon him, said: “It is one of the greatest sins that a man should curse his parents.” They (the people) asked: “O Allah’s Messenger! How does a man curse his parents?” The Prophet said: “‘The man abuses the father of another man and the latter abuses the father of the former, a man abuses the mother (of another man) and he (the other man) abuses his mother.” [Al-Bukhari 5973]

[1] Ṣaḥih Muslim 1844]

[2] Sharh Sahih Muslim 12/196

[3] at-Ta’leeqaat Al-Maleehah Alaa Silsilati Al-Ahaadeeth As-Saheehah. 2/29-33

[4] Al-Fawaa’d. page: 228

[5] An Excerpt from Nurul Basaa-ir Wal Albaab Fee Ahkaamil Ibaadaat Wal-Mu’aamalaat Wal Huqooq Wal Aadaab, page: 57-58]

[6] An Excerpt from Marhaban Yaa Taalibal Ilm. page 86

[7] Marhaban Yaa Taalibal Ilm’ pages 123-124

[8] https://binbaz.org.sa/fatwas/6077/%D9%88%D9%82%D9%88%D8%B9-%D8%A8%D8%B9%D8%B6-%D8%A7%D9%84%D9%82%D8%AF%D9%88%D8%A7%D8%AA-%D9%81%D9%8A-%D8%A7%D9%84%D9%85%D9%86%D9%83%D8%B1%D8%A7%D8%AA

Combined Religious and Worldly Welfare as Winter’s Long Nights and Short Days Approach

Written by Abdullah Jallow on . Posted in Basics, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

Imam Ibn Rajab, may Allāh have mercy upon him, said:

As for standing in prayer during the nights of winter, due to their length (i.e. the long nights), a person can obtain their share of sleep and then get up to pray. The person praying can recite their entire portion of the Qur’an, having (already) obtained their needed share of sleep. So, they combine the sleep they need with completing their portion of Qur’an (recitation), thus, fulfilling the needs of their religion and rest for their body.

Among the statements of Yahya ibn Mu‘adh is: “The night is long, so do not shorten it by sleeping, and Islam is pure, so do not defile it with your sins.” This is different to the nights of summer, for indeed, due to their shortness and heat, one is overcome by sleep and can hardly obtain their needed share of sleep without sleeping through the entire night. Thus, standing in prayer during these nights requires striving, and due to their shortness, one may not be able to complete their portion of recitation from the Qur’an.

It has been reported from Ibn Mas‘ud (may Allah be pleased with him) that he said: “Welcome to winter, for blessings descend during it, the night is long for standing in prayer, and the day is short for fasting.” It has also been reported from him as a statement attributed to the Prophet ﷺ, but this attribution is not authentic.

Al-Hasan (may Allah have mercy upon him) said: “How excellent a time winter is for the believer! Its night is long, so he can stand in prayer, and its day is short, so he can fast.”

It has been reported that whenever winter arrived, ‘Ubayd ibn ‘Umayr (may Allah have mercy upon him) would say: “O people of the Qur’an! Your nights have become long for your recitation, so recite! And your days have become short for your fasting, so fast!” [1]

We ask Allah:

 اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكَ وَحُسْنِ عِبَادَتِكَ

O Allah, help me to remember You, to give You thanks, and to perform Your worship in the best manner.  

ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ

Guide us to the straight path.

Imam As-Sadi, may Allah have mercy upon him, said: Meaning:

Guide and direct us, and grant us success on the straight path, which is the clear path leading to (the Pleasure) of Allah and His paradise. It is to know truth and act upon it, therefore, guide us to the straight path and keep us steadfast upon it. The guidance to the straight path entails adhering to the religion of Islam and abandoning all other religions, while the guidance along the path includes direction in all religious matters, both in knowledge and practice. This supplication is among the most comprehensive and beneficial for a servant of Allah. Due to this, it is obligated to a person to supplicate with it every Rak’ah in his prayer due to one’s overarching need for it. [2]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated about the levels of guidance:

First: The guidance of knowledge and clarity. Allah enables one to know the truth and understand it.

Second: Allah gives one the ability to reach it; otherwise, one remains incapable on their own.

Third: Allah enables one to be a desirer of it.

Fourth: Allah enables one to act upon it.

Fifth: Allah enables one to be steadfast and continue upon it.

Sixth: Allah removes the obstacles and opposing influences that are in opposition to it.

Seventh: Allah guides one along the path itself – a specific guidance, which is more specific than the initial guidance. This is because the first one is a general guidance along the path, whereas this second one contains its stages in detail.

Eighth: Allah enables one to see the true goal along the path and draws his attention to it, so that one remains focused in his adherence without being hindered from the paths leading to it.

Ninth: Allah makes one witness his neediness and overarching need for this guidance above every need one cannot do without.

Tenth: Allah enables one to witness the two divergent paths that are away from the straight way, and they are the path of those who have earned Allah’s anger due to turning away from the truth intentionally and out of obstinacy, and the path of those who have strayed due to ignorance and misguidance. [3]

[1] Laṭā’if al-Ma‘ārif, p. 326

[2] An Excerpt from Tafsir As-Sadi

[3] Madarij As-Salikin 3/510

[2] Circumstances in Which a Fatwa Issuer May or May Not Be Sinful for an Erroneous Fatwa

Written by Abdullah Jallow on . Posted in Fatawa-Rulings, Featured, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

Imam Ibn As-Ṣalāḥ, may Allah have mercy upon him, said:

His (Fatwa giver) lackadaisical and corrupt (attitude) may lead him to corrupt motives in employing prohibited or disliked stratagems, or to cling to ambiguous (doubtful) matters in pursuit of concessions for someone he wants to benefit (serve), or to impose stricter rulings upon someone whom he wishes to harm. Whoever does this has made his religion insignificant in his own eyes. We ask Allah, the Most High, to grant us well-being and forgiveness.” [1]

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

This is a grave matter into which the ignorant mufti falls, thus, deceiving people, lying about Allah and His Messenger, altering the religion, declaring forbidden what Allah has not forbidden, and making obligatory what Allah has not made obligatory. And Allah is the One whose help is sought. [2]

[1] Adab al-Muftī wa al-Mustaftī p. 111

[2] Iʿlām al-Muwaqqiʿīn 4/167

Some Insights from the Wise, Past and Present: On Age, Virtue, Status, and Rights

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

Sahl Bin Abu Hathma and Rafi’ Bin Khadij reported that Abdullah Bin Sahl Bin Zaid and Muhayyisa Bin Mas’ud Bin Zaid went out and as they reached Khaibar they were separated. Then Muhayyisa found Abdullah Bin Sahl having been killed. He buried him, and then came to Allah’s Messenger, peace and blessings of Allah be upon him. They were Huwayyisa Bin Mas’ud and ‘Abdur Rahman Bin Sahl, and he (the latter one) was the youngest of the people – (those three who had come to seek an interview with the Prophet) – began to speak before his Companions (had spoken). So, Allah’s Messenger, peace and blessings of Allah be upon him, said: “The eldest one (eldest in regard to age should speak)”. So, he kept quiet, and his companions (Muhayyisa and Huwayyisa) began to speak, and he (Abdur-Rahman) spoke along with them, and they narrated to Allah’s Messenger the murder of Abdullah Bin Sahl. He said to them: “Are you prepared to take fifty oaths so that you may be entitled (to blood-wit) of your companion (or your man who has murdered)?” They said: “How can we take an oath on a matter which we have not witnessed?”  He (the Prophet) said:  “Then the Jews will exonerate themselves by fifty oaths”. They said, “How can we accept the oaths of people who are unbelievers?” When Allah’s Messenger saw that, he himself paid his blood-wit. [Sahih Muslim 1669]

After three ahadith were quoted – including the above one regarding the murder of Abdullah Bin Sahl, Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said:

“These three ahadith are the same as those before them, in clarification of giving precedence to people of virtue, knowledge, and those of old age over those younger than them, giving concern to the affair by placing them in their deserved position in which Allah has placed them, as has preceded in the statement of the Prophet, peace and blessings of Allah be upon him:

“The one who is well grounded in Allah’s Book and is distinguished among them in recitation should act as Imam for the people, and if they are equally versed in reciting it, then the one who has most knowledge regarding Sunnah; if they are equal regarding the Sunnah, then the earliest one to emigrate; If they emigrated at the same time, then the oldest one in age. No man must lead another in prayer in latter’s house or where (the latter) has authority, or sit in his place of honour in his house, except that he gives you permission or with his permission”. [1] [Paraphrased]

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said,

“The apparent context of the hadith is that the three came to Allah’s Messenger, peace and blessings of Allah be upon him, to relate the news, so Muhayyisa wanted to speak because he was the one who had the story and knew about it, and Abdur Rahman Bin Sahl did not speak because he was not present, or because he was the youngest of the people, or because the intent was to mention the case without making a claim; otherwise who would have had more right to speak? It would have been Abdur Rahman Bin Sahl, Abdullah’s brother because he is his heir.

Muhayyisa and Huwayyisa are cousins ​​of the murdered, but why did Muhayyisa want to speak even though he was lesser than a brother in relationship? That is because he had the story and knew about it. And why did Abdur Rahmaan not speak? It was either because of his young age or because he was sufficed with the statement of Muhayyisa due to him being the witness of the incident or because the intent was to mention the case and not the claim, otherwise if the intent was the claim, then Abdur Rahmaan Bin Sahl would have been the most entitled to speak, then Huwayyisa and then Muhayyisa”. [2][Paraphrased]

Honouring The Teachers And Elders

Idris Bin Abdul Karim said: “Salamah Bin Aasim said to me: “I want to hear Kitaab Al-Adad from khalaf”. I said, “Khalaf?” He said: “Let him come”. When Khalaf entered, he tried to make Salamah sit in the teacher’s place, but he refused, and said: “I will not sit except in front of you”. Then he said, “This is the right of learning”. Khalaf  said to him: “Ahmad Ibn Hanbal came to me to listen to the narrations of Abu Awanah, so I tried make him sit and transmit, but he refused and said: “I will not sit except in front of you. We are commanded to be humble in the presence of the one from whom we learn”. [3]

Al-Marwazi said, “Abu Abdillah [Imam Ahmad] used to be from those who honoured his fellow Muslim brothers the most and those who were older than him. One time, Abu Hammam came to him on a donkey, so he held the stirrup of the riding beast for him. I witnessed him doing the same for the eldest Shaikhs”. [4]

Mu’adh Ibn Sa’eed said: “We were with Ataa Bin Abee Rabah, while a man narrated a hadith, then another man contradicted his narration. Ataa said: “SubhanAllaah! What type of manners are these? Verily, I hear a narration from a man while I know better than him (regarding it), yet I portray myself to him that I am not better than him in anything”. [5]

Muhammad Ibn Raafi said: I was with Ahmad (Imam Ahmad) and Ishaq in the company of Abdur Razzaaq when the day of Eidul Fitr arrived, so we went out with Abdur Razzaaq to the Musalla and with us were many people. When we returned, Abdur Razzaaq invited us to lunch, then he said to Ahmad and Ishaq, “Today I saw something strange from both of you. You did not say the Takbir”. Ahmad and Ishaq said, “O father of Abu Bakr! We were waiting for you to say the Takbir so that we could say the Takbir, but when we saw that you did not say the Takbir, we refrained”. Abdur Razzaaq said, “I was waiting for both of you to say the Takbir so that I could say the Takbir”. [6]

Ibn Abbas stood up next to Zaid Bin Thabit [may Allah be pleased with both of them] and held the stirrup of his riding beast. Zaid said to him, “Step aside, O cousin of Allah’s Messenger [peace and blessings of Allah be upon him]”. Ibn Abbas said to him, “This is what we do for our scholars and elders”. [7]

Salamah Bin Kuhail said: “Ash-Shabi and Ibrahim An-Nakha’i never sat together except that Ibrahim remained silent, and both of them were Taabi’een”. [8]

Abdullah Bin Ahmad said: I heard my father [Imam Ahmad] being asked: “Why did you not hear a lot (of hadith) from Ibrahim Bin Sa’d [may Allah have mercy upon him] and indeed he did stay next to you in the house of Amarah?” He said: “We attended his gathering once and he narrated to us. When the second session was held, he saw youth putting themselves forward (or speaking) before the elders, so he became angry and said, ‘By Allah! I will not narrate for a year’. He died and did not narrate (thereafter)”. [9]

Also read:

Knowledge Across Generations: Guidance, Responsibility and Harmony

[1]:https://binbaz.org.sa/audios/2335/128-%D9%85%D9%86-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%86%D8%B7%D9%84%D9%82-%D8%B9%D8%A8%D8%AF-%D8%A7%D9%84%D9%84%D9%87-%D8%A8%D9%86-%D8%B3%D9%87%D9%84-%D9%88%D9%85%D8%AD%D9%8A%D8%B5%D8%A9-%D8%A8%D9%86-%D9%85%D8%B3%D8%B9%D9%88%D8%AF-%D8%A7%D9%84%D9%89-%D8%AE%D9%8A%D8%A8%D8%B1-%D9%88%D9%87%D9%8A-%D9%8A%D9%88%D9%85%D9%89%D8%B0-%D8%B5%D9%84%D8%AD-%D9%81%D8%AA%D9%81%D8%B1%D9%82%D8%A7 ]

[2]:https://alathar.net/home/esound/index.php?op=codevi&coid=33690 ]

(3) Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami 1/198

(4) Al-Aadaab Ash-Shar’iyyah 1/416

(5) Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami 1/200

(6) Siyar A’laam An-Nubula a 9/566

(7) Al-Muntadhim Fee Taareekh Al-Muluk Wal Umam 5/215

(8)Taareekh Dimashq 25/367

(9) Siyar A’laam An-Nubula 11/317

False Miracles And Tricks

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Featured, Fitnah, History of Islam, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Refutations, Scholars of Islam, Shi'a, Shirk, Sin, Sufis, Worship - 'Ibaadah'.

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

A person comes to the grave of someone amongst the righteous people whom he holds in high regard. Then sometimes the grave opens and a man with the same image of the deceased exits, and at other times he sees that same person entering the grave.

Sometimes he sees him riding or walking inside that place of the deceased, such as shrines built on a grave, and at other times he sees him outside that shrine and thinks that he is that righteous man. And people invoke him for rescue, so he comes to them; but it is not that righteous man (in reality), rather it is a Shaytan who took his image.

This has happened to more than one person amongst those we know. Sometimes people seek rescue from a person about whom they hold a good opinion regarding his piety, either a dead person or one who is absent. Then they see him with their own eyes that he has come to them, speaks to them and fulfils some of their needs, so they think that it was him, but rather it is a shaytaan claiming to be that man who has passed away.

Many times a person comes in the image of one who has already passed away, speaks to the people, pays a debt, returns something that was deposited with him and informs the people about the dead, so they think that he is actually that dead person who came to them, but rather it is a Shaytan who took his image. This happens a lot, especially in a land of Shirk such as India and other places similar to it.

Amongst these people you see one who is in his coffin during the funeral procession whilst holding his son’s hand, and amongst them is one who says, “When I die, do not call anyone to wash me, rather I will come from such and such direction to wash myself”.

Then after his death, a man comes in the air – in his image – and takes a bath, so the people think that it was him who came, but rather it is a Shaytaan who took his image.

Sometimes one of them sees a person flying in the air or one with a mighty image or informs them of affairs they cannot see, and says to him, “I am Prophet khidr”, but rather it is a Shaytan telling him lies, and it may be that the one being lied to is a man who adheres to the religion, devoted in worship and one who suffices with only what he needs of the worldly things and abstains from the things he can do without due to his piety.

This has happened to more than one person, so whilst a man is wide awake, he sees a person either riding or not riding and the people saying, “This is such and such Prophet- Ibrahim, the Messiah or Muhammad; this is that truthful person – Abu Bakr or some of the disciples, or this is such and such person whom the people consider to be righteous, such as Jirjees or other than him amongst those whom the Christians hold in high regard, or some of the Shaikhs of the Muslims; but it is a Shaytan claiming that he is that Prophet, or that Shaikh or that truthful person who have already passed away. The likes of this has happened a lot to the polytheists, the Christians and many people amongst the Muslims.

One of them supposedly sees a person whom he used to hold in high regard, so he says to him, “I am Shaikh such and such”, but actually it is a Shaytan. I know a lot regarding this, and I know more than one person who invokes some of the Shaikhs – who are not present – for rescue, then he sees him coming to him and helps him whilst he is awake. This happened to me and others I know. More than one person has mentioned to me that they sought rescue from me at a faraway land and saw me come to him.

And amongst them is one who said to me, “I saw you physically riding with this clothing of yours”, and amongst them is one who said, “I saw you at a mountain”, so I informed them that I never rescued them, rather indeed that was a Shaytan who took my image to misguide them because they associate partners with Allah and invoke others besides Allah.

Also, there are those amongst our companions whom others invoked due to holding a good opinion of them about their piety, so he came to fulfil their need; but he says to the one who invoked him [i.e. after he was informed of this], “I do not know of anything about this”. 

And amongst the Shaikhs is one who says that he heard the voice of the person who was invoking him for rescue, and he heard his voice responding to him. But it is a Shaytan who made him hear a voice similar to the voice of the one who invoked him and then responds to the person with a voice similar to that of the Shaikh, so the one who sought rescue hears a voice similar to that of the Shaikh and thinks that it is the voice of the Shaikh.

This happened to someone I know, who stated this about himself, saying, “Some jinn spoke to me and then transmitted to me a voice that is similar to that of those who invoke me, and then he transmits to them a voice similar to mine”. This is what the devils amongst the Jinn do to the people who depend on them and vow to them.

And also, there is one who says that the Messiah, peace and blessings of Allah be upon him] came to him whilst he was awake, but rather it is a Shaytan, and this has happened to many people. Shaytan misguides the people and deviates them through what he thinks they will follow him, so he addresses the Christians based on that which agrees with their altered religion, and he also addresses the misguided Muslims based on that which agrees with their corrupt beliefs. 

Many of these people leave a place whilst leaving behind someone in their image in that place, and many of them are seen in two places at the same time, so the people do not know and are left in a state of confusion. But sound intellect knows that one body cannot be in two places at the same time. A truthful person may see this with the naked eye and does not harbour any doubt about it, but the one he saw was a jinn who took the image of a human being.

There are many people whom the jinn carry to a faraway place, so one sees such a person in another country. Sometimes he is moving from one place to another, sometimes he is carried there by the jinn, and sometimes the jinn take his image. This person is not a Wali from whom miracles occur, rather he is one of the disbelievers or wicked sinners. The polytheists and Christians have a lot of these affairs which they think are miracles similar to the miracles of the Prophets, peace and blessings of Allah be upon them,, but rather it is the deeds of the magicians and soothsayers.

Therefore, unless a person distinguishes the Awliyaa of Allah from the Awliyaa of Shaytan; unless he distinguishes the specific and unmatched miracles of the Prophets, peace and blessings of Allah be upon them, and the miracles that occur from the righteous people from the deeds of the magicians, the soothsayers and those associated with the devils, then truth and falsehood will be confounded for him. So either he denies the truth which the truthful Prophets [peace and blessings of Allaah be upon him] brought, or he believes the lies uttered by the disbelievers and those who place affairs in other than their right places due to mixing up affairs.

The Khawaariq [Phenomena attributed to something beyond what is usual or what normally happens]

The Khawaariq by way of which the devils misguide the children of Adam – such as when the devils take the image of a person who is absent or has passed away and what is similar to this – has misguided many of those who ascribe themselves to the Muslims or to the people of the Scripture.

They base this on two affairs: “Firstly, that whoever from whom these khawaariq occurs is a Wali, and according to the term of the Christians he is a Qadees A’dheem – a great saint! Secondly, that the one from whom these khawaariq occur is therefore infallible- everything he narrates is truth and everything he commands is justice”.

However, it can definitely be the case that neither did a phenomena outside the norm – whether unrelated or related to sound knowledge and piety – occur from such a person nor a phenomena outside the normal related to deeds of the devils; rather the person merely carried out the tricks of the liars and wicked sinners.

The tricks of the liars and wicked sinners are numerous indeed, so one thinks that they are amazing affairs outside the norm, however neither is that the case nor is it something similar to the tricks of the monks.

Some people have written books regarding the tricks of the monks, such as the trick reported about one of them changing water into oil- that when the oil is in the interior of the lighthouse, the water gradually reduces and thus the oil floats [or pops up] on the water, so those who are present think that the water has changed into oil.

The likes of this affair are numerous from the tricks of those Christians, because all that those Christians possess – those who altered the religion of the Messiah, peace and blessings of Allah be upon him, of activities that are attributed to something out of the norm are either from the devils or they are tricks, and there’s nothing in them related to the miracles of the righteous people.

Similarly, the people of deviation- those who seek to alter the religion of Muhammad – adopt a religion that is not  legislated by Allah and His Messenger, then they make it a path of worship and give it precedence over the path that is legislated by Allah and His Messenger. For example, they give precedence to listening to sounds from the tambourines and the shrill flutes over listening to the book of Allah, so one of them goes into a state of ecstasy and a satanic trance through which he becomes muddled up with Shaytan until he speaks in a language he does not know. Then when he returns to his senses – just as when a jinn speaks through the tongue of the one who is possessed and after informing the people of that which is in his heart and soul, which is from the Shaytan, and the Shaytan leaves him -, he cannot repeat what he said at first.

The deviated ones change the religion of the Messengers – either the religion of the Messiah or seek to alter the religion of Muhammad. Amongst the likes of such people are the people of deviation, misguidance, the disbelievers, the polytheists, apostates and other than them, such as the likes of Musaylimah the liar, Al-Aswad Al-Unzee, Al-Harith Ad-Dimashqee, Baabaa Roomee and other than them amongst those who engaged in activities that are considered to be outside the norm [i.e. so called miracles] but are related to the deeds of the devils. 

The Tricksters

As for the tricksters, they are numerous and they are not Awliyaa of Allah. Rather, their so called amazing activities that are outside the norm, if not related to the satanic deeds of the soothsayers and the magicians, then they are tricks. They deliberately lie and deceive unlike those connected to the devils, because amongst them is he who deceives, so one thinks that what he does is from the miracles of the righteous people, just as amongst them is one who knows that what he does is from the devils, but he does so in order to achieve his goals.

The intent behind this discussion is that many of the activities that are considered to be outside of the norm [i.e. so called miracles] are either satanic deeds or tricks, so one thinks that they are the true miracles of the righteous people, for indeed that which whose cause is based on Shirk and wicked deeds can only be from the devils, such as when a person associates partners with Allah by invoking the stars, or invokes a person- whether such a person is dead or absent, or he makes an oath through unknown words and statements whose meanings are not known, or he knows that they are names of devils, or seeks aid through lewd conduct and oppression, then such deeds – considered to be outside of the norm that emanates from this – are from the devils.

The righteous people have miracles such as the miracles of the pious people of this Ummah, may Allah have mercy upon them], the miracles of the disciples of the Messiah [may the peace and blessings of Allah be upon the Messiah, and may Allah have mercy upon the disciples] and other than them amongst those who were upon the correct and unaltered religion of the Messiah.

However, the occurrence of miracles at the hands of the righteous people does not necessitate that they are infallible like the Prophets [peace and blessings of Allah be upon them]; rather it maybe that a righteous man- a Wali – has miracles, but despite this he mixes up by error and makes a mistake in that which he thinks or what he is made to hear or see, or what he sees, or what he understands from the revealed Scripture.

And because of this, the statements of those other than the Prophets [peace and blessings of Allah be upon them] can either be accepted or rejected [i.e. based on evidence], but as for the Prophets [peace and blessings of Allah be upon them], it is obligated on a person to affirm truthfully everything they have related regarding the affairs of the unseen and obey them in everything they command. And due to this, Allah [The Exalted] obligated on a person to believe in everything the Prophets [peace and blessings of Allah be upon them] brought and did not obligate on a person to believe in everything that comes from others. Allah [The Exalted] said:

قُولُوٓاْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيۡنَا وَمَآ أُنزِلَ إِلَىٰٓ إِبۡرَٲهِـۧمَ وَإِسۡمَـٰعِيلَ وَإِسۡحَـٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطِ وَمَآ أُوتِىَ مُوسَىٰ وَعِيسَىٰ وَمَآ أُوتِىَ ٱلنَّبِيُّونَ مِن رَّبِّهِمۡ لَا نُفَرِّقُ بَيۡنَ أَحَدٍ۬ مِّنۡهُمۡ وَنَحۡنُ لَهُ ۥ مُسۡلِمُونَ

Say (O Muslims), “We believe in Allah and that which has been sent down to us and that which has been sent down to Ibrahim (Abraham), Isma’il (Ishmael), Ishaque (Isaac), Ya’qub (Jacob), and to Al-Asbat [the twelve sons of Ya’qub (Jacob)], and that which has been given to Musa (Moses) and ‘Iesa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam).” [Al-Baqarah. 136]

Allah [The Exalted] said:

لَّيۡسَ ٱلۡبِرَّ أَن تُوَلُّواْ وُجُوهَكُمۡ قِبَلَ ٱلۡمَشۡرِقِ وَٱلۡمَغۡرِبِ وَلَـٰكِنَّ ٱلۡبِرَّ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ وَٱلۡمَلَـٰٓٮِٕڪَةِ وَٱلۡكِتَـٰبِ وَٱلنَّبِيِّـۧنَ

It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allah, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets. [Suraah Al-Baqarah. Aayah 177]

And because of this the Muslims are all in agreement that the one who disbelieved in a single Prophet whose Prophethood is well known, then he is a disbeliever- an apostate. There is no distinction between one Prophet from the other- by believing in some and disbelieving in others. Allah said:

إِنَّ ٱلَّذِينَ يَكۡفُرُونَ بِٱللَّهِ وَرُسُلِهِۦ وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيۡنَ ٱللَّهِ وَرُسُلِهِۦ وَيَقُولُونَ نُؤۡمِنُ بِبَعۡضٍ۬ وَنَڪۡفُرُ بِبَعۡضٍ۬ وَيُرِيدُونَ أَن يَتَّخِذُواْ بَيۡنَ ذَٲلِكَ سَبِيلاً

أُوْلَـٰٓٮِٕكَ هُمُ ٱلۡكَـٰفِرُونَ حَقًّ۬ا‌ۚ وَأَعۡتَدۡنَا لِلۡكَـٰفِرِينَ عَذَابً۬ا مُّهِينً۬ا

Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers (by believing in Allah and disbelieving in His Messengers) saying, “We believe in some but reject others,” and wish to adopt a way in between. They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment. [An-Nisaa. 150-151] 

An Excerpt from Al Jawab As-Sahih Liman Baddala Deen Al-Masih 1/278-284

A Discussion That Deserves to Be Written In Gold Ink In This Era

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Seeking Knowledge, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

Some of the senior scholars are still alive, such as Al-Allamah Salih Al-Fawzan, Al-Allamah Abdul Muhsin Al-Abbad, and Al-Allamah Salih Aala Ash-Shaikh, may Allah preserve them.

In addition, the upright, well-known students of Al-Allamah Rabee, Al-Allamah Ubaid, Al-Allamah Zayd Bin Hadi, Al-Allamah Muqbil, Al-Allamah Ahmad An-Najmi, and others are still alive. You will find them scattered throughout the various regions of the earth, including North Africa (Egypt, Sudan, Algeria, etc.).

Also, you will find those in the West who are known and recommended by the senior scholars. May Allah have mercy upon those who have passed away and prolong the lives of those who are still alive upon goodness, as well as their students in the various regions.

While reading some old material, we came across this discussion of Imam Al-Albani, may Allah have mercy upon him, which brought so much reassurance to the heart. Indeed, it is precise and filled with sound proof, free from sentimentalism and rigidity.

The upright people of knowledge have their place in every era. So, while returning to them for guidance, wherever they may be, one should also be well aware of the likes of these gems left behind by the contemporary Imams of this era.

Discussion Between Imam Al-Albani, rahimahullah, And A Questioner

السائل : أحيانا نقرأ في الكتب أن هذا رأي الجمهور ؛ فهل يعني ذلك الجمهور في عصر واحد فقط ؟ أم الجمهور في جميع العصور لهم نفس الرأي ؟ وما هو معنى الجمهور ؟

الشيخ : هذا يختلف بخلاف القائل للفظة الجمهور ، فإذا كان – مثلًا – كالإمام النووي وابن حجر العسقلاني فيعني بالجمهور في كل هذه القرون التي تقدمت ، وإذا كان القائل مثلا الإمام الخطابي أو المنذري ؛ فهو يعني ما قبل الحافظ ابن حجر والنووي يعني من القرون الثلاثة مثلا فإذا القضية نسبية ينظر إلى الذي مرت هذه الكلمة على شفتيه ، ففي العصر الذي هو كان موجودًا فيعني بالجمهور الذين كانوا في زمانه ومن قبله ، لا يشمل بداهة الذين من بعدهم ، أما هؤلاء المتأخرون ؛ فهم يعنون القرون كلها التي تلت بين أيديهم ، فهؤلاء هم الجمهور . فالقضية إذًا نسبية ليس لها معنى جامع يمكن ألا يُتوسَّع فيه ولا أن يُضيَّق .

السائل : معنى الجمهور ؟

الشيخ : الجمهور يعني الأكثر أكثر العلماء ، أكثر ما في هذه الدقة ، المهم أن هذا الذي يطلق لفظة الجمهور كالذي يقول أكثر العلماء ، هذا في تقديره هو ، أما بهذه الدقة أكثر يعني واحد وخمسون أو اثنان وخمسون أو خمسة وخمسون ؛ هذا أمر لا يتحرَّونه ولا يمكن تحريه .

السائل : أنه قال واحد معاصر … .

الشيخ : لا ليس … .

السائل : مخالفة رأي الجمهور ؟

الشيخ : مخالفة رأي الجمهور للدّليل ؛ فأمر واجب ، أما بدون دليل ؛ فلا شك أن النفس تطمئن للأكثرية أكثر من الأقلية ، إذا كان هناك دليل فالواجب اتباعه ، سواء كان موافقًا لرأي الجمهور أو الأكثرية ، أو مخالفًا ، أما إذا لم يكن ثمَّة دليل ؛ فالإنسان كما يشعر كل واحد منا أن رأي الأكثرية تطمئن إليه النفس أكثر من الأقلية ، الأصل إذًا هو اتباع الدليل من الكتاب والسنة ، فإذا لم يوجد الدليل عند طالب العلم فالنفس تطمئن لاتباع رأي الجمهور ، لكن لو خالفنا رأي الجمهور إلى رأي الأقلية لأن النفس اطمأنت لرأي الأقلية ؛ فلا بأس من ذلك لقوله – عليه السلام – : ( استفت قلبك وإن أفتاك المفتون ) . نعم .

السائل : إذا كان الخلاف في فهم النص ، نص موجود عند الجميع ، لكن الجمهور يفهمونه فهمًا ؛ هل يكون هناك – أيضًا – ؟

الشيخ : نفس الجواب ، ليس هناك إلا الاطمئنان النفسي ، فما اطمأنَّت إليه نفس الإنسان ذهب إليه سواء كان موافقًا لرأي الجمهور أو مخالفًا ، ذلك أنه لا يوجد في الشريعة الحضُّ على التمسك بقول الأكثرية ، بل نحن لو أردنا أن نستحضرَ بعض النصوص لَوجدنا النصوص تذمُّ الأكثرية ، أما من الكتاب فقوله – تبارك وتعالى – : (( ولكن أكثر الناس لا يعلمون )) ، (( ولكن أكثر الناس لا يشكرون )) ، (( وقليل من عبادي الشكور )) ، ونحو ذلك ، أما من السنة فكلكم يستحضر حديث الفرق الإسلامية التي تنقسم إلى ثلاث وسبعين فرقة كما قال – عليه السلام – : ( افترقت اليهود على إحدى وسبعين فرقة ، وافترقت النصارى على اثنتين وسبعين فرقة ، وستفترق أمتي على ثلاث وسبعين فرقة ؛ كلها في النار إلا واحدة ) ، فلا يوجد في الكتاب والسنة المدح للأكثرية والحض على التمسك بالأكثرية ، وحديث : ( عليكم بالجماعة ، ومن شذَّ شذَّ في النار ) ، أولًا الشطر الأول من الحديث صحيح ، أما الشطر الآخر ؛ فضعيف : ( ومن شذ شذ في النار ) ، وثانيًا فالجماعة ليست هي الأكثرية ، والمقصود في مثل هذا الحديث هو جماعة السلف الصالح ، حيث جاء تفسير ذلك في بعض الروايات في ” سنن الترمذي ” وغيره لما قال – عليه السلام – : ( كلها في النار إلا واحدة ) . قالوا : ” من هي يا رسول الله ؟ ” . قال : ( هي الجماعة ) . وفي رواية أخرى : ( هي التي تكون على ما أنا عليه وأصحابي ) ، الجماعة التي يحضُّ الحديث السابق عليكم بالجماعة إنما هي جماعة السلف الصالح ، وهذا له بحث طويل لعل مناسبة أخرى تأتي نتحدث عنها – إن شاء الله

سائل آخر : الأكثرية المقصود بها هي من عامة الناس ؟

الشيخ : العلماء ، العلماء .

السائل : … .

الشيخ : نعم .

السائل : طبعًا والإجماع هل هو رأي الأكثرية ؟

الشيخ : الإجماع لا يساوي الأكثرية عند علماء الأصول ، والإجماع طبعًا له تعاريف كثيرة ، فمنهم من يقول إجماع الأمة ، ومنهم من يقول إجماع العلماء ، يعني فخرج بهذا القيد غير العلماء ، ومنهم من يقول إجماع الصحابة ، وهذا – أيضًا – فيه كلام كثير جدًّا تكلم الشوكاني في ” إرشاد الفحول ” والصديق حسن خان في ” تحصيل المأمول من علم الأصول ” وغيرهم ، وبخاصة الإمام ابن حزم في كتاب ” الإحكام في أصول الأحكام ” فإن مثل هذه الإجماعات لا يمكن أن تقع فضلًا عن أنه لا يمكن أن تُنقل لو وقعت ، فإجماع العلماء في عصر واحد كيف يمكن أن يتحقق ؟ وإذا تحقّق فمن الذي ينقل ؟ من الذي يستطيع أن يتصل بأفراد الإجماع هذا ؟ هذا أمر يعني أشبه بالمستحيلات فهو أمر نظري ، ولا سيما أن هذا الإجماع الذي يتحدثون عنه يُرتبون عليه تكفير من يخالفه ! فتكفير من يخالف أمرًا لا يمكن أن يتحقق ولو تحقق لا يمكن نقله ، فكيف يُبنى عليه التكفير ، لكن الحقيقة التكفير الذي ينقلونه مقرونًا بمخالفة الإجماع ؛ فهو مخالفة الإجماع اليقيني الذي يعبِّر عنه بعض علماء الأصول : ” بمخالفة ما ثبت من الدين بالضرورة ” ، مخالفة ما ثبت من الدين بالضرورة هذا الذي يستلزم التكفير بعد إقامة الحجة كما هي القاعدة ، وعلى هذا النوع من الإجماع يُطبَّق قول ربنا – تبارك وتعالى – : (( ومن يشاقق الرسول من بعد ما تبين له الهدى ويتبع غير سبيل المؤمنين نوله ما تولى ونصله جهنم وساءت مصيرًا )) . وهذا الإجماع هو الذي استدل الإمام الشافعي عليه بهذه الآية (( ويتبع غير سبيل المؤمنين )) ، فسبيل المؤمنين جميعًا إذا كانوا على منهج فخُولف فذلك هو الضلال المبين ، أما أمر يُدَّعى فلا يمكن وقوعه ولا يمكن تصوره ؛ فهذا ليس بالإجماع الذي إذا خالفه الإنسان اعتُبر ضالًّا ، ولَحِقَه الوعيد المذكور في الآية السابقة .

السائل : … في عهد الصحابة .

الشيخ : لا يمكن .

السائل : حتى في عهد الصحابة ؟

الشيخ : حتى في عهد الصحابة ، وهذا أمر سهل أن يتصوّره الإنسان أن الصحابة كانوا في عهد النبي – صلى الله عليه وآله وسلم – أقرب بعضهم إلى بعض من حيث أقاليمهم وبلادهم ، أما بعد الرسول – عليه السلام – حيث هناك يكون الناس بحاجة إلى ما قد يُسمى بالإجماع ، فقد تفرقوا في البلاد بسبب الفتوحات الإسلامية ؛ فكيف يمكن أن نتصور أن هؤلاء الصحابة جميعًا على بعد الدار بعضهم من بعض أنهم أجمعوا على مسألة ، ويأتي الكلام السابق : أين اجتمعوا ؟ ومن الذي لقيهم فنقل عنهم ذلك الإجماع ؟ هذا كله لا يمكن إثباته ، لكن هناك أمر أبسط من هذا الأمر المعقد ، وهو أنه يكفي المسلم أن يثبت لديه أن بعض الصحابة قالوا شيئًا أو فعلوا شيئًا أن يكون ذلك دليلًا صالحًا له وأن يتمسك به ، أما أن يدعى أن هذا هو الإجماع ؛ فهذا خلاف ما يدل عليه تعابيرهم ، ولفظة الإجماع نفسها من حيث اللغة العربية .

هناك إجماع من أنواع الإجماع يسمَّى بالإجماع السكوتي ، أيضًا بالمعنى الإجماع العام السابق إذا – مثلًا – تكلم أحد الصحابة في حضور جمع منهم بكلمة أو فعل فعلًا له علاقة بالشريعة ، وسكتوا على ذلك ؛ فلا شك أن النفس تطمئن لمثل هذا الإجماع السكوتي ، نقول : ليس هو الإجماع الذي عرفناه ، ويقولون إجماع الأمة ، أو إجماع علماء الأمة ، أو إجماع الصحابة ، إنما هذا إجماع نسبي ، فمثل – مثلًا – ما جاء في ” صحيح البخاري ” أن عمر بن الخطاب – رضي الله عنه – خطب يوم الجمعة الصحابة في خلافته فتَلَا عليهم آية فيها سجدة تلاوة ، فنزل من المنبر ، وسجد وسجدوا معه ، ثم في الجمعة التالية خطبهم – أيضًا – ومرت به آية سجدة فتهيَّأ الناس ليسجدوا كما فعلوا في الجمعة السابقة فقال لهم : ” إن الله – تبارك وتعالى – لم يكتبها علينا إلا أن نشاء ” ، أي : سجود التلاوة أو سجدة التلاوة ، ” إن الله لم يكتبها ” أي : يفرضها علينا إلا أن نشاء ، فالأمر موكول إلى اختيارنا ، وما وُكل إلى اختيارنا لا شك أنه لا يكون مما فرضه الله علينا ؛ لأن الفرائض المعروفة في كل العبادات ليس لنا الخيرة في أن نفعلَها أو نتركَها ، لكن الواجب علينا وجوبا عينيا أن نفعله ، فحينما قال عمر – رضي الله عنه – للحاضرين في المسجد : ” إن الله لم يكتبها علينا إلا أن نشاء ” ، وأكَّد ذلك بفعله حيث أنه لم ينزل ليسجد ولا – أيضًا – سجد الناس الذين هم في المسجد ، هذا النوع يُقال فيه : هذا إجماع سكوتي ؛ لأن كل من كان هناك من الصحابة والتابعين ما أحد أنكر عليه أو … الحجة من كتاب الله أو حديث رسول الله – صلى الله عليه سلم – ، فلا شك أن النفس تطمئن لمثل هذا الحكم أكثر من أن يطمئن لقول من جاء من بعدهم ، كالحنفية – مثلًا – الذين يقولون بوجوب سجدة التلاوة وجوبًا يأثم تاركه ، فما فعله عمر بن الخطاب وأقرَّه عليه الصحابة الحاضرون ، وهذا – وإن لم يكن إجماع الصحابة – لكن هو هذا الإجماع من هذا العدد الذي كان موجودًا في المسجد ، فالنفس تطمئن لاتباعهم ، لا سيما وقد أُمرنا بالاقتداء بهديهم

السائل : … قول النبي صلى الله عليه وسلم : ( لا يجمع الله أمتي على ضلالة ) … .

الشيخ : لا ، هذا وهم شائع بين الناس ، قوله – عليه السلام – : ( لا تجتمع أمتي على ضلالة ) لا يعني أن الإجماع الذي ذكرناه آنفًا إما بالتعريف الأول إجماع الأمة ، إلا بالتفسير الذي ذكرناه ” وهو المعلوم من الدين بالضرورة ” ، فهذا أمر صحيح ، وبالتفسير الثاني إجماع علماء الأمة ، التفسير الثالث إجماع الصحابة في عصرهم ، لا يعني الحديث شيئًا من هذا ، وإنما يعني أمرًا ممكن وقوعه بل هو واقع وممكن تصوره ، لو فرضنا أن عدد الصحابة في زمن ما وهم مجتمعون في مكان ما عددهم – مثلًا – مائة ، وطرحت مسألة على بساط البحث بين أيديهم فاختلفوا على قولين : نفترض أن تسعين منهم كانوا في جانب ، عشرة منهم كانوا في الجانب الآخر ، بل تسع وتسعون كانوا على رأي ، وواحد كان على رأي ، فهنا يمكن أن نتصور أن هذا الفرد الحق معه فضلًا عن عشرة أو عشرين ، والآخرين الخطأ معه هنا يصدق قوله – عليه السلام – : ( لا تجتمع أمتي على ضلالة ) ، لأن الحق كما تعلمون في ظني لا يتعدد لقوله – تبارك وتعالى – : (( فماذا بعد الحق إلا الضلال )) ، فالحق إذًا يدور بين هاتين الجماعتين ، أو هذين الفريقين ، الكثير والقليل ، ولما كان من الثابت عندنا يقينًا أن الترجيح بالأكثرية ليس مرجحًا ، فإذًا يمكن أن يكون الحق مع الأقلية ، وأن يكون الخطأ مع الأكثرية ، فهنا يأتي قوله – عليه السلام – : ( لا تجتمع أمتي على ضلالة ) ؛ لأن الحق وُجد مع أحد الفريقين ، ولا يهمنا الآن أن الحق مع الأكثرية أو الأقلية ، لكن قوله – عليه السلام – : ( لا تجتمع أمتي على ضلالة ) فلو انفرد واحد منهم وكان الحق مع الأكثرية ، فما اجتمعت الأمة على ضلالة ، ولو كان الحق مع الفرد كما يقول ابن مسعود : ” الجماعة من كان معه الحق ولو كان واحدًا ” ، فعلى كل حال فقوله – عليه السلام – : ( لا تجتمع أمتي على ضلالة ) هذا محله ، أما أن الأمة كلها ولا يشذُّ منها شخص فهذا ليس من الضروري أن يكون … هو على ذلك ، لكن لعلكم تبيَّنتم من كلامي هذا أن الأمر الذي لا شك فيه هو أن المسلمين يمكن أن يُجمعوا على شيء ، لكن ليس على التعريف الأصولي أن يُنقل كلام كل عالم نقلًا ثم ينقله إنسان أو أكثر ، ليس هذا هو المقصود ، المقصود بالإجماع الذي يعبَّر عنه بـ ” المعلوم من الدين بالضرورة ” ، هو ما سار عليه المسلمون كما ذكرنا آنفًا ، استدلال الإمام الشافعي بقوله – تعالى – : (( ومن يشاقق الرسول من بعد ما تبين له الهدى ويتبع غير سبيل المؤمنين نوله ما تولى ونصله جهنم وساءت مصيرًا )) ، أما المسائل التي تدور على البحث العلمي والنظري ؛ فهذا لا يمكن أبدًا أن يُدَّعى أن المسلمين أجمعوا ؛ لأنه لا يُتصوَّر إجماعهم في مكان ، أو تفرقهم في مكان ، ونقل أقوالهم جميعًا بواسطة شخص أو أكثر ، فأظن وضح معنى قوله – عليه السلام – : ( لا تجتمع أمتي على ضلالة ) .

نعم .

End of Discussion

قال الشاطبي رحمه الله تعالى:

“فإن في مسائل الخلاف ضابطا قرآنيا ينفي اتباع الهوى جملة. وهو قوله تعالى: (فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ)، وهذا المقلد قد تنازع في مسألته مجتهدان؛ فوجب ردها إلى الله والرسول، وهو الرجوع إلى الأدلة الشرعية” انتهى من “الموافقات” (5/81).

وقال شيخ الإسلام ابن تيمية رحمه الله تعالى

“وأما أقوال بعض الأئمة، كالفقهاء الأربعة وغيرهم؛ فليس حجة لازمة، ولا إجماعا باتفاق المسلمين، بل قد ثبت عنهم – رضي الله عنهم – أنهم نهوا الناس عن تقليدهم؛ وأمروا إذا رأوا قولا في الكتاب والسنة أقوى من قولهم: أن يأخذوا بما دل عليه الكتاب والسنة ويدعوا أقوالهم. ولهذا كان الأكابر من أتباع الأئمة الأربعة لا يزالون إذا ظهر لهم دلالة الكتاب أو السنة على ما يخالف قول متبوعيهم اتبعوا ذلك … وطائفة من أصحاب مالك والشافعي وأبي حنيفة رأوا غسل الدهن النجس؛ وهو خلاف قول الأئمة الأربعة.

وطائفة من أصحاب أبي حنيفة رأوا تحليف الناس بالطلاق، وهو خلاف الأئمة الأربعة … ” انتهى من “مجموع الفتاوى” (20/ 10-11)

The Civilisational Blind Spot

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Featured, Fitnah, History of Islam, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Prophets, Purification of The Soul, Repentance, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

Allah,  The Most High, said:

كَانَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّـۧنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ لِيَحۡكُمَ بَيۡنَ ٱلنَّاسِ فِيمَا ٱخۡتَلَفُواْ فِيهِ‌ۚ وَمَا ٱخۡتَلَفَ فِيهِ إِلَّا ٱلَّذِينَ أُوتُوهُ مِنۢ بَعۡدِ مَا جَآءَتۡهُمُ ٱلۡبَيِّنَـٰتُ بَغۡيَۢا بَيۡنَهُمۡ‌ۖ فَهَدَى ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ لِمَا ٱخۡتَلَفُواْ فِيهِ مِنَ ٱلۡحَقِّ بِإِذۡنِهِۦ‌ۗ وَٱللَّهُ يَهۡدِى مَن يَشَآءُ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ

Mankind were one community and Allah sent Prophets with glad tidings and warnings, and with them He sent the Scripture in truth to judge between people in matters wherein they differed. And only those to whom (the Scripture) was given differed concerning it after clear proofs had come unto them through hatred, one to another. Then Allah by His Leave guided those who believed to the truth of that wherein they differed. And Allah guides whom He wills to a Straight Path. [Al-Baqarah. 213]

Ibn Abbas, may Allah be pleased with him and his father said:

“Between Nuh and Adam, ten generations followed the right path of worshipping Allah alone. However, they eventually differed and began worshipping idols, false gods, and images. Then Allah sent Messengers with clear signs and proofs”. [1]

The practice of attributing partners to Allah originated with the nation of Prophet Nuh, peace be upon him, when they began exaggerating the status of righteous individuals and arrogantly ignored the teachings of their Prophet. Allah said:

وَقَالُواْ لَا تَذَرُنَّ ءَالِهَتَكُمۡ وَلَا تَذَرُنَّ وَدًّ۬ا وَلَا سُوَاعً۬ا وَلَا يَغُوثَ وَيَعُوقَ وَنَسۡرً۬ا

And they have said: ‘You shall not leave your gods, nor shall you leave Wadd, nor Suwa’, nor Yaghuth, nor Ya’uq, nor Nasr. [2]

Ibn Abbas, may Allah be pleased with him and his father, said that these individuals were righteous individuals from prophet Nuh’s nation. After their demise, Shaytaan influenced the people to erect idols at the locations where they used to gather and to refer to these idols by their names. Although the idols were established, they were not worshipped until the original initiators had passed away and the true origin of the idols became unclear. It was at this point that people began to worship them. [3]

The Destructive Consequences of Shirk

Allah, The Most High, said:

حُنَفَآءَ لِلَّهِ غَيۡرَ مُشۡرِكِينَ بِهِۦ‌ۚ وَمَن يُشۡرِكۡ بِٱللَّهِ فَكَأَنَّمَا خَرَّ مِنَ ٱلسَّمَآءِ فَتَخۡطَفُهُ ٱلطَّيۡرُ أَوۡ تَهۡوِى بِهِ ٱلرِّيحُ فِى مَكَانٍ۬ سَحِيقٍ۬

Hunafaa’ Lillaah [i.e. worship none but Allaah], not associating partners [in worship, etc.] with Him; and whoever associates partners to Allaah, it is as if he had fallen from the sky, and the birds had snatched him, or the wind had thrown him to a far-off place]. [Al-Hajj 31]

This is the situation of one who ascribes partners with Allah in worship. Iman is like the sky, protected and elevated. So, when someone abandons Iman, it is like falling from the sky and facing terrible consequences and disasters, snatched by birds (of prey) that tear them apart. When someone who ascribes partners with Allah in worship abandons the protection of Iman, the devils attack them from all directions, destroying their religion and the (purpose) of their worldly life. [4]

In this verse, Allah has clearly stated that those who ascribe partners with Him and do not repent before their death will face utter destruction. They will have no escape and no chance of salvation. Their fate is like that of someone who falls from the sky, lands on the earth, and gets torn apart completely. The birds then seize their remains and the wind scatters them far away, carried by its powerful gusts. Therefore, anyone who finds themselves in such a predicament will find no solace or security. Instead, they will face inevitable destruction because what normally takes place is that those who plummet from the sky to the ground suffer severe dismemberment upon impact. The birds) of prey) seize his limbs and disperse with them, or the wind carries him to a distant land, thus leading to an unavoidable demise. The noble verse highlights the inevitable destruction faced by those who ascribe partners with Allah, an affair reiterated in another part of the Qur’an as follows:

إِنَّهُ ۥ مَن يُشۡرِكۡ بِٱللَّهِ فَقَدۡ حَرَّمَ ٱللَّهُ عَلَيۡهِ ٱلۡجَنَّةَ وَمَأۡوَٮٰهُ ٱلنَّارُ‌ۖ

Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode]. [Al-Ma’idah.  72]

Allah said: [إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِ – Verily, Allah does not forgive (a person the sin of associating partners with Him in worship), but He forgives lesser than that to whomsover He wills]. [An-Nisaa 48]

Various verses demonstrate that this inevitable punishment is reserved for those who die while committing shirk and do not seek forgiveness. However, for those who repent before their death, Allah will forgive them, as sincere worship of Him erases previous sins. There are several verses regarding this, such as Allah’s statement:

قُل لِّلَّذِينَ ڪَفَرُوٓاْ إِن يَنتَهُواْ يُغۡفَرۡ لَهُم مَّا قَدۡ سَلَفَ

Say to those who have disbelieved, if they cease (from disbelief) their past will be forgiven]. [Surah Al-Anfaal. Ayah 38]

Allah said:
وَإِنِّى لَغَفَّارٌ۬ لِّمَن تَابَ وَءَامَنَ وَعَمِلَ صَـٰلِحً۬ا

And verily, I am indeed Forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds]. [Taha. 82]

However, if one’s repentance is at the time of death [i.e. when the soul reaches the throat], it will not benefit him. [5]

 

Venerating The Advocates of Shirk Under The Pretence of Admiring Advancements of Worldly Sciences

Some individuals at Daily Sabah are in dire need of a great reminder, given the title they have assigned to one of their articles: “Archaeologists reshaped world history in 2022 with new discoveries.” According to their claims, these discoveries include the Oldest predator fossil, Tuscan statues dating back 2,300 years, the First-ever amputation, and Shipwrecks and gods. https://www.dailysabah.com/life/history/archaeologists-reshaped-world-history-in-2022-with-new-discoveries

If Muslims authored this article, it serves as a reminder that they are investing their time in matters that hold no benefit for them in the afterlife. Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, stated:

“The focus on artefacts by Archaeologists in this era was not present during the era of the Prophet’s companions and the pious predecessors. Instead, Muslims began to imitate the Europeans and Americans, who aimed to revive pre-Islamic nationalistic traits like Pharaonism, Babylonianism, and Phoenicianism in the Muslim lands. They were largely successful in achieving these objectives, leading to the emergence of pre-Islamic national pride and the glorification of these nationalistic identities in Muslim societies. Imam Al-Bukhari said:

“Abdullah Bin Muhammad Al-Ju’fee narrated to us that Abdur Razzaaq narrated to them from Az-Zuhree who narrated from Salim, who narrated from Ibn Umar who said that when the Prophet [peace and blessings of Allah be upon him] passed by Al-Hijr, he said, ‘Do not enter the dwelling places of those people who were unjust to themselves unless you enter in a weeping state lest the same calamity similar to theirs should befall you’. Then he covered his head and increased his speed till he crossed the valley. Yahyah Bin Bukayr narrated to us who said that Malik narrated to us from Abdullah Bin Deenaar who reported from Ibn Umar who said that Allah’s Messenger [peace and blessings of Allah be upon him] said to his companions who were at Al-Hijr, “Do not enter upon these people who are being punished, except in a weeping state, lest the same calamity similar to theirs should befall you”. [Al-Bukhari. Numbers 4419 and 4420]

The two Prophetic reports illustrate the peril of entering into the places of those who have earned Allah’s wrath and were consequently annihilated for their disbelief and rejection of the prophets and their message. The Prophet prohibited entry into such places, except for those who fear Allah and dread His punishment. In cases of dire necessity, he may enter these locations while weeping. It is feared that one who enters the dwellings of those who have been punished may suffer the same punishment. It is legislated for those who approach these dwellings to quickly pass by while covering their faces, following the example of Allah’s Messenger. Do Muslims, including archaeologists and those who encourage them, comprehend what is embodied in this guidance from the Prophet, who speaks not from his desires? Additionally, Allah’s Messenger advised those passing through the valleys of Muhassar to hasten, as it was the location where Allah destroyed the people of the Elephant.

So, do those who dig up the artefacts of Ad, Thamud, the Ashaab Al-Ukh’dud, the Pharaohs, and the Babylonians, follow the teachings of Allah’s Messenger or blindly follow the enemies of Allah who establish partnerships to explore the artefacts of the destroyed nations to entice them (towards) the pride of the pre-Islamic era of ignorance? I and others have read numerous boasting by Muslims or those who ascribe to Islam, such as the statement of one of them, (as follows), “O Misree (i.e. Egyptian)! Be proud of the builders of your glory when people were sleeping”. He boasts about the Pharaonic artifacts such as the pyramids and other than them. [5.1]

However, if the authors of this article from Daily Sabah are non-Muslims, it is important to emphasise to them that the ultimate objective of human existence is to surrender oneself to the Creator through sincere worship, following the teachings of His final Messenger, and refraining from everything that contradicts this path. They must avoid being deceived by these discoveries.

Imam As-Sadi, may Allah have mercy upon him, stated:

The greatest evils of knowledge and contradictions arise when one becomes familiar with the creation without acknowledging its Creator, understanding the effects without recognizing the One who brought them into existence, comprehending the causes without acknowledging the One who caused them, and grasping the paths without understanding their true objectives. The lack in this particular form of familiarity is abundant and its negative impact is significant.

Indeed, numerous atheists and those who have been misled by them possess expertise in the field of natural sciences, but they confine themselves solely to this realm and remain oblivious to its connection with its Creator and the One who caused it to exist. Furthermore, when it comes to the marvels and hidden truths embedded within these natural sciences, they perceive themselves as the sole possessors of knowledge in this domain – knowledge that no one else possesses. This inflated sense of superiority leads them to become afflicted with arrogance and self-delusion.

They confine themselves to it and consider it as the result, the objective, and the aim, thus causing significant deviation and deficiency in knowledge and intellect. If they were aware of and affirmed belief in the true Creator and the One Who Controls all the affairs of the Universe – the One who connected the means and causes to His Qadaa Wal-Qadr, they would know that the means and causes are a manifestation of His Perfect Wisdom because Allah [The Exalted] is All-Wise. He placed everything in its rightful place, established a remarkable and orderly system for both the intricate and major matters, and provided everything that is sought after and desired with a means or cause, and a path that leads to it. If they were to connect these means, paths, and outcomes to Allah’s Qadaa Wal Qadr, their knowledge would be perfected and they would attain a level of certainty that cannot be attained by those who have not reached their level. However, they are content and proud of their limited knowledge of these worldly paths and their tangible outcomes, which has led them to arrogance. Thus, the statement of Allah applies to them:

فلما جاءتهم رسلهم بالبينات فرحوا بما عندهم من العلم وحاق بهم ما كانوا به يستهزئون

Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things): And that at which they used to mock, surrounded them (i.e. the punishment)]. [Ghaafir  83]

Allāh said:
وجعلنا لهم سمعا وأبصارا وأفئدة فما أغنى عنهم سمعهم ولا أبصارهم ولا أفئدتهم من شيء إذ كانوا يجحدون بآيات الله وحاق بهم ما كانوا به يستهزئون

And indeed We had firmly established them with that wherewith We have not established you (O Quraish)! And We had assigned them the (faculties of) hearing (ears), seeing (eyes), and hearts, but their hearing (ears), seeing (eyes), and their hearts availed them nothing since they used to deny the Ayat (Allah’s Prophets and their Prophethood, proofs, evidences, verses, signs, revelations, etc.) of Allah, and they were completely encircled by that which they used to mock at! [ Al-Ahqaaf. 26]

This is the greatest evil outcome of self-admiration and haughtiness without any exceptions, and the most dangerous route that ensnares and deludes numerous individuals; hence, we beseech Allah to bestow upon us the pure knowledge that is fortified by sound intellect, divine text, and sound natural disposition- the knowledge that the servant comprehends in its entirety, and the knowledge that connects the secondary matters to its solid foundational principles, and its methods, reasons, consequences, and results are attributed to the Creator who initiated and created them. The one who holds this knowledge does not disassociate the creation from its Creator, nor separates its impacts from the One who caused them to happen, nor separates the wisdom, the hidden truths, and the incredibly organised systems in the creation from the One who Created and Perfected them, arranged them perfectly, and brought them into being before they did not exist. This knowledge yields the fruits of certainty, leading to inner peace, happiness, and achievement. It yields the fruits of good character and virtuous actions, beneficial for both religious and worldly matters.

As for the sciences of those who have strayed from the prophetic path – as previously mentioned – they are distorted, severed, and stagnant. Its usefulness is comparable to the benefits of physical industries, evident and observable. It does not yield the fruits of sound faith or integrity, nor does it embody mercy or good conduct; rather, its fruits are the opposite. Those with sound intellect and high intelligence are deeply saddened by the objectives and outcomes of these sciences, for a sound intellect comprehends and fully understands matters in all their dimensions. It engages with beneficial knowledge, utilises the talents and skills bestowed upon a servant of Allah, and combines the affairs about one’s well-being in this worldly life and the Hereafter. It encompasses that which benefits both the body and the soul, thoroughly examines principles and consequences, and establishes connections between related matters. Indeed, anyone lacking these qualities is deficient in their intellect, so what about their religion?!

Among the indications of those who have strayed in terms of religion and intellect is their deception by their own opinions and flawed intellects, as well as their ridicule of the intellects of the noblest human beings, including the Prophets, their followers, and those who provide guidance. Their arrogance is evident through their excessive behaviour, rejection of undeniable truths, and deliberate denial of the virtues of those who came before them. By obstructing people from the religion and path prescribed by Allah, they distort the teachings of the Messengers. They dismiss these teachings as outdated and irrelevant, much like the enemies of the Messengers did in the past. Unfortunately, many individuals, especially the young and inexperienced, have been led astray by these false beliefs. They must understand that true intellect can only be attained through divine revelation, the Qur’an, and the guidance brought by the Messenger. Allāh

إن في ذلك لآيات لأولي النهى

Verily, in this are proofs and signs for men of understanding. [Taha. 54]

لآيات لأولي الألباب

There are indeed signs for men of understanding. [Al Imran. 190]

They are people of decent intellect, rightly guided views, and purified manners. Can one find sound intellects that can be anywhere closer to the (perfect, unmatched, unblemished, upright) intellect of the Prophet, peace and blessings of Allah be upon him, without whom the intellects and views cannot be illuminated except through his intellect? The perfection of the intellect is based on how much they have obtained from his intelligence, what he deems to be correct, and his guidance and perfect path which is free from error, so they nourish themselves with its light, guidance and the perfect course it leads to. [6]

Therefore, whether the article at Daily Sabah was written by Muslims or non-Muslims, they need to be reminded about the relationship between us and our forefathers. Allah said:

قَدْ خَلَتْ مِنْ قَبْلِكُمْ سُنَنٌ فَسِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ

Many similar mishaps [troubles, problems] of life were faced by nations that have passed away before you, so travel through the earth, and see what was the end of those who disbelieved]. [Aal Imraan. 137]

Imam Ibnul Qayyim, may Allah have mercy upon him, said:

Indeed, there were nations like yourselves before you, so look to their evil end. You have to know that the reason behind their evil end was due to their disbelief in the revelations of Allah and disbelief in Allah’s Messengers. They were the forefathers and you are the descendants. The main affair that connects you is your disbelief and the ruling on that disbelief is destruction. [7]

Imam Muhammad Bin Salih Al-Uthaymeen, may Allah have mercy upon him, said:

If it is said, “What is the benefit in narrating to us the stories of the destroyed nations even though this Ummah will not be destroyed like the destruction of the previous nations before it?”.

The Answer: Truly, there are two advantages to this situation: Firstly, it serves as a reminder of Allah’s blessings upon us by averting the destruction that could have befallen us, highlighting His mercy towards us. Secondly, the punishment inflicted upon wrongdoers in this world may also be a reflection of what awaits them in the Hereafter if they do not repent. This is emphasised in the verse: “Such is the seizure of your Lord when He seizes the population of towns while they are doing wrong. Verily, His Seizure is painful and severe. Indeed in that (there) is a sure lesson for those who fear the torment of the Hereafter.” Therefore, it is evident from this verse that a similar fate may await wrongdoers in the Hereafter, and only Allah knows best. [8]

[1] An Excerpt from “Misbaah Al-Muneer Fee Ta’dheeb Tafseer Ibn Katheer”.

[2] Surah Nuh Ayah 23

[3] Bukhaari 6/4920

[4] Marhaban Yaa Talib Al-Ilm’ pages 104-106

[5] An Excerpt from ‘Adwaa Al-Bayaan. Tafseer Surah Al-Hajj. Ayah 31.

[5.1] An Excerpt from “Baraa’ah As-Sahaabah Al-Akhyaar Min At-Tabarruk Bil Amaakin Wal-Aathaar”. Pages 11-14

[6] An Excerpt from Ad-Dalaa’il Al-Qur’aaniyyah Fee Annal Uloom Wal-A’maal An-Naafi’ah Al-Asriyyah Daakhilatun Fid Deen Al-Islaamiy. pages37-40]

[7] I’laam Al-Muwaqqi-een: 1/181

[8] Al-Muntaqaa Min Fawaa’idil Fawaa’id 123-124

A Teacher Whose Bossy or Overbearing Behaviour Causes Hardship for Others

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul.

Allah, The Most High, said:

فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ

And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah’s) Forgiveness for them; and consult them in the affairs. [Aal Imran. 159]

“And had you been severe and harsh-hearted, they would have broken away from about you”.

Imam As-Sadi, may Allah have mercy upon him, said: “This is because bad behaviour pushes people away and makes them dislike the person behaving with such bad manners. When a religious leader shows good manners, people are drawn to the religion and want to follow it, together with the special praise and reward (he receives from Allah). And when a religious leader shows bad manners, people flee from the religion and hate him, together with the specific blame and punishment (from Allah)”. [1]

Imam Muhammad Ibn Abdul Wahhab, may Allah have mercy upon him, stated in Al-Usul ath-Thalatha: “I’lam, Rahimakallaah – Know, may Allah have mercy upon you”.

Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:

Rahimakallaah” is a supplication made for the student of knowledge. The Shaikh (Imam Muhammad ibn Abdul Wahhab) supplicates for Allah’s Mercy upon the students of knowledge, that Allah has mercy upon them. Therefore, in this there is gentleness from the teacher towards the student. Indeed, he begins with a good statement and a righteous supplication so that it has an effect and thereby making the student incline towards his teacher with acceptance. But if he begins with a harsh statement or a statement that is not deemed appropriate, this would make him flee.

Therefore, it is obligated to a teacher and the one who calls to (the path of) Allah, and the one who enjoins good and forbids evil, that he is gentle with the one he addresses – through supplication for him, commendation and soft speech, because this urges towards acceptance. However, as for the stubborn wilful, opposer, this one is to be addressed differently. Allah said:

وَلَا تُجَـٰدِلُوٓاْ أَهۡلَ ٱلۡڪِتَـٰبِ إِلَّا بِٱلَّتِى هِىَ أَحۡسَنُ إِلَّا ٱلَّذِينَ ظَلَمُواْ مِنۡهُمۡ‌ۖ

And argue not with the people of the Scripture unless it be in a way that is better, except with such of them as do wrong]. [29:46]

Those who do wrong among the people of the scripture- wilfully opposing and are haughty- are not addressed with what is better; rather they are addressed with what would prevent from their (harm and misguidance). Allah said:

يَـٰٓأَيُّہَا ٱلنَّبِىُّ جَـٰهِدِ ٱلۡڪُفَّارَ وَٱلۡمُنَـٰفِقِينَ وَٱغۡلُظۡ عَلَيۡہِمۡ‌ۚ وَمَأۡوَٮٰهُمۡ جَهَنَّمُ‌ۖ وَبِئۡسَ ٱلۡمَصِيرُ

O Prophet (Muhammad)! Strive hard against the disbelievers and the hypocrites, and be harsh against them, their abode is Hell,-and worst indeed is that destination]. [9:73]

Striving against the hypocrites is not carried out with weapons, rather it is carried out with proofs, statements, refutation against them with harshness that will prevent (them from propagating their misguidance and harm) and to keep the people away from them. Allah said about them: [وَقُل لَّهُمۡ فِىٓ أَنفُسِہِمۡ قَوۡلاَۢ بَلِيغً۬ا – But admonish them, and speak to them an effective word to reach their innerselves] [4:63]

Therefore, there is a specific type of speech that is prescribed for these people because they are wilful opposers and people afflicted with pride. They do not want the truth, rather they want to misguide the people. So, they are addressed in a way they deserve. As for the seeker of guidance, this one is addressed with gentleness and mercy. This is because he wants the truth, knowledge and something beneficial. [2] [end of quote]

In Islamic history, there were some scholars who had great knowledge, but their behaviour was difficult for others to bear. Here is an example regarding Ibn Kamil, may Allah have mercy upon him. He was described as:

Shaikh Al-Islam, Al-Allamah, Al-Hafidh, Al-Qadee, AbuBakr Ahmad Bin Kamil Bin Khalaf, Bin Shajarah al-Baghdadi, a student of Muhammad Ibn Jarir at-Tabari, may Allah have mercy upon him. He, may Allah have mercy upon him, was born in the year 260 AH. He narrated from: Muḥammad Ibn al-Jahm al-Samaree, Muḥammad ibn Saʿd al-Awfee, Abdul Malik ibn Muḥammad al-Raqaashee, al-Ḥasan ibn Sallaam al-Sawwaaq, Muḥammad ibn Maslamah al-Waasitee, and others of their generation.

Ad-Daraqutnee al-Ḥakim, Ibn Rizqawayh, Abu al-Alaa Muḥammad ibn al-Ḥasan al-Warraaq, Yaḥyah ibn Ibraaheem al-Muzakkee, Abu al-Ḥasan al-Ḥammaamee, Abu ʿAli ibn Shaadhaan, and others, narrated from him. Abu al-Ḥasan ibn Rizqawayh said: “My eyes have not seen anyone like him, and I heard him mention his date of birth”.

Al-Khaṭeeb said: “He was from the scholars of the Ahkam (of the Shariah), the sciences of the Qur’an, grammar, poetry, and history, and he had authorships in that. He held the position of judge at Kufa”. Ad-Daaraqutnee said: “He was Mutasaahil and may (sometimes) narrate from his memory that which is not in his book, and Ujub (self-amazement) ruined him“.

Ibn Shajarah died in the month of Muḥarram in the year 350 AH, at the age of ninety. Ad-Daaraqutnee said: “He (Ibn kamil) did not give weight to anyone among the Fuqahaa”. Ibn Ad-Dhahabee said: “I came across some of his more elevated-isnad narrations, and he was among the seas of knowledge, but self-amazement made him fade away (drop out of sight)“.

He wrote a book on Qiraa’aat. He has an authorship on Ghareeb Al-Qur’an, a book (titled) “Mujaz al-Taʾweel An Muʿjiz at-Tanzeel, a book on history and a book on contracts (Ash-Shurut).” [3] [end of quote]

Would we blame those who made this statement about Ibn Kamil, may Allah have mercy upon him, due to what they – in their view – considered behaviour that was hard to bear, without warning against his knowledge?!

Secondly, this cannot be made to look the same as the corrections that scholars make to one another on issues of knowledge or with refutations intended to correct mistakes. The students of knowledge know better than us that scholars do refute one another purely on masaa’il of ‘ilm (issues of knowledge), because an error cannot be supported, and a recantation is expected when the error is very clear. In addition, there is sometimes a degree of coarseness in the refutations, both from the one refuting and from the one being refuted, regardless of their different stations in knowledge. However, the truth must be established, as ‘Umar Ibn Al-Khattaab, may Allah be pleased with him, said: “The truth is ancient”.

As-Sar’khasee, may Allah have mercy on him, commented on this statement of Umar, may Allah be pleased with him, saying: “This does not only apply to the judge, rather, it applies to anyone who explains any matter of religion to others, whether one who gives admonitions, a mufti, or a judge; they are all the same in this regard. When it becomes clear to such a person that he has made a mistake, he should openly declare that he has retracted his position, for a scholar’s mistake is a cause of tribulation among the people. As for his statement, “The truth is ancient”, this means that the truth is the original principle that must be sought. The mistake of one who errs cannot remain concealed; it will inevitably become apparent. Therefore, if the person himself brings his mistake to light, that is the best state regarding his state”. [4] [end of quote]

Furthermore, it is well known among the students of knowledge that they do not except every carrier of knowledge – scholar or student – to engage in refuting that mistake of a scholar openly, rather, when the mistake is apparent, some may fulfil the communal obligation to correct the mistake and others may employ silence due to other reasons, as Shaikh Fawwaz, may Allah preserve him, stated:

فالتاريخ القريب يشهد أن العلماء لم يكونوا على درجة واحدة من الصبر في جميع القضايا، ولم يتركوا الانحرافات الكبرى دون بيان، بل كانوا يبادرون إلى الإنكار عند الحاجة، كل بحسب اجتهاده وتقديره للمصلحة والمفسدة، والأمثلة على ذلك كثيرة، وسنكتفي بعرض بعض الأمثلة فقط:
معلوم أن العلماء لم يصبروا على المصعفقة كثيراً؛ بل حذروا منهم لما عاثوا في الدعوة فساداً، كما أنهم لم يصبروا على هاني بن بريك لما أظهر نواياه الخارجية ضد ولاة الأمر في اليمن، وحتى في فتن سابقة كان بعض العلماء يحذرون من بعض المنحرفين، ويصبر عليهم آخرون.
فمسألة الصبر على المخالف مسألة اجتهادية تقديرية تختلف باختلاف الأحوال والأشخاص والآثار المترتبة، وليست قاعدة جامدة تُطبق في كل زمان ومكان دون نظر……..

Recent history testifies to the fact that scholars have not been upon the same level with regards to patience in all issues, nor have they overlooked great deviations without providing clarification. Instead, they took the initiative to denounce such deviations when necessary—each of them based on their Ijtihad and evaluation of the benefits and harms. The examples of this are many and we will suffice with some (as follows).

It is well known that the scholars did not patiently wait for an extended period with regards to the Mas‘afiqah; rather, they warned against them when they caused corruption in the Dawah. Similarly, they did not patiently wait regarding Hani Bin Burayk when he manifested his Kharijite-like motives (intentions) against the rulers in Yemen. Even during earlier Fitan, some scholars warned against the deviants, while others were patient with them. Thus, the subject with regards to exercising patience with the Mukhalif is a subject of Scholarly Ijtihad and evaluation that varies based on different circumstances, the individuals involved, and the potential effects, and it is not a fixed principle that is applied in every time period and place without examination….. [5] [end of quote]

Therefore, we should not seek to confuse between the case of a person whose difficult behaviour causes people to either limit interaction with him and that of a scholar whose mistake in an issue of knowledge is corrected. A mistake is explained and corrected, and the person may remain qualified to teach, provided there is no other reason to prevent him from doing so. Whereas a person’s overbearing or bossy behaviour may become a problem that affects the tranquillity of a community. In this case, every Masjid has the right, whether one agrees or disagrees with its decision- to decide who they allow to teach there. A person who is not invited to teach there is not necessarily barred from teaching altogether, nor does this automatically mean that his gatherings are warned against. Salaficentre did stop a teacher in 2005 from teaching in the Masjid due to his overbearing and bossy behaviour after he refused to agree to conditions that he cannot personally attack people during his lessons. And we recently did the same again due to a teacher’s bossy, overbearing and scornful behaviour.

Also, not very long ago, we were contacted and asked whether we would be willing to invite a teacher from abroad whose behaviour was a cause for great concern for us, but we did not reveal anything to the contact. So, we excused ourselves from inviting him. Qadarallah, just recently, we were grateful to Allah once again- even though we are unable to show full gratitude to Him – for not having made any effort at the time to accept the proposals of the people who contacted us about bringing him over. His behaviour has worsened to the point that it has led him to false Tabdee’, praising Ahlul Bid‘ah, bullying someone who had a testimony against him, and other problems. Wallahul Musta‘aan! We ask Allah for success. Aameen.

[1] An Excerpt from Tafsir As-Sadi
[2] An Excerpt from ‘Sharh Usul Ath-Thalaatha. page13-15
[3] An Excerpt from Siyar A’lam An-Nubulaa 15/544]
[4] Al-Mabsūṭ, 16/62]
[4] Al-Mabsūṭ, 16/62]
[5] A Paraphrased Excerpt. Source: Shaikh Fawwaz al-Madkhali’s Telegram Channel