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Author: Abdullah Jallow

[7] O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [A question put to Faris “Everywhere I see Tabdee.”]

Written by Abdullah Jallow on . Posted in Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations.

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

قال ابن القيم: وعـلـيك بالتفصيل والتبيين فالإجمال والإطلاق دون بيان
قد أفسدا هذا الوجود وخبـطا الأذهان والآراء كل زمـان

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

“It is obligated to you to provide detailed explanations and clarifications, as generalisations and unrestricted (speech) without elaboration (clarification) have corrupted the existence and confused minds and opinions throughout all times”.

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

There has to be a detailed explanation. The one who is not proficient in giving details should keep quiet because benefit is not acquired from his speech. And every time an 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 mix-up. 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 true; 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 details, then you should not enter into this field. [1]

13th August 2024 Faris was asked:“ Everywhere I see  Tabdee”. Then Faris added: “Tabdee’ meaning Calling someone a deviant Or labeling him as a deviant”. 

Firstly, [تبديع- Tabdee] in the Arabic Language does not mean “deviant” in the English language; rather, Tabdee in the English Language means to declare someone a [مبتدع (Mubtadi)- an innovator in religious matters].  He can be excused for translating Tabdee as deviant because English is not his first language. Secondly, not every [deviant – منحرف (Munharif)]  is a [Mubtadi – innovator in religious matters]; but every Mubtadi is a Munharif. Thirdly, as for Tabdee [declaring a person a Mubtadi (an innovator in religious matters)], Al-Allamah Ubaid Bin Abdillah Al-Jabiri, may Allah have mercy upon him, was asked: “The questioner says: Assalaamu alaykum Warahmatullaahi Wabarakaatuhu. We hear a statement from some of the Mashaayihk of Ahlus Sunnah, “This man is from the people of Bidah”. Is it understood that he is a Mubtadi (an innovator) or not?

Response: What I know is that this statement holds two interpretations (applications) according to Ahlus Sunnah. The first of them, which is often intended, is that he is a Mubtadi (an innovator in religion). He is aware of the truth yet remains obstinate. He rejects (truth), but not deviation; knows the Sunnah, but refuses to follow it and follows Bidah. He practices Bidah while knowing it is Bidah. The other meaning is that this man engages in Bidah, even though he is not a Mubtadi because what we know regarding the methodology of Ahlus Sunnah Wal Jamaa’ah is that they do not declare a specific person a Mubtadi until the proofs are established against him. [2]

In addition, concerning the intricate aspects of this matter about Tabdee and the various classifications of individuals along with their errors, we present an elaborate discourse by Al-Allamah Rabee Bin Hadi, may Allah protect him, as translated by Shaikh Abu Khadeejah, may Allah protect him. https://abukhadeejah.com/shaikh-rabee-establishment-of-proof-in-declaring-a-person-to-be-an-innovator/

As we delve deeper into this matter, it is essential to address the duplicity of Faris, who must once again be held accountable for his glaring double standards. He cautions against labelling people deviant, yet readily defends Dr. Muhammad Bin Hadi, who issues the judgment of Tabdee against some senior students of knowledge, [a] and similarly excuses Shaikh Sulayman Ar-Ruhayli, who stands in defence of Dr. Muhammad. He asserts that “Anybody who claims something, he has to give us a dalil”, however, has deceitful Faris inquired of Dr. Muhammad Bin Hadi regarding the proof for the Tabdee of senior students of knowledge before offering his defense of him and his ally, Shaikh Sulayman Ar-Ruhayli? This is the sad reality of a two-faced individual, a deceiver who ultimately undermines himself through the very dishonesty he attempts to conceal. Faris exposes his absurd double standards, even as he believes he is persuading others and disseminating guidance.

In the statement it is asserted that certain individuals have labeled Shaikh Abdur Razzaaq Al-Badr as a deviant, interpreting the term “Tabdee” in this manner. However, the source of this declaration is unknown, leaving us with no obligation to delve into the issue further. Without specifying the individual or group responsible for such a claim, the discourse remains unsubstantiated. Thus, if neither the inquirer nor Faris discloses the identity of those who deem Shaikh Abdur Razzaaq deviant, it parallels the unfounded conjectures of Tommy Robinson. Concerning Abdul Aziz Farhan, we find ourselves without any information regarding his circumstances, and thus we refrain from commenting on those whose situations remain unclear to us. In contrast, the duplicitous Faris is chastised for his nonsensical ramblings, charlatanism, and ludicrous opinions—all purportedly in the service of Dawah and the defense of the truth.

In conclusion, the statement that Tabdee is seen everywhere, which was inaccurately translated as deviant, is an overstatement that lacks credible support. Unless the claimant explicitly identifies the individuals labeled as deviant and provides information, it remains merely an inflated assertion, akin to the hyperboles of Nigel Farage. However, it is imperative to emphasise that clarity is essential, a principle upheld by esteemed scholars like Al-Allamah Rabee and others, who adeptly differentiate between those who guide and those who mislead. “Classifying people according to their beliefs, religions, and characteristics —particularly in the context of rendering judgments and establishing principles—is not an innovated or a new (aspect) of knowledge; rather, it is knowledge of Al-Jarh Wat Tadeel (the science of criticism and commendation within Islam); and this practice will endure within this Ummah as long as the cycle of day and night persists. Those who endeavour to extinguish the light of this discipline for the sake of their party or out of concern for their beloved ones—individuals who have been justly criticized—are, without a doubt, misguided who lead others astray. Classifying people with discernment and truth serves as a safeguard for the religion ordained by Allah. It is a combatant among the combatants facilitated by Allah through which is repelled the distortions of those two exceed the limits, the false claims of the falsifiers, and the false interpretations of the ignorant ones; the deviations of the innovators in religious matters, the schemes of the Khawaarij, and all the (deviant) sects that arise from the Ummah of As-Saadiq Al-Ameen [the Messenger Muhammad (peace and blessings of Allah be upon him)- the truthful and trustworthy one].” [3]

———————————-

[a]

To be continued…InShaAllah.

[1] An Excerpt from “at-Ta’leeqaat Al-Mukhtasar Alaa Al-Qaseedah an-Nooniyyah” 1/216

[2] Al-Haddul Faasil Bayna Mu’aamalah Ahl As-Sunnah Wa Ahl Al-Baatil 60

[3] Tasneefun Naas page 6

[6] O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [Deceitful Faris Attempts to Divert From The Core Issue Concerning Certain Individuals Who Ardently Support Dr. Muhammad at The Cost of The Recantation Demanded From Him]

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations.

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

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

ﻭﻟﻴﺲ ﻟﻠﻤﻌﻠﻤﻴﻦ ﺃﻥ ﻳﺤﺰﺑﻮﺍ ﺍﻟﻨﺎﺱ
ﻭﻳﻔﻌﻠﻮﺍ ﻣﺎ ﻳﻠﻘﻲ ﺑﻴﻨﻬﻢ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ،
ﺑﻞ ﻳﻜﻮﻧﻮﻥ ﻣﺜﻞ ﺍﻷﺧﻮﺓ ﺍﻟﻤﺘﻌﺎﻭﻧﻴﻦ ﻋﻠﻰ
ﺍﻟﺒﺮ ﻭﺍﻟﺘﻘﻮﻱ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺈﻟﻰ
وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلا تَعَاوَنُوا عَلَى الإثْمِ وَالْعُدْوَانِ
وليس لأحد منهم أن يأخذ على أحد عهداً بموافقته على كل ما يريده وموالاة من يواليه ومعاداة من يعاديه،بل من فعل هذا كان من جنس جنكز خان وأمثاله الذين يجعلون من وافقهم صديقاً واليا، ومن خالفهم عدوَّا باغيا، بل عليهم وعلى أتباعهم عهد الله ورسوله بأن يطيعوا الله ورسوله ويفعلوا ما أمر الله ورسوله ويحرموا ما حرم الله ورسوله ويرعوا حقوق المعلمين كما أمر الله ورسوله، فإن كان أستاذ أحد مظلوماً نصره، وإن كان ظالماً لم يعاونه على الظلم بل يمنعه منه كما ثبت في الصحيح أنه قال:
(انصر أخاك ظالماً أو مظلوماً. قيل: يا رسول الله: أنصره مظلوماً فكيف أنصره ظالماً؟. قال تمنعه من الظلم فذلك نصرك إياه).
وإذا وقع بين معلم ومعلم أو تلميذ وتلميذ أو معلم وتلميذ خصومة ومشاجرة لم يجز لأحد أن يعين أحدهما حتى يعلم الحق، فلا يعاونه بجهل ولا بهوى، بل ينظر في الأمر، فإذا تبين له الحق أعان المحق منهما على المبطل سواء كان المحق من أصحابه أو أصحاب غيره، وسواء كان المبطل من أصحابه أو أصحاب غيره، فيكون المقصود عبادة الله وحده وطاعة رسوله واتباع الحق والقيام بالقسط
قال تعالى
يا أيها الذين آمنوا كونوا قوامين بالقسط شهداء لله ولو على أنفسكم أو الوالدين والأقربين، إن يكن غنياً أو فقيراً فالله أولى بهما، فلا تتبعوا الهوى أن تعدلوا وإن تلووا أو تعرضوا فإن الله كان بما تعملون خبيراً

It not allowed for educators to foster (illegal) partisanship among the people, nor to engage in actions that may incite enmity and hatred between them. Instead, they ought to be brothers, collaborating upon righteousness and piety, as Allah, The Exalted, says:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

Help another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. [Al-Maa’idah. 2]

It is not permissible for any of them to receive a pledge from anyone to agree with him in everything he wants – having allegiance to the one he is allied to and enmity towards their adversaries. Whoever does this mirrors the behaviour of Genghis Khan and his ilk (in this affair), who take as loyal friends those who agree with them and the ones who oppose them as a rebellious enemy. Instead, it is obligated to them and their followers (i.e. the educators and students) to fulfil the covenant of Allah and His Messenger in obedience to Allah and His Messenger- doing what Allah and His Messenger have commanded, declaring unlawful what Allah and His Messenger have declared unlawful, and safeguarding the rights of the educators in a manner commanded by Allah and His Messenger.

Therefore, if one’s teacher is oppressed, he should help him; but should the teacher be the one perpetrating oppression, he should not help him in his act of oppression, as has been clearly articulated in the authentic books of hadeeth that the Prophet, peace and blessings of Allah be upon him, stated: “Help your brother, whether he is an oppressor or he is an oppressed one. People asked, “O Allah’s Messenger! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet said, “By preventing him from oppressing others.” [Al-Bukhaari 2444]

In the event of an argument or dispute arising between an educator and another educator, or between a student and another student, it is not permissible for anyone to help one of them until he knows the truth. Assistance should not be rendered out of ignorance or (vain) desires; rather, one examines the matter. Once the truth becomes clear, he helps the one who deserves to be helped against the one who is in error regardless of whether the one who deserves help is one’s companion or the companion of someone else, or whether the one who erred is one’s companion or the companion of someone else. Thus, the objective is only to worship Allah alone, obedience to Allah’s Messenger, adhere to truth, and establish justice. Allah, The Exalted, says:

يا أيها الذين آمنوا كونوا قوامين بالقسط شهداء لله ولو على أنفسكم أو الوالدين والأقربين، إن يكن غنياً أو فقيراً فالله أولى بهما، فلا تتبعوا الهوى أن تعدلوا وإن تلووا أو تعرضوا فإن الله كان بما تعملون خبيراً

O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [Surah An-Nisaa. Ayah 135] [End of quote] [Majmoo Al-Fataawaa. 28/15-17] [Paraphrased]

Undoubtedly, the preceding discourse is lucid, and we beseech Allah to include us among those who steadfastly uphold justice, unyielding to fear or favouritism. The crux of the matter lies in the fact that certain individuals, such as Shaikh Sulayman Ar-Ruhayli, have chosen to openly support Dr. Muhammad Bin Hadi without any valid rationale, prompting Al-Allamah Rabee Bin Hadi Al-Mad’khali to issue a caution against him. There exists no uncertainty regarding Dr. Muhammad Bin Hadi’s situation, as he has overtly defied what is permissible and engaged in unequivocally impermissible actions by declaring Tabdee without substantiation. Similarly, there is no doubt concerning Dr. Sulayman Ar-Ruhayli’s stance, as he persistently and publicly endorses Dr. Muhammad Bin Hadi. Anyone who grasps the gravity and consequences of Dr. Muhammad’s actions will undoubtedly recognise the sound rationale behind Al-Allamah Rabee’s caution directed at those who openly endorse him. Furthermore, Shaikh Abu Iyadh has elaborated on several principles related to this issue, which can be found in the following link, commencing at the 52-minute mark: https://mixlr.com/albaseerah/showreel/narration-from-the-salaf-regarding-creed-and-methodology

Also read: Documents and Resources for Countering the Doubts of the Muṣaʿfiqah
https://www.manhaj.com/manhaj/articles/uyryh-documents-and-resources-for-countering-and-exposing-the-musafiqah.cfm

Furthermore, Shaikh Abu Iyadh presents a profound classification of individuals concerning Dr. Muhammad Bin Hadi’s Fitna. Please see the details here: https://www.manhaj.com/manhaj/assets/docs/types-of-people-mbh-fitnah.pdf

It is imperative to remain vigilant against the schemes of the duplicitous Faris, who attempts to misrepresent the situation as a conflict solely between Dr. Muhammad and Al-Allamah Rabee. [a] This portrayal is far from the truth, as we have elucidated throughout this series. The crux of the matter lies in the fact that Dr. Muhammad faced censure primarily due to his unwarranted Tabdee of those senior students of knowledge. Consequently, it is neither appropriate for Shaikh Sulayman to extend his defense of Dr. Muhammad—an action that prompted Al-Allamah Rabee to justly warn against Shaikh Sulayman for supporting an unjust figure—nor is it acceptable for the likes of the duplicitous Faris to conflate truth with falsehood in an attempt to rationalise his misleading narratives, all while promoting individuals without transparency or integrity. Thus, the only recourse left is for all parties involved to urge Dr. Muhammad to retract his erroneous tabdee and to absolve themselves from such transgressions.

In closing this article, we would like to share the exquisite advice imparted by some of the scholars of Ahlus Sunnah, including Shaikh Abdus Salam Burgess, may Allah’s mercy be upon him.

Imam Abu Bakr Ibn Al-Arabi Al-Maliki, may Allah have mercy upon him, said: Muhammad Bin Qaasim Al-Uthmaanee, may Allah have mercy upon him, told me more than once: “I arrived in Fustat one day, then I went to the gathering of Shaikh Abee Al-Fadl Al-Jawharee, may Allah have mercy upon him, and there I witnessed a statement that he uttered to the people. And that which he stated – in the first gathering when I sat with him – was that ‘The Messenger, peace and blessings of Allah be upon him, طلق – i.e. he did divorce, ظاهر – i.e. he did utter the statement to a wife, ‘You are like my mother’s back’, and آلى – i.e. he made an oath to abandon his wives for a month”.

When he (i.e. Shaikh Abee Al-Fadl Al-Jawharee) left, I followed him until I reached his house with a group of people; then he sat with us in the vestibule and acquainted them with my affair because he saw a stranger [i.e. I (Muhammad Bin Qaasim)] and did not know the person among those who came to him before. When most of them departed from him, he said to me, “I see that you are a stranger; do you have anything to say?” I said, “Yes”. He said to his companions, “Excuse him from having to speak in your presence”, so, they got up and I stayed alone with him. I said to him, “I attended your gathering today so that Allah may bless me (with some of the knowledge you possess), and I heard you say, ‘Allah’s Messenger [peace and blessings of Allah be upon him] آلى – i.e. he once made an oath to abandon his wives for a month and what you said was true; طلق – i.e. he did divorce women, and what you said was true, and you said that Allah’s Messenger, peace and blessings of Allah be upon him, ظاهر i.e. he did utter the statement to a wife, ‘You are like my mother’s back’, but this never happened and can never be correct to say that it happened because Az-Zihaar [i.e. to say to one’s wife, ‘You are like my mother’s back’ (i.e. unlawful for me to approach)] is an evil statement and false speech, and this can never be uttered by the Prophet, peace and blessings of Allah be upon him”. He hugged and kissed my forehead, and said, “I repent from this statement. May Allah reward you on my behalf as a good teacher”.

I departed from his presence, and the next day I went early to his gathering, but he was in the Central Mosque before me and was sitting on the pulpit. When I entered the Masjid and thus he saw me, he called out at the top of his voice (saying), “Welcome, my teacher. Make room for my teacher”. So, the people turned towards me and their eyes stared at me! O Abu Bakr! And you know me – meaning, he (i.e. Muhammad Bin Qaasim Al-Uthmaanee) was indicating to Ibnul Arabi about his extremely shy character because when someone greeted him by surprise, he would feel shy – due to his extreme shyness – and turned red as if his face was painted with Gulnaar (pomegranate blossom). He (i.e. Muhammad Bin Qaasim) continued, “People hastened towards me, raising their hands towards me (i.e. acknowledging me) and nudging me until I reached the pulpit, and I did not know in which part of the earth I was due to my extreme shyness (i.e. shocked), whilst the Masjid was overcrowded with people and I sweated due to shyness. Then the Shaikh turned towards the people and said to them, ‘I am your teacher and this is my teacher! Yesterday, I told you that Allah’s Messenger آلى – i.e. he once made an oath to abandon his wives for a month; طلق – i.e. he did divorce women, and ظاهر i.e. he once uttered the statement to a wife, ‘You are like my mother’s back’, and neither did a single one of you give me the correct understanding nor respond to me, but he (i.e. Muhammad Bin Qaasim) followed me to my house and said such and such to me. I repeat (i.e. right now) what took place between him and I, repent from yesterday’s statement, and return to the truth. Whoever hears it from those who were present, let him not rely on what he says, and let the one who is present convey this affair to the absent one. May Allaah reward him with good’”. Then he (i.e. Shaikh Abee Al-Fadl) started supplicating a lot and the people responded with Aameen.

Ibnul Arabi stated – after narrating this incident- “So look – may Allah have mercy upon you – at this firm adherence to the religion and an acknowledgment of the people of knowledge given by this man – whose leadership was manifest and whose worth was well known- to a stranger whom he neither knew nor where he came from! Follow his example and you’ll be led aright”. [(1)] [End of quote]

This narrative serves as a profound reminder for individuals like Dr. Muhammad, compelling them to reflect on the esteemed figures who came before us. Despite their remarkable knowledge and revered status among the populace, their profound reverence for Allah led them to humbly retract their positions in public, devoid of hesitation or fear of losing their esteemed reputation. Similarly, this should inspire individuals like the duplicitous Faris to embrace the truth rather than evade it, resorting to baseless tirades and disparaging remarks. It also demonstrates his misguided assertion that those who pursue Dr. Muhammad’s matters in a manner he disapproves are engaged in something tantamount to foolishness; rather, it is, in fact, Faris who embodies such folly by attempting to obscure the truth through his attacks. Furthermore, there exists no rationale for Shaikh Sulayman to support Dr. Muhammad. Instead, the story recounted by Abu Bakr Ibn Al-Arabi should serve as a poignant reminder for all who seek justice in this ongoing discourse.

Shaikh Abdus Salaam Burgess, may Allah have mercy upon him, said, “It is obligated to a student to recant a mistake, just as it is obligated to a teacher to return to the truth when he errs. He should not be deterred from returning to the truth upon reassessing a statement and discovering that it contradicts what is correct, as this reflects a commitment to fairness and humility. Therefore, one must adhere to what is correct, regardless of whether it is presented by someone younger or older. It is a blessing for a teacher to have a student who notifies him of his errors and guides him toward what is correct so that he does not remain in ignorance. This requires that one express gratitude to Allah, The Exalted, followed by gratitude to the individual through whom one was guided (to the truth), be it a student or another person”. [2] [End of quote]

This succinct yet impactful counsel deserves our utmost attention. Notably, the esteemed Shaikh Abdus Salaam Burgess, may Allah have mercy upon him, a cherished confidant of Dr. Muhammad Bin Hadi, held him in the highest regard, even composing a heartfelt poem in his honour. Thus, Dr. Muhammad and his loyal supporters must heed this invaluable wisdom, especially in light of the duplicitous Faris, who relentlessly seeks to exploit the shadows for his unpraiseworthy ambitions regarding this matter. There exists no justification for such endeavours, save for the pressing need to acknowledge and rectify the grave errors—specifically, the erroneous Tabdee issued by Dr. Muhammad—and to insist upon this accountability.

Imam Muhammad Ibn Saalih Al-Uthaymeen, may Allah have mercy upon him, said: It is obligated to a person to return to the truth wherever he finds it; even if it opposes his statement, he should return to (the truth) because this is nobility for him in the Sight of Allah, nobility in the eyes of the people, safer for his state of accountability and vindication, and it will not harm him. Therefore, do not think that if you abandon your statement for what is correct, this will lower your status among the people; rather, this will raise your status and people will know that you only follow the truth. As for the stubborn one- remains as he is, and rejects the truth, this is an arrogant person, and Allah’s refuge is sought. This happens to some people, even to students of knowledge, and Allah’s refuge is sought. It becomes clear to him – after discussion – regarding what is correct and that what is correct is contrary to what he said yesterday, however, he remains in his opinion. Shaytan makes him preoccupied with thinking that if returns (to what is correct), the people will denounce him and say, “This person is a yes-man who makes a different statement every day”. This (i.e. if the people were to utter this view about him) does not harm if he returns to what is correct. [(3)] [End of quote]

We remind ourselves that it does not matter who makes the truth apparent to us. Allah [The Exalted] said: [وَٱلَّذِینَ إِذَا ذُكِّرُوا۟ بِـَٔایَـٰتِ رَبِّهِمۡ لَمۡ یَخِرُّوا۟ عَلَیۡهَا صُمࣰّا وَعُمۡیَانࣰا – And those who, when they are reminded of the Signs of their Lord, fall not deaf and blind thereat]. [Surah Al-Furqan. Ayah 73]

Imam Muhammad ibn Saalih Al-Uthaymeen, may Allah have mercy upon him, commented on this Ayah: The one who gives the reminder is not made known, so it includes everyone who gives the reminder; and to show that their acceptance of the reminder is not due to the specific person who gives the reminder, because there are people who do not accept the truth except from a specific person. If it comes from another person, he does not accept it, such as what the People of the Scripture did to the Prophet [peace and blessings be upon him], and also other than them. They do not accept the truth except from a specific group or a specific person. Allah said:

[وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا الْكِتَابَ بِكُلِّ آيَةٍ مَا تَبِعُوا قِبْلَتَكَ – And even if you were to bring to the people of the Scripture (Jews and Christians) all the Signs, they would not follow your Qiblah (prayer direction)]. [Surah Al-Baqarah. Ayah 145]

So here (in this Ayah), Allah said: [إِذَا ذُكِّرُوا – And those who, when they are reminded].

The one who gives the reminder is not made known, which shows that they accept the truth because it is the truth- not due to who says it. They do not accept or reject reminder due to the specific person who gives the reminder, but rather they accept it because it is a reminder. This is the Faa’idah behind not mentioning the doer of the action (i.e. the one who gives the reminder). [(4)]

[a] A tweet revealing the duplicitous nature of Faris, who attempts to frame the basis of the affair as a problem between Dr. Muhammad and Al-Allamah Rabee Bin Hadi Al-Mad’khali.

To be continued…InShaAllah

[1]: Ahkaam Al-Qur’aan 1/248-249

[2] An Excerpt from ‘Awā’iq at-Talab pg. 52 Slightly paraphrased

[3]: Sharh Riyaadus Saaliheen 3/537. slightly paraphrased

[4] An Excerpt from “Tafseer Surah Al-Furqan2 shared by our Salafi brother Abdul Malik (Abu Zakariyyah Al-Congoli (may Allah preserve him)

[5] O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [Duplicitous Faris seeks to divert attention from serious issues that are as evident as the midday sun.]

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations.

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

Faris Reminded About The Riba of The Tongue

Allah’s Messenger, peace and blessings of Allah be upon him] said, “Verily, the worst act of usury is to attack the honour of a Muslim without a just cause”. (1) Meaning: The greater in evil and the more strictly prohibited is to unleash your tongue against the honour of a Muslim by insulting him, acting haughtily towards him, and speaking ill of him through abusive language or slander. This becomes a stricter prohibition because honour is more valuable than wealth. “Without a just cause”. This shows there are instances in which it is allowed to refer to someone negatively by using language like “such and such is an oppressor or transgressor” or “such and such is an innovator (in religious affairs) and an open sinner” to warn others is allowed. (2)

This has been referred to as usury because the transgressor receives his honour and then goes above and beyond it as if he has added an increase that infringes on the boundaries concerning the honour of a Muslim, which is more valuable than his wealth. According to At-Teebee, may Allah have mercy upon him, “From the standpoint of emphasis, honour is included in the categories of wealth. Usury is classified into two types: that which is conventional and is described as what is added to debts, and that which is not unconventional, such as verbally disparaging someone’s honour.” Al-Qaadhee, may Allah have mercy upon him, said, ”Violating a Muslim’s honour means dealing with him more than he deserves of what is to be said about him, or more than is permitted to be said about him, which is why it is compared to usury and regarded as one of its types. Then it is considered to be worse because it contains more harm and is more serious in corruption”. (3)

Duplicitous Faris asserts that the matter concerning Dr Muhammad Bin Hadi “Must be buried” [a], claiming that any further pursuit in a manner he deems inappropriate is sheer folly and a manifestation of Shaytaan’s influence. [b] Nevertheless, it is undeniable that Dr Muhammad Bin Hadi has exceeded acceptable bounds in his remarks about those senior students of knowledge, labelling them with Tabdee. [c] In contrast, Faris conveniently overlooks this issue, offering ludicrous justifications and resorting to insults against those who seek transparency and fairness. Thus, one must ponder: who truly embodies the essence of dimwittedness in this situation—the advocates for justice and clarity, or Faris, who willfully ignores the glaring truth? Faris is the one embodying this characteristic in this situation, as Imam Ibn Al-Athir, may Allah have mercy upon him, said: “The essence of foolishness is placing something in an inappropriate place while being aware of its ugliness”. [An-Nihaayah 1/442]

Furthermore, the misstep of Dr Muhammad Bin Hadi, stemming from the unfounded Tabdee he has proclaimed against those senior students of knowledge, constitutes a grave act of Dhulm (oppression). It is indisputable that the cunning Faris is fully cognizant of the perils associated with such oppression. The Prophet, peace and blessings of Allah be upon him, said that Allah said: “Allah Almighty said: O My servants, I have forbidden injustice for Myself and I have forbidden it among you, so do not oppress one another”. [4] The Prophet, peace and blessings of Allah be upon him, said: “Beware of oppression, for indeed oppression will be darkness on the Day of Resurrection….” [5]

In light of the profound warnings against oppression found in these two Prophet reports, among numerous others we have not cited, one cannot help but ponder the motives of the duplicitous Faris. He insists that the matter concerning Dr Muhammad Bin Hadi “must be buried,” asserting that any pursuit of it, particularly in a manner he disapproves of, is sheer folly and a manifestation of Shaytaan’s influence. Yet, Dr. Muhammad has to retract his unfounded Tabdee, which undeniably constitutes oppression. Thus, who truly deserves the label of an airhead, engaging in a pursuit tainted by Shaytaan’s whispers? Is it those who rightfully demand Dr. Muhammad to renounce his oppressive stance, or is it Faris, who willfully deceives himself into believing that this matter is resolved? Imam An-Nawawi, may Allah have mercy upon him, said: “The reality of a fool is that he does what harms him while knowing its ugliness”. [Sharh Sahih Muslim 18/136]

In addition to speaking of others more than they merit, an act akin to usury and injustice as stated in the hadith cited at the beginning of this article, Dr. Muhammad has remained stubborn, even when faced with robust counterarguments. He has no proof to establish the Tabdee, yet continues to cling to his misconceptions. Thus, we must quote Al-Allamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee, may Allah bestow His mercy upon him, regarding the perils of persisting upon error as follows:

To oppose desires – by way of action – for the sake of the truth is a manifest affair due to the obligation and difficulty it involves, and this can be viewed from different angles: A person sees that by acknowledging the truth, it would necessitate that he has acknowledged that he was upon falsehood because a person is nurtured upon a religion, creed, school of thought or views, which he acquired from his nurturer and teacher, considers it to be the truth and followed it for a long time. Then when it becomes clear to him that (the religion, creed, view, or school of thought) is false, it becomes difficult for him to acknowledge, just like when his forefathers, ancestors or the one he follows are upon a (particular) way and its falsity is clarified for him because he sees that their deficiencies necessitate his own deficiencies, and an acknowledgement of their misguidance or errors necessitates his own.

It may be that clinging to falsehood gave him prestige, fame and a livelihood, so it becomes difficult for him to acknowledge that (what he is upon is) falsehood and thus all those benefits (i.e. the fame, prestige, livelihood etc) would disappear. It may be that a person is upon ignorance or falsehood, then another person comes along and clarifies the proofs for him, so he sees that by acknowledging such proofs, it would necessitate that he is lacking (in understanding) and that it was that person who guided him. And due to this we find that it is not difficult for some of those attributed to knowledge to acknowledge their mistakes when it becomes manifest to them in their research and studies, but it becomes difficult for them if it was others who clarified such mistakes.

When another person clarifies the truth for him, he sees that acknowledging such truth would necessitate an acknowledgement of the clarifier’s virtue, knowledge and correctness due to that clarification, and thus that becomes great in the eyes of the people and many people follow him [i.e. the person who clarified the truth]. So you will find some of those attributed to knowledge being eager to prove the mistakes of other scholars even if that is done by way of falsehood due to envy and seeking to diminish their status amongst the people. To oppose desires for the sake of the truth -in affairs of knowledge and creed- can indeed be difficult to accomplish, therefore it requires (sincere) research and contemplation. In this regard, one needs to ask the scholars and benefit from them, adhere to the fear of Allah, and seek Allah’s Tawfeeq and guidance. [6]

In light of the treacherous obstacles that hinder an individual from embracing the unveiled truth, one must ponder why the duplicitous Faris is intent on concealing the reality that Dr Muhammad has stubbornly refused to retract his erroneous Tabdee against those senior students. However, Faris asserts that his affair “Must be buried”, suggesting that any pursuit of it, in a manner he deems inappropriate, is sheer folly and a manifestation of Shaytaan’s influence. Thus, who truly deserves the label of blockhead: those who insist that Dr Muhammad renounce his misguided Tabdee and return to the path of truth, or the duplicitous Faris himself? Indeed, Faris is the fool in this specific matter! Ar-Raghib, may Allah have mercy upon him, said, “Foolishness is an individual’s failure to arrive at the correct conclusion in most instances and placing a statement in other than its appropriate place”. [Muhaadaraat al-Adbaa /25]

In conclusion, it must be made known that in essence, the heart of the matter does not revolve around Al-Allamah Rabee or Dr. Muhammad Bin Hadi; it was fundamentally about the Tabdee that Dr. Muhammad levied against certain distinguished senior students of knowledge. This prompted a rebuke from Al-Allamah Rabee, Al-Allamah Ubaid, Shakh Abdullah Al-Bukhari, and others. The duplicitous Faris endeavours to depict this situation as a quarrel between Al-Allamah Rabee and Dr. Muhammad, advocating that “It must be buried”. Such a narrative may easily mislead the naive seeker of truth into viewing it as a trivial personal dispute. Faris needs to uphold justice and sincerity in his expressions and positions. Thus, we leave him with these significant reminders by Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him:

“Allah loves speech with knowledge and justice, and to give (everything) the rights that belong to it, and to place the people in their rightful positions”. [7]

“It is well known that the mere aversion of those who disagree or the affection of those who agree does not serve as (proof) for the soundness or corruption of a statement unless it is based on guidance from Allah; rather, using it as a proof is akin to following one’s desires without guidance from Allah; for an individual’s adherence to what they desire is to accept a statement and action they love while rejecting those they hate without guidance from Allah”. [8]

“Speech about the people has to be with knowledge and justice, and not by way of ignorance and oppression”. [9]

“The one who follows the path of justice will exalt the one worthy of being exalted and he will love and ally with him; he will give the truth its due right, exalt the truth and show mercy to the creation”. [10]

———————————————————–

[a]

[b] Faris 9th August 2024 Video (1)

[c] https://www.manhaj.com/manhaj/print.cfm?uyryh

https://twitter.com/AbuIyaadSP/status/1018974451269033986/photo/1

To be continued InShaAllah

[1] Abu Daawud 4876

[2] An Excerpt from ‘Awnul Mabood Sharh Sunan Abee Daawud’ 13/152

[3] An Excerpt from ‘Mirqaatul Mafaateeh Sharh Mishkaat Al-Masaabeeh’ 8/3157

[4] Muslim 2577

[5] Muslim 2578

[6] An excerpt from ‘At-Tankeel Bimaa Fee Ta’need Al-Kawthariy Minal Baatil’ 2/180-181 with the checking of Imaam Albaanee (rahimahullaah).

[7] Majmoo Al-Fataawaa: 12/205]

[8] Majmoo Al-Fataawaa 4/189-190]

[9] Minhaajus Sunnah: 4/337]

[10] Minhaajus Sunnah: 4/544

Part 4: O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [Faris hit us and wept; preceded us and lodged a complaint]

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Sin.

https://twitter.com/AbuIyaadSP/status/1018974451269033986/photo/1

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

Abu Ad-Darda, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said: “The heaviest (deed) on the scale is good manners”.

Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:

This hadith serves as evidence regarding the virtue of good manners and the obligation to be good-mannered. The knowledge of the Shariah forms the foundation of manners. When Allah bestows knowledge of the Shariah upon an individual, it leads them towards exhibiting good manners. Consequently, a Muslim demonstrates good manners towards others through good dealings-assisting the vulnerable, honouring guests, greeting others with Salaam, imparting knowledge, and enjoining good and forbidding evil. All these are fruitful outcomes of good manners. An individual cannot exhibit good manners unless he is among those who adhere to the commands of Allah and refrain from acts of disobedience. This implies that his conduct must align with the obligations set forth by the Shariah. He fulfills Allah’s commands and is shy to fall short concerning that which Allah has commanded him. He avoids disobedience, prohibited actions, and evil deeds out of shyness before Allah and a desire to be merciful to himself, as such actions can lead to punishment in both this life and the hereafter. Furthermore, he applies this to all that Allah has commanded, steering clear of what Allah has prohibited and detested.

Being good-mannered includes:

Fulfilling Allah’s rights most perfectly, neither negligent nor exceeding the legislated boundaries of the Shariah. To exhibit good manners towards one’s family, first and foremost towards one’s wife, son, daughter, and others in the family, so that this fosters an environment of harmony, cooperation, and positive feelings among all family members, preventing any form of division or estrangement.

To exhibit good manners towards parents by being dutiful to them, refraining from being undutiful, showing compassion, and supplication for them, treating them with kindness, whether they are living or deceased, by making supplications for them, spending in charity on their behalf, and speaking of them positively.

To exhibit good manners towards extended family members from both the paternal and maternal sides. To exhibit good manners towards neighbours, regardless of whether they are Muslims or not. Neighbours have rights; a Muslim neighbour is entitled to the rights associated with both their faith and their status as a neighbour, while a relative who is also a neighbour holds three sets of rights: those of a Muslim, a neighbour, and a family member.

To exhibit good manners towards one’s companions by pleasantly speaking to them and fulfilling the rights of companionship. To exhibit good manners towards one’s Shuyookh—those Shuyookh of Ahlus Sunnah from whom knowledge is sought—by showing them respect, interacting with them kindly, and consistently supplicating for their well-being, as a teacher imparts significant benefits to their students. In contrast, regarding Ahlul Bidah Wad-Dalaal, even if some of them engage in study with others, their teachings, and learning yield no true benefit.

To exhibit good manners towards fellow students, whether in school settings, during specific gatherings, at designated lessons in the Masjid, or in any other location. An individual should embody good manners, which should be reflected in their speech, actions, interactions, and adherence to promises. This includes fostering love among one another as prescribed by Shariah and nurturing affection for one another for the sake of Allah. The significance of this noble act is highlighted in the hadith, “The heaviest thing on the scales is good manners.” This implies that good manners represent the most substantial deed in the realm of virtuous actions, as they pave the way for all commendable deeds while countering various forms of wrongdoing. And Allah knows best. [1]

Deceitful Faris stated about good manners:

Observation: O Faris! Concealing truth and then claiming to be forbearing is not commendable; rather, it is the patience in upholding the truth that deserves recognition. Imam Ahmad exemplified adherence to the truth while also demonstrating exemplary character. In contrast, you remain silent regarding the truth and claim that seeking clarification about Dr. Muhammad Bin Hadi is tantamount to foolishness. You have even suggested that engaging in this matter is influenced by Shaytaan, despite your conscious choice to avoid openly acknowledging that Dr. Muhammad has committed oppression and transgression by issuing a false Tabdee, which has been challenged and rebutted by several scholars. Nevertheless, he remains unyielding. Is it considered good manners to remain silent about the truth when you can speak? Have you not reflected on the trials that Imam Ahmad endured for advocating the truth? We should remind you of this account before sharing a link concerning Imam Ahmad’s patience. Muhammad Ibn Bandaar As-Sabbaak Al-Jurjaani, may Allah have mercy upon him, said: I said to Ahmad Ibn Hanbal, may Allah have mercy upon him: “It is difficult for me to say that this one is a weak (narrator) and that one is a liar”. Ahmad said, “If you remain silent and I remain silent, then when will the ignorant distinguish between the authentic and the flawed (narration)”. [2] Read below: https://abukhadeejah.com/benefits-in-the-manhaj-by-studying-the-life-and-legacy-of-the-imam-of-ahlus-sunnah-ahmad-ibn-hanbal-161ah-241ah/#:~:text=Imam%20Ahmad%20(rahimahull%C4%81h)%20was%20raised,him%20upon%20piety%20and%20virtue.

Deceitful Faris said:

Observation: O Faris! This assertion can be wielded for both truth and falsehood; thus, a discerning individual needs to scrutinise the reality of the one who employs it as evidence for their own stance. The basis of the rebuttals against you lies in your lack of decorum, your cunning rhetoric, and your deceit regarding the truth in the matter concerning Dr. Muhammad Bin Hadi. Consequently, this statement serves as a testament against you rather than in your favour. As Al-Allamah Zayd, may Allah bestow His mercy upon him, articulated, that good manners also entail promoting virtue and prohibiting evil. Yet, not only have you abstained from advocating for righteousness and denouncing wrongdoing in this instance, but you have also dismissed our quest for truth as folly and a manifestation of Shaytaan’s influence, even though Dr. Muhammad Bin Hadi transgressed against those senior students of knowledge, whom he unjustly labeled with a false Tabdee and has continued without remorse. Thus, you have become your own adversary through your engagement in sophistry and obfuscation. You have wronged us by equating our earnest pursuit of truth with foolishness and the whispers of Shaytaan, however, you seek to portray yourself as the victim. This behaviour is nothing short of a lamentable and desperate attempt to play the victim, as eloquently expressed by the poet.

ضربني وبكى
سبقني واشتكى

He hit me and wept; preceded me and lodged a complaint.

Many of us can easily recall the mischievous escapades of our younger siblings, who would stealthily damage our treasured possessions. When we would confront them, our parents—especially our mothers—would often swiftly reprimand us, unaware of the mischief instigated by the little one. This sibling rivalry, a playful yet irritating game, has no place in the noble pursuit of Dawah. Therefore, do not be among those who instigate trouble and then feign victimhood when justly confronted. Such behaviour is akin to dishonesty, particularly in the context of Dawah. While it is clear that your actions may be rightly condemned, you have sought to twist this rightful criticism into an undeserved rebuttal and rebuke. Allah says:

وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

And mix not truth with falsehood, nor conceal the truth while you know (the truth)].

Imaam Ibn Al-Qayyim, may Allah have mercy upon him, said: “Allah has prohibited the amalgamation of truth with falsehood, thus this leads to the obscuring of the truth. The act of blending truth with falsehood results in a situation where one may be mistaken for the other. This constitutes forgery and deception, whereby what is presented is contrary to its actual nature. Similarly, when truth is intertwined with falsehood, the perpetrator presents falsehood disguised as truth and articulates statements that possess dual interpretations—one that is accurate and another that is misleading. Consequently, the listener may be misled into believing that the speaker is conveying the accurate interpretation, while the speaker intends the corrupt meaning”. [3]

Read: Dr Muhammad Bin Hadi and the Musafiqah

https://twitter.com/AbuIyaadSP/status/1018974451269033986/photo/1

https://www.manhaj.com/manhaj/print.cfm?uyryh

In conclusion, after I shared the Rudud provided in the aforementioned links, compiled by Shaikh Abu Iyadh, may Allah protect him, Faris opted to block my Twitter account. Therefore, I have enlisted the help of a brother to share some of his tweets, ensuring that our dialogue continues until he either ceases his remarks or offers a sincere apology for deeming our pursuit of truth as foolish and a product of Shaytaan’s influence. It is indeed a paradox, as none could be more foolish and more influenced by Shaytaan than he and those who deliberately overlook the unjust Tabdee issued by Dr. Muhammad Bin Hadi, and then attempt to assign blame to the innocent.

To be continued InShaAllah

[1] An Excerpt from “at-Ta’leeqaat Al-Maleehah Alaa Al-Ahaadeeth As-Saheehah. 1/38-39

[2] Al-Kifaayah Fee Ilm Ar-Riwaayah 1/63

[3] An Excerrp from “Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim’ 1/124

Exercise Caution Regarding The Persuasive Yet Burdensome Speech and Its Advocates, Particularly On Social Media Platforms

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

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

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

إن الله يبغض البليغ من الرجال الذي يتخلل بلسانه تخلل الباقرة بلسانها

Indeed, Allah hates the eloquent one among men who moves his tongue round [within his teeth], as cattle do. [1]

Al-Allaamah Abdul Muhsin Al-Abbad, may Allaah preserve him, said: The person intended in this hadith is the one who speaks eloquently, while using obscure or ambiguous language, immerses himself in speech and burdens himself. He burdens himself in speech and utters something blameworthy. However, if this (eloquence) is not done by way of burdening oneself in speech, such as the one whom Allah has granted eloquence and he utilises it in his speech to clarify the truth, then this is not blameworthy. Allah hates the person who speaks eloquently and utters that which is blameworthy due to deliberately utilising obscure, ambiguous and burdensome speech. This person is likened to a cow that moves its tongue round when eating. It is said that a cow is not like other animals because other animals use their teeth but a cow uses its tongue. This hadith forbids the likes of this action [i.e. eloquent, burdensome speech] and the one who does so is hated by Allaah. [2]

[1] Sahih Abi Dawud 5005
[2] Explanation of Sunan Abu Dawud. Audio number 569.

Although one of his statements equates to Major Shirk, Andrew Tate is a new Muslim; therefore, any mistakes he commits ought to be corrected privately..

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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

Although one of his statements equates to Major Shirk, Andrew Tate is a new Muslim; therefore, any mistakes he commits ought to be corrected privately, in contrast to those of individuals who have been Muslims for a long time

Abee Waqid Al-Laythee, may Allah be pleased with him, said, “We went out with Allah’s Messenger, peace and blessings of Allah be upon him, to the campaign to Hunayn, while we were new converts from disbelief to (Islam). The idol worshippers had a lote tree in (whose vicinity) they used to stay and hang their weapons, and it (i.e. this lote tree) was called Dhaat Anwaat. So when we went past a tree, we said, ‘O Allah’s Messenger! Set up a Dhat Anwat for us just as they have a Dhaat Anwaat’. So Allah’s Messenger said, ‘Allah is the Greatest! This is a path that has proceeded (from the people of the past). By Allah in whose Hand my soul is! You have stated just as the children of Israel stated to Musa, ‘O Musa! Make for us an ilaahan (a god) as they have Aalihah (gods)’. He [Musa] said, ‘Verily, you are a people who know not (the Majesty and Greatness of Allah and what is obligated to you i.e. to worship none but Allah Alone, the One and the Only true God of the entire existence)'”. [Sahih at-Tirmidhi 2180]

Shaikh Abdullah Bin Abdur Rahman Abaa Batayn, may Allah have mercy upon him, said:

They (those new Muslims) did not perceive that their statement equated to the deification of others besides Allah, which contradicts the declaration, “There is no deity worthy of worship except Allah.” They affirmed that only Allah is deserving of worship and understood its significance, as they were Arabs. However, the implication of the phrase “Set up for us a Dhaat Anwaat” was obscured to them due to their recent conversion to Islam. Consequently, the Prophet remarked, “Allahu Akbar! This is a path that has been taken by those before you. By Allah, in whose Hand my soul is! You have stated just as the Children of Israel said to Musa ‘O Musa! Make for us a deity as they have deities!’ Musa responded, ‘Indeed, you are a people who know not (Allah’s Majesty and Greatness and what is obligated to you, i.e. to worship none but Him, the One and Only true God of the entire existence).’ You will follow the way of who preceded you.” If it is said, “The Prophet did not declare those new Muslims as being outside the fold of Islam”. So, we say, “This shows that an individual who makes a statement that is tantamount to disbelief or out of being ignorant of its meaning should be notified and made aware of the true meaning, and thus has not disbelieved. However, there is no doubt that if they were to regard the Dhaat Anwaat as an object of worship alongside Allah, especially after the Prophet’s disapproval, they would indeed be considered disbelievers. [1]

Shaikh Salih Aala Ash-Shaikh, may Allah preserve him, said: Those (new Muslims) expressed a desire to engage in that act of worship at a specific location to seek blessings. In response, Allah’s Messenger referred to what they sought after as worshiping another deity alongside Allah. This act they were pursuing was a potential avenue to Shirk; however, once the Messenger elucidated the matter for them, they repented and committed themselves to obedience. [2]

Shaikh Khalid Adh-Dhafiri, may Allah preserve him, stated: Ahlus Sunnah comes together based on the truth rather than merely amassing followers. The term “Tajmee” refers to the act of increasing numbers within a group or party, while “Ijtimaa” signifies unity grounded in truth, emphasising adherence to and commitment to that truth. This serves as a refutation of groups such as Ikhwan al-Muslimeen, who have their “golden principle” that “We unite on what we agree upon and excuse each other for our disagreements.” But Shaykh Uthaymeen, may Allah have mercy upon him, called this principle of theirs a “Wooden principle” because, for them, the primary objective is to gather numbers. So, how is the “principle of uniting upon truth and not numbers” illustrated in this hadith? The Prophet, peace and blessings be upon him, was en route to a military campaign; do you need numbers for a military expedition or not? However, the Prophet prioritised unity based on truth and what is pleasing to Allah. We can see that the adherents to innovation in religious matters and those driven by desires clearly oppose this principle. [3]

The evidence presented above sufficiently demonstrates that the Prophet publicly admonished the new Muslims when they made a statement that is tantamount to major Shirk. It is important to note that no Salafi scholar has labeled Andrew Tate as a disbeliever based on his statements, as the authority to make such determinations rests with the Salafi scholars. For further understanding, one should refer to the Principles of Takfeer, which outline the criteria scholars use before declaring a Muslim to be outside the fold of Islam.

http://www.salafipublications.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ09&loadpage=displaysubsection.cfm

May Allah guide Andrew’s heart to repentance Aameen.

[1] Al-Intisaar Li-Hizbil Allaahi Al-Muwahhideen 13-14. Maktabah Ibn al-Jawzee 1305AH]
[2] An Excerpt from ‘Al-Min’dhaar Fee Bayaani Katheer Minal Akhtaa Ash-Shaa’i’ah page 11
[3] Extracted from a Lesson of the Shaikh by our brother Abu Aa’isha Amjad Khan, may Allah preserve him.

[1] The Position of The Believer Regarding Fitan [Trials, Tests, Tribulations, Turmoils, Temptations] – By the Erudite Scholar (Imam Abdul Aziz Bin Baz)

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Must Read, Pearls of Wisdom, Purification of The Soul, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, said:

All praise and thanks are due to Allah, the Lord of all worlds, and the (praiseworthy) final outcome is for the righteous. May peace and blessings be upon Muhammad, His servant and messenger, as well as his wives and descendants, all his companions, and those who follow his path until the Day of Judgment. To proceed:

I thank Allah, the Exalted, for the blessing of this gathering with the noble brothers in faith and (our) beloved children. I ask Allah that He makes it a blessed gathering, benefits us all with the knowledge He teaches us, rectifies our hearts and actions, protects us from the evils within ourselves and the consequences of our deeds, supports His religion, elevates His word, improves the conditions of Muslims everywhere, and appoints the best among them over their affairs while shielding them from the worst. Indeed, He is Generous and Gracious. Then I thank the overseers of “Imam Muhammad Bin Saud University” for organising this meeting and I ask Allah to multiply their reward, and grant us all success in matters that rectify our religious and worldly affairs, and everything in which there is a rectification for all the Ummah. Indeed, He is the Generous and Gracious.

Dear brothers and sons in faith, the topic of today’s discussion is the believer’s stance towards trials and tribulations—we seek refuge in Allah from their evil. The Prophet, peace and blessings of Allah be upon him, highlighted their dangers and explained the necessary actions we must take in response, as ordained by his Lord.

What is a Fitna [trial and tribulation]? The term “Fitna” encompasses a wide range of meanings, including associating partners with Allah, which is considered the gravest form of Fitna, as Allah says:

وَقَاتِلُوهُمْ حَتَّى لا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ

And fight them until there is no more Fitnah and the religion (worship) will all be for Allah Alone. [Al-Anfal 39] – Meaning, until there is no longer Shirk.

Allah says:

يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ وَصَدٌّ عَنْ سَبِيلِ اللَّهِ وَكُفْرٌ بِهِ وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِنْدَ اللَّهِ وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ

They ask you concerning fighting in the Sacred Months (i.e. 1st, 7th, 11th and 12th months of the Islamic calendar). Say, “Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the Way of Allah, to disbelieve in Him, to prevent access to Al-Masjid-al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing. [Al-Baqarah 217]

Fitna also pertains to punishment and burning, as Allah says:

ذُوقُوا فِتْنَتَكُمْ هَذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ

(It will be said): “Taste the torment (of your denial). This is what you would (mockingly) request (from the believers) to be hastened.” https://www.thenoblequran.com/q/#/search/51_14

Allah, the Exalted, says:

إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ

Verily, those who put believing men and believing women to trial (in their religion) (and torture and burn them), and then do not repent, for them is the punishment of Hellfire (for their disbelief), and for them is the punishment of a burning Fire (for burning the believers). https://www.thenoblequran.com/q/#/sura/85/6

What is intended in this verse is punishment and burning. Putting them to trial by punishing them.

The term “fitnah” also refers to tests and trials, as Allah says:

وَنَبْلُوكُمْ بِالشَّرِّ وَالْخَيْرِ فِتْنَةً

And We test you with evil and with good as trial. [Al-Anbiya 35] – Meaning, a trial and test.

Allah says:

إِنَّمَا أَمْوَالُكُمْ وَأَوْلادُكُمْ فِتْنَةٌ

Indeed, your wealth and your children are but a trial” [at-Taghabun: 15]- Meaning, a trial and a trial to make it known who utilises their wealth and children in obedience to Allah, fulfilling their duties and avoiding His prohibitions, versus those who deviate from that and follow their desires.

It also pertains to calamities and punishments, as Allah says:

وَاتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً

And fear a trial (of affliction) which does not affect (only) those who have done wrong among you in particular. https://www.thenoblequran.com/q/#/search/8_25

It has been transmitted from by Az-Zubair Ibn Al-Awwam, may Allah be pleased with him, and a group of pious predecessors regarding this turmoil that they stated: “We never thought it would affect us until it happened.” This was triggered by the assassination of Uthman; may Allah be pleased with him. A group of ignorant and oppressive individuals, some of whom misinterpreted the truth and were confused about the situation until they unjustly killed Uthman based on false claims and misguided interpretations.

The turmoil then spread widely and intensified, affecting people who had no connection to it and were not affiliated with the oppressors. This led to the events that transpired between Ali and Mu’aawiyyah, may Allah be pleased with them, as well as the occurrences at the Battle of the Camel and the Battle of Siffin, all stemming from the discord caused by the actions of a group of oppressors against Uthman, may Allah be pleased with him.

Then a group led by Mu’aawiyyah demanded justice for the murder of Uthman, may Allah be pleased with him. They approached Ali, may Allah be pleased with him, who had been given the oath of allegiance by the Muslims as the fourth caliph and a rightly guided leader, requesting the handover of the killers. Ali informed them that the situation did not allow for such an action at that moment, assuring them that he would address the matter later and that he was unable to execute them right away. This led to the turmoil and conflict during the battles of Jamal and Siffin, which are well-documented, prompting some of the early scholars, including Az-Zubair, may Allah be pleased with him, to say that the mentioned verse was revealed concerning these events.

This was the first Fitna that arose among Muslims following the death of their Prophet, peace and blessings of Allah be upon him. It affected a large number of companions and others, resulting in the deaths of notable figures such as Ammar Ibn Yasir, Talha Ibn Ubaydullah—one of the ten promised paradise—and Al-Zubair, also among the ten, may Allah be pleased with them. Many companions and others lost their lives during the battles of Jamal and Siffin due to this Fitna (turmoil). [1]

Must Listen to (read) information on the two links regarding the dispute between the noble companions.

https://abukhadeejah.com/our-dawah-and-the-call-to-salafiyyah-that-stands-the-test-of-time-the-companions-their-virtues-their-differences-those-who-follow-them-and-those-who-oppose-them-part-3/

https://www.salafisounds.com/the-disputes-battles-between-ali-aishah-muawiyyah-the-position-of-the-ahlus-sunnah-sharhus-sunnah-al-barbahari-lesson-by-abu-khadeejah/

 

To be continued…InShaAllah

[1] https://binbaz.org.sa/discussions/55/%D9%85%D9%88%D9%82%D9%81-%D8%A7%D9%84%D9%85%D9%88%D9%85%D9%86-%D9%85%D9%86-%D8%A7%D9%84%D9%81%D8%AA%D9%86

The Profound Consequences of Fitna and the Imperative to Seek the Guidance of the Senior Scholars of The Ummah

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Allah, The Most High, says:

وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا

And whoever kills a believer intentionally, his recompense is Hell to abide therein, and the Wrath and the Curse of Allah are upon him, and a great punishment is prepared for him. [An-Nisaa. 93]

Ibn Abbaas, may Allah be pleased with him and his father, reported that the Prophet, peace and blessings of Allaah be upon him, said: “The one who was murdered will come with the scalp and head of his killer in his hand on the Day of Resurrection, his jugular vein flowing with blood and saying, ‘O Lord! This one killed me!’ And he will draw near to the Throne.” They (i.e. the people) mentioned repentance to Ibn Abbaas, so he recited the verse:

[وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ – Whoever kills a believer intentionally, his recompense is Hell]; then he said, “This Ayah has not been abrogated or replaced, so where is his repentance?” [Saheeh Sunan At-Tirmidhee 3029]

Abdullah Bin Mas’ud, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allah be upon him, said, “The first (thing) that will be decided among people on the Day of Judgment will pertain to bloodshed”. [Saheeh Muslim. Hadeeth Number 1678a]

Imam An-Nawawi, may Allah have mercy upon him, said, “This hadith illustrates the grave nature of bloodshed, indicating that it will be the primary issue to be judged between people on the Day of Resurrection due to its severity and profound danger. It does not conflict with the well-known hadith found in the Sunan, which states that “The first thing a person will be questioned about is the prayer.” The distinction lies in the fact that the latter pertains to the individual’s relationship with Allah, while the former (concerning judgment on bloodshed) is a matter between people”. [Sharh Sahih Muslim 11/139]

The Messenger [peace and blessings of Allah be upon him] said, “The termination of the world means less to Allah than the killing of a Muslim (i.e. without right)”. [Sahih Al-Jami 9208]

The people said to Jundub, may Allah be pleased with him, “Advise us”. He said, “The first thing of the human body to putrefy is the abdomen, so he who can eat nothing but good food [halaal and earned lawfully] should do so, and he who does as much as he can that nothing intervenes between him and paradise by not shedding even a handful of blood [i.e. unlawful killing], should do so”. [Al-Bukhaari 7152]

Fighting During Political Strife

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “As a result of this, the Prophet, peace and blessings of Allah be upon him, did not praise [i.e. in the hadith] anyone involved in the battles of Al-Jamal and Siffeen, and he also did not commend those who participated in the events in Madinah on the day of Al-Harrah, nor the siege against Ibn Zubayr, or the turmoil involving Ibn Al-Ash’ath, Ibn Al-Muhallab, and others”. [1]

Iman is neither wishful thinking nor empty assertions; it is a conviction that resides in the heart, demonstrated through one’s actions. One cannot be a true believer without wishing for their Muslim brother what they desire for themselves and treating others as they wish to be treated. It is universally acknowledged that everyone seeks security, making it a Muslim’s duty to prioritise the safety of others to attain security and peace for themselves. [2]

Must Return to The Senior Scholars In Times of Fitna

Allah, The Exalted, says:

وَإِذَا جَآءَهُمْ أَمْرٌ مِّنَ ٱلْأَمْنِ أَوِ ٱلْخَوْفِ أَذَاعُوا۟ بِهِۦ وَلَوْ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُو۟لِى ٱلْأَمْرِ مِنْهُمْ لَعَلِمَهُ ٱلَّذِينَ يَسْتَنۢبِطُونَهُۥ مِنْهُمْ وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ لَٱتَّبَعْتُمُ ٱلشَّيْطَٰنَ إِلَّا قَلِيلًا

And when there comes to them a matter pertaining to public security or fear, they spread it (among the people). But if only—(before spreading it)— they had referred it back to the Messenger and to those in authority over them, then those (of sound opinion and reason) who could derive the correct conclusions regarding it would have known it. And were it not for the favour of Allāh upon you and His mercy, you would have followed Satan, except a small (number). https://www.thenoblequran.com/q/#/search/4_83

[وَلَوْ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُو۟لِى ٱلْأَمْرِ مِنْهُمْ – But if only—(before spreading it)— they had referred it back to the Messenger and to those in authority over them]. Qatadah, may Allah have mercy upon him, said: “Referring back to the scholars”. Ibn Jurayj, may Allah have mercy upon him, said: “Referring back to those who possess a sound (precise) understanding of the religion and sound reasoning”. [3]

Al-Allamah Ubaid Bin Abdillah Al-Jabiri, may Allah have mercy upon him, said: In times of difficulty and complex situations, those who embody virtue and righteousness used to turn to the senior people of knowledge, seeking a definitive and satisfactory answer. This tradition dates back to the era of the Prophet’s companions, followed by the Imams of the Taabi’een, and has been carried on by knowledgeable and virtuous individuals. Ibn Mas’ud, may Allah be pleased with him, expressed this beautifully: “As long as knowledge is acquired from the companions of Muhammad, peace and blessings be upon him, and their elders, people will remain righteous and upright; but if they seek knowledge from the young ones, they will be destroyed”. [4]

Some Senior Scholars of The Ummah at Present

Al-Allamah Salih Al-Fawzan, Al-Allamah Rabee Bin Hadi Al-Mad’khali, Al-Allamah Abdul Muhsin Al-Abbad and Al-Allamah Abdul Aziz Aala Ash-Shaikh. In moments of political turmoil, contact them immediately for guidance and do not replace their advice with anything else.

Ask Allah:
اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [5]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Sahih Muslim. 2720] [6]

[1] An Excerpt from Silsilah Ar-Rasaa’il Al-Manhajiyyah Fin-Nus’hi Wal-Irshaad Wat-taw’iyah’ pages 30-33

[2] An excerpt from “Silsilah Ar-Rasaa’il Al-Manhajiyyah Fin-Nus’hi Wal-Irshaad Wat-Taw’iyah”. page 7]

[3] At-Tabari

[4] [الطيب الجني على شرح السنة للإمام المزني – page 19]

[5] https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[6] https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

 

The Assailants or Protestors Proclaim, “Allahu Akbar!” – Educating The Heedless Muslim and Countering The Fearmongering Ideologues, Demagogues, and Rabble-rousers Among non-Muslims

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Refutations, Worship - 'Ibaadah'.

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

Allah, The Exalted, says:

وَقُلِ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُۥ شَرِيكٌ فِى ٱلْمُلْكِ وَلَمْ يَكُن لَّهُۥ وَلِىٌّ مِّنَ ٱلذُّلِّ وَكَبِّرْهُ تَكْبِيرًۢا

And say: “All the praises and thanks be to Allah, Who has not begotten a son (nor an offspring), and Who has no partner in (His) Dominion, nor He is low to have a Wali (helper, protector or supporter). And magnify Him with all the magnificence, [Allahu-Akbar (Allah is the Most Great)].” [Al-Israa 111]

[وَكَبِّرْهُ تَكْبِيراً – And magnify Him with all the magnificence, [Allahu-Akbar (Allah is the Most Great)]- Meaning: Proclaim His greatness and magnificence through His great and mighty attributes, praising Him with His perfect Names, glorifying Him through His perfect and pure actions (free from all imperfections), and exalting and venerating Him by worshipping Him alone without ascribing any partner to him, and devoting all the religion sincerely to Him. [1]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: The meaning is that Allah is greater than all things in His Essence, Names, Attributes, and all that this statement encompasses. Allah, the Mighty and Majestic, says:

وَمَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدْرِهِۦ وَٱلْأَرْضُ جَمِيعًا قَبْضَتُهُۥ يَوْمَ ٱلْقِيَٰمَةِ وَٱلسَّمَٰوَٰتُ مَطْوِيَّٰتٌۢ بِيَمِينِهِۦ

They made not a just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand. [Az-Zumar. 67]

Allah says:

يَوْمَ نَطْوِى ٱلسَّمَآءَ كَطَىِّ ٱلسِّجِلِّ لِلْكُتُبِ كَمَا بَدَأْنَآ أَوَّلَ خَلْقٍ نُّعِيدُهُۥ وَعْدًا عَلَيْنَآ إِنَّا كُنَّا فَٰعِلِينَ

And (remember) the Day when We shall roll up the heavens like a scroll rolled up for books, as We began the first creation, We shall repeat it, (it is) a promise binding upon Us. Truly, We shall do it. [Al-Anbiya 104]

The one whose greatness is as such is greater than everything. [2]

Therefore, this mighty statement should never be used as a justification for disobedience to Allah, nor for acts of murder, vandalism, or the infringement of others’ rights under the pretence of self-defence. It is a misconception held by some misguided ideologues that the mere utterance of this statement by individuals involved in reprehensible actions implies that it promotes violence. In reality, its true meaning is what has been clearly articulated by Imam As-Sadi and Imam Muhammad Ibn Salih Al-Uthaymeen. Unfortunately, some emotionally charged or misinformed Muslims may invoke this statement in moments of anger, particularly during protests—an activity that is not sanctioned in Islam. (a) When they do so while engaging in wrongful acts, it allows ill-informed or malicious ideologues to wrongly link the statement to a call for violence. If a Muslim is attacked in their home, workplace, or on the street and utters this statement while repelling the aggressor, not a single scholar considers them blameworthy. However, if they invoke it while participating in vandalism, vigilantism, or other immoral actions, it indicates either a misunderstanding of the statement or a wilful disregard for its true meaning, as Allah can never be invoked or exalted to rationalise wrongdoing. This misuse of Islamic authentic Islamic text is well-known from the likes of ISIS, rather, this issue extends beyond just Muslims; even figures like the genocidal Netanyahu manipulate distorted and abrogated religious texts to rationalise their heinous crimes. Read on this link: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

As for the people of Salafiyyah, they uphold the rights of all, particularly those of their non-Muslim neighbours and fellow citizens. They remain steadfast, refusing to be incited by the EDL into actions that would compromise the sacred agreements they are bound to honour in any non-Muslim nation. Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, stated during a tele-link, on the 28th July 2000:

Likewise I invite you to have respect for those people who have the right that they should be respected, from those between you and whom there is an agreement (of protection) [i.e. Non-Muslims]. For the land which you are living is such that there is an agreement between you and them. If this were not the case they would have killed you or expelled you. So preserve this agreement, and do not prove treacherous to it, since treachery is a sign of the hypocrites, and it is not from the way of the Believers.

And know that it is authentically reported from the Prophet that he said : “Whoever kills one who is under an agreement of protection will not smell the fragrance of Paradise.”

Do not be fooled by those sayings of the foolish people: those who say: ‘Those people are Non-Muslims, so their wealth is lawful for us [i.e. to misappropriate or take by way of murder and killing].’ For by Allaah – this is a lie. A lie about Allaah’s Religion, and a lie in Islamic societies.

O my brothers. O youth. O Muslims. Be truthful in your buying and selling, and renting, and leasing, and in all mutual transactions. Because truthfulness is from the characteristics of the Believers, and Allaah – the Most High – has commanded truthfulness – in the saying of Allaah – the Most High – “O you who believe – fear and keep you duty to Allaah and be with the truthful.”

And the Prophet encouraged truthfulness and said : “Adhere to truthfulness, because truthfulness leads to goodness, and goodness leads to Paradise; and a person will continue to be truthful, and strive to be truthful until he will be written down with Allaah as a truthful person“.

And he warned against falsehood, and said : “Beware of falsehood, because falsehood leads to wickedness, and wickedness leads to the Fire. And a person will continue lying, and striving to lie until he is written down with Allaah as a great liar.”

O my brother Muslims. O youth. Be true in your sayings with your brothers, and with those Non-Muslims whom you live along with – so that you will be inviters to the Religion of Islaam, by your actions and in reality. So how many people there are who first entered into Islaam because of the behaviour and manners of the Muslims, and their truthfulness, and their being true in their dealings. [3]

Shaikh Abdul Waahid Abu Khadeejah, may Allah preseve him, said:

Indeed, terrorist acts, whether perpetrated in Muslim or Non-Muslim countries are a handiwork of the devil. The Scholars- Shaikh Fawzaan, Shaikh Rabee, Shaikh Ubaid, Shaikh Abdullaah al-Bukhaari and many others have always condemned those who perpetrate terrorist acts; rather the scholars hold that those who plot and plan these inhumane acts are to be reported to the authorities. Therefore, Muslim communities must be at the forefront of stamping out these non-Islamic acts that are done falsely in the name of Islam. The Prophet Muhammad [peace and blessings be upon him] stated: ‘’Whoever sees an evil, let him change it with his hand. If he is not able to do that, then let him change it with his tongue [by speaking]. And if he is not able to do that, then let him [hate it] with his heart, and that is the weakest of faith.’’ (Reported by Muslim)

The Scholars have stated that forbidding evil with the hand is done by the governments and the authorities, so they hold and punish and imprison the evil doers. If they withhold from this duty, it does NOT fall into the hands of the citizens to take the law into their own hands. Rather they remain patient. As for speaking against the evil in terms of refuting the false ideologies, then that it for the scholars and the people of knowledge, not for ignorant, and there has never been a time in the history of Islam, except that the scholars have spoken out against evil ideologies and doctrines as a safeguard for Islam, and this will not stop up until the final Hour is established. As for the general person then he forbids only in accordance to his knowledge and ability in line with the rulings of the true scholars of the Sunnah based upon the Qur’aan and the Sunnah. As for hating with the heart, then this for the one who recognizes evil, but does not have the knowledge nor the ability to speak against this, so he distances himself from it and keeps away from it.

Therefore, as it relates to the terrorists, then it is well-known that their evil and inhumane acts are condemned by the Muslim scholars based upon the texts of the Qur’aan and authentic Prophet narrations. So both, a Muslim student of knowledge and the general person is to inform the authorities of those that incite or plan terrorist acts. And this is from the aspect of forbidding evil and thereby earning the reward of Allaah [The Most High].

Another reason why these terrorists and their ideology must be stamped out is due to the fact that they are innovators who have attributed to Islaam, that which Islam is free of, and it is impermissible to accommodate them or defend them or protect them, due to the statement of the Prophet [salallaahu alaihi wassallam], ‘’Whoever innovates or accommodates an innovator, then upon him is the curse of Allaah, His Angels and the whole of mankind.’’ (Reported by Bukhaaree and Muslim). And there is not a shadow of a doubt from an Islamic perspective, that these terrorist ideologies are innovations and these perpetrators are innovators, and it is not permissible to protect them or give them refuge.

One can recognize the ideology of the these evil doers from certain matters that their lectures and discussions always revolve around, from them is that they always call for rebellion and revolution in the Muslim lands and against the Muslim rulers; they declare the Muslim rulers and those who work in the apparatus of government to be apostates; they praise the suicide bombers and terrorists and insurgencies in Iraaq, Palestine and other places and continually justify their actions; they may praise the bombings of 9/11 in New York, 7th July bombings in London or the Madrid bombings. These discussions of theirs may not necessitate that they themselves will organize or carry out terrorist acts but this speech of theirs incites others towards violence. Remember it only takes two or three young men (or women) who have been affected to go out and wreak havoc. The Messenger of Allaah (salallaahu alaihi wassallam), mentioned these renegades (known as the Khawarij) in a narration, ‘’If I am alive when they appear, I will slaughter them with the slaughtering of Aad.’’ And Aad was a tribe mentioned in the Qur’aan that was punished by Allaah for their evils and transgressions. He also stated, ‘’They are the worst of Allaah’s creation under the sky.’’ There are many, many other narrations of the Prophet and his Companions describing them, to the extent that Shaikhul-Islaam Ibn Taymiyyah and Imaam an-Nawawee, two great scholars of the middle ages, stated the consensus of the great Scholars of the early generations of Islaam that these renegades must be prevented and fought against.  So when one looks at the activities of these people such as the killing of men, women and children, Muslim and non-Muslim alike, one sees that they are indiscriminate in their murderous acts.

After what has been mentioned above one can see why the Scholars of Salafiyyah have issued verdicts calling people to inform the authorities if they know of anyone inciting or planning terrorist acts.  There is NO doubt that those make a link between terrorism and what they term as ‘’The Wahhaabis’’, intending by that the Salafis, have made a mythical link based upon fallacies and falsehood. The great Scholar Muhammad Ibn Abdul-Wahhaab (died 1206AH), after whom his adversaries invented the derogatory term ‘Wahhaabi’ for anyone who studied his works – then this Scholar was the most fervent in his opposition to deviation and deviant ideologies. Rather the Salafis, whom the opposers term as Wahhaabis, have been at the forefront of combating the takfeeri, Jihaadi and Terrorist ideologies, for decades. And this refutation of the Salafi scholars against these groups was not just a mere response to modern-day events but rather a religious obligation upon them regardless of prevailing circumstances.

So Syed Qutb, the father and reference point of the modern-day Jihadist-terrorist movements, was refuted by the Salafi Scholars for his call to assassinations and violent revolution decades ago and again in the early nineties by the likes of the Salafi scholars such as Shaikh Bin Baaz, Shaikh Bin Uthaimeen and especially in great detail by Shaikh Rabee bin Haadee al-Madkhalee who authored several books in exposition of Syed Qutb. Shaikh Bin Baaz warned and exposed the evil doctrine of Usamah bin Laden back in the early nineties, whilst the Islamic political groups were in praise of him. Sayyid Abul Ala Maududi is another reference point for the modern day violent politically motivated groups, yet the Salafi Scholars such as Shaikh Rabee al-Madkhali, Shaikh Ubaid al-Jaabiree, Shaikh Hammaad al-Ansaaree exposed his errors and warned against his approach.

Another example is the warning of the Salafi Yemeni Scholar Muqbil bin Haadee against the HAMAS of Palestine whilst the latter were supporting terrorist attacks on civilian buses in Israel. We also have the Scholarly Salafi stance against Hizbollah of south Lebanon and former leader of Iran, Khomeini such as the statements of Shaikh Bin Baz, Shaikh Bin Uthaimin, Shaikh Ahmad an-Najmi and others. Shaikh Ibn Uthaimeen in his now published explanation of ‘Riyaadhus-Saaliheen’ well over fifteen years ago showed his clear abhorrence at the suicide bombings in Palestine. So this is the clarity with which the Salafis speak and have always spoken. Over a thousand years of Salafi authorship, from the time of the disciples of the Prophet until this day, the Scholars of Sunnah and Salafiyyah have been refuting the false ideologies, whether extremist or negligent – Whereas the people of deviation will respond based upon political expediency, but the underlying ideology in support of revolution and suicide attacks remains. [4]

[a]: https://abukhadeejah.com/protests-demonstrations-and-civil-disobedience-in-the-light-of-islam-ethics-3-8/
https://abukhadeejah.com/street-demonstrations-in-non-muslim-countries-india/

[1] An Excerpt from “tafsir as-sadi”

[2] https://alathar.net/home/esound/index.php?op=codevi&coid=96700

[3] Salafipublications.com

[4] salafitalk.net

The Perils of Unverified Reports within the Reach of Malicious Bigots and Extremists

Written by Abdullah Jallow on . Posted in Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Sin.

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

Allah, The Exalted, says:

يٰأَيُّهَا ٱلَّذِينَ آمَنُوۤاْ إِن جَآءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوۤاْ أَن تُصِيبُواْ قَوْمًا بِجَهَالَةٍ فَتُصْبِحُواْ عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ

O you who believe! If a rebellious evil person comes to you with news, verify it, lest you harm people in ignorance, and afterward, you become regretful of what you have done. [Al-Hujuraat 6]

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

This is also one of the moral etiquettes that are obligated to the people of (sound) understanding to embody and practice; that if a rebellious sinful person informs them of some news, they should  verify the information, rather than accepting it at face value, as doing so poses significant risks and the potential for sin. This is because when the news from such a person is regarded with the same credibility as that from a truthful, reliable person, one might pass a judgment based on that news and what it necessitates, thus lead to the loss of life and wealth without due right, ultimately resulting in regret. Therefore, what is obligated regarding the news from a rebellious sinful person is verification and clarification. Should the evidence and clear signs affirm the truth of the information, it is acted upon and accepted as true. Conversely, if the evidence indicates that he is lying, it is declared as lies and not acted upon. Thus, this verse illustrates that news from a truthful individual is to be accepted, news from a liar is to be rejected, and news from a rebellious sinful person is suspended (until ascertained), as we have stated. [1]

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

Beware of kadhib (lies), as it corrupts one’s ability to teach people as well as one ability to illustrate information based on how it should actually be. The liar presents what is present as something non-existent and what is non-existent as something present; misrepresents the truth as being something false and falsehood as being something true; misrepresents the good and the evil, so he corrupts his conception and knowledge, which subsequently results in his punishment. Then he portrays what is not true to the one who has been duped by him – the one who is drawn to him – and therefore corrupts his conception and knowledge.

The soul of the liar turns away from existing reality, preferring the non-existent, and falsehood. And when his conception and knowledge is corrupted, which is the basis of every wilfully chosen deed, his deeds become corrupt and marked by lies, so those deeds would emanate from him just as lies emanate from the tongue- neither benefits from his tongue nor his deeds (i.e. in relation to the specific affair). Because of this, lying serves as the foundation of immorality, as the Prophet [peace and blessings of Allah be upon him] said, “Indeed, lies lead to immorality (or wickedness), and indeed, immorality (or wickedness) leads to the fire.” [Bukhaari 2606/2607]

Lies first emerge from the heart and then on the tongue, corrupting it; then they transfer to the limbs and corrupt their deeds, just as they corrupt statements of the tongue. As a result, lying prevails over his utterances, deeds, and state of affairs; corruption gets deeply ingrained in him, and its disease leads to destruction if Allah does not grant him recovery with the medication of truthfulness, which uproots the source (or basis) of the lies. This is why the basis of all deeds of the heart is truthfulness, and the basis of their opposites is lies, such as boasting, self-amazement, pride, being glad (with ungratefulness to Allah’s Favours), conceitedness, boastfulness, insolence, weakness, laziness, cowardice, disgrace, and others.

Every righteous deed, whether done privately or publicly, is founded on truthfulness. And the source of every corrupt deed, whether private or public, is lies. Allah punishes the liar by preventing him (i.e. due to his own chosen evil) from those things that will bring him well-being and benefit, while He rewards the truthful one by granting him the ability to attain the beneficial things of the worldly life and Afterlife. There is nothing comparable to truthfulness in terms of how it brings about the affairs of well-being in this life and the next, and there is nothing comparable to lying in terms of how it corrupts and harms one’s worldly and Afterlife affairs.

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

O you who believe! Be afraid of Allah, and be with those who are true (in words and deeds) [9:119]

هَٰذَا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ ۚ

This is a Day on which the truthful will profit from their truth. [5:119] [2]

In our contemporary landscape, a multitude of ideologues and provocateurs inundate the unsuspecting with a barrage of opinions, creating a labyrinth of confusion through sheer information overload. While possessing the right information is undeniably beneficial, empowering individuals to exercise sound judgment when grounded in solid principles and expertise, the situation becomes perilous when an excess of data is coupled with a lack of integrity and impartiality. This toxic combination allows the unscrupulous to exploit the naive, leading them astray from the true essence of the matter at hand. Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: “If you contemplate the statements of the people of falsehood, you will indeed find them clothed with expressions and presented in a good light with sophisticated terms that are quickly accepted by those deprived of sound discernment to the extent that the wicked sinners would give (good) names to the greatest types of wicked deeds”. [3]

Certain prominent instigators prevent the naive and misinformed from grasping the true nature of reality with clarity. They do not promote a complete understanding; instead, they lead individuals to perceive matters in a manner that contradicts their actual state or create an illusion of understanding despite evidence that should indicate their misconceptions. At times, they leave individuals in a state of uncertainty and confusion, suggesting that they have a grasp on a subject while simultaneously introducing alternative perspectives that appear equally plausible, or guiding them to an understanding that overlooks contradictory evidence, albeit less likely to be accurate. The absence of verification, in addition to this, poses a significant threat as it acts as a gateway for any disruptive racist criminal, bigot, or a terrorist to exploit religion, justice, and righteousness. The current scenario highlights this danger, especially with the racists, whose malicious actions are being rationalised under the pretext of reclaiming the nation and expressing supposed genuine outrage over a Muslim individual who tragically killed three innocent girls. Despite concrete evidence proving otherwise, the prejudiced rioters persist in targeting mosques, disparaging Muslims, and now even turning their violence towards Asian and black people, causing destruction, looting, squandering resources, and clashing with the police. This is all done under the guise of the right to protest. Allah, The Exalted, says:

وَكَذَٰلِكَ جَعَلْنَا فِى كُلِّ قَرْيَةٍ أَكَٰبِرَ مُجْرِمِيهَا لِيَمْكُرُوا۟ فِيهَا وَمَا يَمْكُرُونَ إِلَّا بِأَنفُسِهِمْ وَمَا يَشْعُرُونَ

And thus We have set up in every town great ones of its wicked people to plot therein. But they plot not except against their ownselves, and they perceive (it) not. [Al-An’am 123]

Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said: The divine laws of Allah are flawless and comprehensive, as outlined in the Qur’an and the Sunnah. We do not know of any evidence in the Qur’an and Sunnah that permits a small group of individuals to come together for protests that disrupt the peace and waste time. These demonstrations are nothing besides Bidah and misguidance instigated by the devil; fueled by the temptations of the wicked soul and its desires. When these adversaries (shaytan and the evil soul) unite in any affair, they ruin religious and worldly matters, as evidenced by the chaos of these protests. The aftermath of protests and demonstrations: devastation, squandered resources, and the unsettling disruption of tranquility for those who cherish peace. The numerous and significant drawbacks cast a shadow over the very essence of such actions. [4]

It is not uncommon to encounter some of these individuals in a state of inebriation, embodying the essence of vagrancy and violence. Their inability to secure employment stems from their erratic behaviour and addiction to alcohol, their bodies adorned with tattoos that resemble a tattoo catalogue; expressing vehement hostility towards those of different ethnic backgrounds, while paradoxically relying on the tax revenues generated by immigrants in various professions. In their eyes, the misfortunes of their lives are perpetually attributed to external forces. In stark contrast, many immigrants—doctors, nurses, and caregivers—have pursued these professions due to their superior qualifications and educational backgrounds. Meanwhile, the rioters choose a path of idleness, with their arms emblazoned with swastika tattoos. These individuals resemble a circus troupe, mere jesters in a tragic performance. They perceive such destructive riots, acts of violence, looting, and theft as expressions of “patriotism,” misguidedly believing they are serving their country or community. Hence, the devout Muslim endeavours to safeguard sound beliefs, life, dignity, intellect, and possessions, while the racists and those who commit acts of terrorism in the name of religion disregard these fundamental aspects of human existence. Therefore, we do not counteract the negative actions of others with similar negativity; instead, we uphold our responsibilities in our engagements with non-Muslims.

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, stated:

Likewise, I invite you to have respect for those people who have the right that they should be respected, from those between you and whom there is an agreement (of protection) [i.e. Non-Muslims]. For the land which you are living is such that there is an agreement between you and them. If this were not the case they would have killed you or expelled you. So preserve this agreement, and do not prove treacherous to it, since treachery is a sign of the hypocrites, and it is not from the way of the Believers. And know that it is authentically reported from the Prophet that he said : “Whoever kills one who is under an agreement of protection will not smell the fragrance of Paradise.”

Do not be fooled by those sayings of the foolish people: those who say: ‘Those people are Non-Muslims, so their wealth is lawful for us [i.e. to misappropriate or take by way of murder and killing].’ For by Allah – this is a lie. A lie about Allah’s Religion, and a lie in Islamic societies.

O my brothers. O youth. O Muslims. Be truthful in your buying and selling, and renting, and leasing, and in all mutual transactions. Because truthfulness is from the characteristics of the Believers, and Allah – the Most High – has commanded truthfulness – in the saying of Allah – the Most High – “O you who believe – fear and keep you duty to Allah and be with the truthful.”

And the Prophet encouraged truthfulness and said : “Adhere to truthfulness, because truthfulness leads to goodness, and goodness leads to Paradise; and a person will continue to be truthful, and strive to be truthful until he will be written down with Allah as a truthful person“.

And he warned against falsehood, and said : “Beware of falsehood, because falsehood leads to wickedness, and wickedness leads to the Fire. And a person will continue lying, and striving to lie until he is written down with Allah as a great liar.”

O my brother Muslims. O youth. Be true in your sayings with your brothers, and with those Non-Muslims whom you live along with – so that you will be inviters to the Religion of Islam, by your actions and in reality. So how many people there are who first entered into Islam because of the behaviour and manners of the Muslims, and their truthfulness, and their being true in their dealings. [5]

Shaikh Abu Khadeejah consistently emphasizes the importance of Hijrah as Europe continues to become less hospitable towards Muslims. Read: https://abukhadeejah.com/question-about-hijrah-from-the-non-muslim-lands-to-the-lands-of-islam/

We ask Allah to facilitate us with Hijrah to the lands of the Muslims as soon as possible Aameen.

[1] An Excerpt from “Tafsir as-Sadi” Paraphrased

[2] An Excerpt from “Al-Fawaa’id”. pages 202-203

[3] An Excerpt from “As-Sawaa’iq al-Mursalah 2/438

[4] An Excerpt from “ الأفنان وتوحيد ابن خزيمة وحديث عن المظاهرات4-4-1432هـ”

[5] salafipublications.com