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Author: Abdullah Jallow

Principles Ignored, Evaded, or Sidetracked by Some Following the Death of Some Senior Scholars 

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, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, continued addressing Falih, may Allah guide him, as follows:

Secondly: The questioner said: This is because indeed they may say: “Maybe the Shaikh criticised (or disparaged) based on that which is not considered – by others – a (valid) criticism?”

You (Falih), may Allah pardon you, said: “No, no, this is from their principle, I seek refuge with Allah. This is an unjust principle- a principle that will misguide the Ummah. This is their principle- a principle they have innovated (in the religion.)”

I say (i.e. Shaikh Rabee). May Allah pardon you, this is a principle of the Imams of Sunnah and Hadith, and not an unjust principle. Rather, it (i.e. demanding an explanation for a criticism) is from the core of equity brought by Islam. This is because indeed a scholar may make a mistake in criticism or commendation, so his brother corrects his mistake in this or that. A scholar may criticise without (the proper reasons for) criticism, so the scholars of the (science of) criticism reject his criticism out of impartiality towards the one who was subjected to criticism. Examples of this have already been stated to you. Yes, if the criticiser is from the trustworthy scholars who are knowledgeable about the reasons behind criticism and commendation, and the one in opposition is an ignoramus or a follower of vain desire, then his opposition is not given consideration.

Source: An Excerpt from Juhud Al-Allamah Rabee Al-Mad’khali Fee Naqd Shubuhat Al-Hizbiyyeen 224. Paraphrased.

Your feedback is welcomed to improve this translation. Jazaakumullah Khayran.

To be continued InShaAllah

 

[1] The Illusion of Quietism

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Worship - 'Ibaadah'.

From Abū Najīh al-ʿIrbāḍ bin Sāriyah (raḍiyallāhu ʿanhu) who said:

The Messenger of Allah gave us a sermon by which our hearts were filled with fear and tears came to our eyes. We said: “O Messenger of Allāh, it is as though this is a farewell sermon, so counsel us.” He said, “I counsel you to fear Allah and to give absolute obedience even if a slave becomes your leader. Verily he among you who lives [long] will see great controversy, so you must keep to my sunnah and to the sunnah of the rightly-guided Khalifahs – bite onto it with your molars. Beware of newly invented matters, for every invented matter is an innovation and every innovation is a going astray, and every going astray is in the Hell-fire.” [1]

Some pseudo researchers on Salafiyyah wrote:

“Madkhalism is a strain of Quietist thought within the larger Salafist movement based on the writings of Sheikh Rabee-al-Madkhali, characterised by monarchism and loyalty to secular authoritarian governments in the Arab world. Arab states have generally favored Madkhalism due to its support for secular forms of government as opposed to other strains of Salafism, and Madkhalism’s decline in Saudi Arabia has been connected with a decline in support for secular forms of government in the Muslim world”. [End of quote]

Response:

This classification of a strain within Salafiyyah known as Madkhalism is a ruse concocted by Salafiyyah’s sworn foes. They are unable to present concrete evidence to confront the sound Salafi methodology and its upright scholars, therefore they resort to lies, fantasy, delusions, and slander. This term was concocted by Ahlul Bidah (the Qutbiyyah, Ikhwaanees, and their ilk) to discredit a great scholar of this Ummah called Rabee Bin Haadi Al-Madkhali, may Allah have mercy upon him.

Read about this great scholar in the article compiled by Shaikh Abu Khadeejah, may Allah preserve him.

Biography of Ash-Shaykh Al-Allāmah Rabī’ Ibn Hādī Al-Madkhalī and the Praise of the Scholars for him

These sworn foes are unable to present any credible, unequivocal knowledge-based proof that Al-Allamah Rabee is guilty of initiating a single Bidah. The Shaikh challenged them as follows:

“Do you take revenge against these Salafiyyoon and nickname them with these nicknames only because they hold onto the Book of Allah and the Sunnah of Allah’s Messenger, peace and blessings of Allah be upon him? What is the bidah that the Salafiyyun have for them (i.e. the false accusers) to say Mad’khaliyyah, Jamiyyah?” [2]

There is no such thing as Mad’khalism nor a quietist train in Salafiyyah.

A response to Western academics who categorise Salafis into Quietists, Politicos and Jihadists – and why this is a false categorisation.

http://www.themadkhalis.com/md/

The claim that so-called Madkhalism favours dictatorial rulers is nothing more than an attempt by the Khawarij to hide or misconstrue the sound methodology transmitted in the Sunnah regarding how a Muslim should deal with rulers, whether pious or sinful.

Read: https://abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

Closing The Door Of Rebellion Against The Ruler – By Shaikh Abu Iyadh, may Allah preserve him.

http://www.salafipublications.com/sps/downloads/pdf/GRV070006.pdf

Regarding the claim that so-called Madkhalism is “Characterised by monarchism and loyalty to secular authoritarian governments in the Arab world, and Arab states have generally favored Madkhalism due to its support for secular forms of government as opposed to other strains of Salafism”, this is just another desperate attempt by the khawarij, Qutubiyyah, and other extremists to confuse two very important issues, namely: how to deal with a ruler who rules by secular law, and rulership itself. Read:

Ibn Taymiyyah and Ibn Baaz on Judging by other than the Sharee’ah

https://www.troid.org/ruling-by-other-than-the-law-of-allah/

http://www.salafipublications.com/sps/downloads/pdf/GRV070006.pdf

http://www.aqidah.com/creed/articles/kyvik-the-khilaafah-lasted-for-30-years-then-there-was-kingship.cfm#:~:text=(6363)%3A%20The%20Prophet%20(sallallaahu,Qayrawaanee%20(1%2F96).

Regarding the pathetic statement that so-called “Madkhalism’s decline in Saudi Arabia has been connected with a decline in support for secular forms of government in the Muslim world”, this is the statement of an idiot who knows very little or nothing about Salafiyyah, or a pseudo analyst.

Read:

Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]

Indeed, the sound methodology that Al-Allamah Rabee propagated is the same that Imam Abdul Azeez Bin Baaz, Imam Muhammad Ibn Saalih Al-Uthaymeen, Imam Al-Albaanee, and others have advocated, and not a single one of them advocates false Takfeer, rebellion, demonstrations, and turmoil in Muslim lands. This so-called decline of so-called Madkhalism is nothing more than a desperate attempt by the liars to make it appear as if the methodology preached by Al-Allamah Rabee in dealing with rulers is unique to him, when, in fact, everything the Shaikh said about rulers is what other upright Salafi scholars say. Al-Allaamah Salih al-Fawzaan, may Allah preserve him, stated:

“We know that the khawaarij are those who hold that they can renounce obedience (to the ruler). They hold that the ruler is not given the oath of allegiance or that it is not binding upon the people to maintain their oath of allegiance to him when he becomes sinful, and they (also) declare the Muslims to be disbelievers for committing major sins. So if they adopt this school of thought and there arises neither uproar nor killing, then they are left alone, advised, and given clarification in the hope that they may repent. If they cause uproar and manifest their strength, it then becomes obligatory for the Muslims (i.e. the ruler’s army) to fight them to avert their evil”.[3]

Al-Allamah Salih al-Fawzan also stated:

There are different types of khawarij: among them are those who carry weapons, those who speak out like the one (i.e. Dhul-Khuwaysirah) who said to the Messenger, “Be Just,” those who write, and the one who believes in his heart but does not speak or do anything, but has the belief of the khawaarij in his creed. However, some are worse than others”. [4]

So, based on Al-Allamah Salih al-Fawzaan’s clarification regarding the Muslim’s relationship with rulers and refutation of the Khawarij, which is the identical clarification offered by all Salafi Imams, such as Abdul Azeez Bin Baaz, Al-Albaanee, and Muhammad Ibn Saalih Al-Uthaymeen, will the liars at concoct a so-called strain within Salafiyyah called Fawzanism, Baazism, Uthayminism, or Al-Albaanism?!

Indeed, there is nothing left to say to the liars other than that whoever among us is lying or hiding the truth regarding what they have written about so-called Madkhalism and Al-Allamah Rabee, then may Allah’s curse be upon the liar. If they are truthful, then call Allah to witness and invoke the curse of Allah upon the liar.

[1]https://www.nawawis40hadith.com/nw/hadith/28/sticking-to-the-sunnah

[2]https://salaficentre.com/2015/01/01/those-who-nickname-the-salafis-with-the-terms-madkhaliyyah-jaamiyyah-shaikh-rabee-responds-2/

[3] It’haf Al-Qaaree Bi- Attaliqat Alaa Sharh As-Sunnah Lil Imam Al-Barbahaaree. 1/240-242.

[4] Al-Ijaabaat Al-Muhimmah Fil-Mashaakil Al-Mulimmah  pages 10-11

Principles Ignored, Evaded, or Sidetracked by Some Following the Death of Some Senior Scholars

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

Al-Allamah Rabee, may Allah have mercy upon him, continued addressing Falih Al-Harbi, may Allah guide him, as follows:

And very strange is your statement with regards to clarifying the reasons behind Tabdee that it is not a requirement – you mean when a commendation conflicts with a criticism, or what is known from his (a person’s) situation as a Salafi – a Salafi indeed, and what people believe about him (i.e. your claim is that it not required to clarify the reasons for criticising him). And even more strange is your claim that an explanation of the reasons for criticism is something specific to the ilm al-riwāyah. Based on my knowledge, this view was not held by the Imams of al-Jarḥ wa at-Tadeel.

If you have come across- from those Imams – a clear distinction, or some of them making a preponderant distinction based on proof, then indeed, I would benefit (from learning it) and thank you for that.

But having said that, I indeed fear that this statement of yours may result in great corruption, for if a man were to come along making Tabdee of a scholar- who is well known for Salafiyyah- such as al-Albani, Ibn Baz, as-Sadi, al-Mu’allimee, or any Salafi known for his Salafiyyah -among those who are alive- like al-Fawzan, Zayd ibn Hadi al-Madkhali, Ahmad ibn Yahya al-Najmi, Muhammad ibn Abdil Wahhab al-Banna, or Shaikh Falih; then it is said to this man: “Clarify (or explain) the reasons for making Tabdee of these people or the one you make Tabdee among them”, he says: “It is not stipulated here to clarify the reasons behind criticism in the subject related to Tabdee”, while persisting upon this (judgement of) Tabdee; would the people accept this from him? Can you imagine that anyone among the Salafis would be safe from this Tabdee that results from this statement of yours?

I hope that you will engage in deep reasoned reflection and contemplation regarding these matters, then embark upon what is obligatory regarding this dangerous principle, because indeed it has spread among young people who bring down others (through unexplained criticism) and then (proceed) to bring down one another.

Source: An Excerpt from Juhud Al-Allamah Rabee Al-Mad’khali Fee Naqd Shubuhat Al-Hizbiyyeen 223-224. Paraphrased.

Your feedback is welcomed to improve this translation. Jazaakumullah Khayran.

To be continued InShaAllah

 

 

 

 

Two Essential Matters for Establishing the Call to Allah’s Path

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

 

إن الْحَمْد لِلَّهِ نَسْتَعِينُهُ وَنَسْتَغْفِرُهُ وَنَعُوذُ بِاللَّهِ مِنْ شُرُورِ أَنْفُسِنَا, و من سيئات أعمالنا, مَنْ يَهْدِهِ اللَّهُ فَلا مُضِلَّ لَهُ, وَمَنْ يُضْلِلْ فَلا هَادِيَ لَهُ, وَأَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَه وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ.

أما بعد

فإن اصدق الحديث كلام الله, و خير الهدي هدي محمد صلى الله عليه و سلم, و شر الأمور محدثاتها, و كل محدثة بدعة, و كل بدعة ضلالة, و كل ضلالة في النار.

مرحبا بالأحبة في هذا اللقاء المبارك الذي نسأل الله تبارك و تعالى أن يوفقنا فيه لقول الحق و الصواب, و أن يجعل من السامعين آذانا صاغية, و قلوباً واعية, و أن يجعل الجميع من الذين يستمعون القول فيتبعون أحسنه.

وفي هذا اللقاء أحب أن أتكلم معكم بأمرين هامين جدا:

أحدهما :الحث على الاعتصام بكتاب الله , و سنة رسول الله صلى الله عليه و سلم.

والأمر الثاني: الحث على التآخي في الله و التحاب فيه

Indeed, all praise and thanks is due to Allah. We ask Him for help and forgiveness, and we seek refuge in Allah from the evils within ourselves and the evil results of our actions. Whoever Allah guides, none can misguide, and whoever He (allows to) stray, none can guide. I testify that there is no deity worthy of worship except Allah, who is alone without partners, and I testify that Muhammad is His servant and Messenger. To proceed:

The most truthful speech is the Book of Allah, and the best guidance is that of Muhammad, peace and blessings of Allah be upon him. The eviliest of all matters are the newly invented (in the religion), every newly invented matter (in the religion) is a Bidah, every Bidah is a misguidance, and every misguidance leads to the Fire.

Welcome, beloved brothers, to this blessed gathering. We ask Allah, The Blessed and Most High, to bless us with the ability to utter truth and correctness, make the listeners attentive and the hearts fully aware (thoroughly conscious), make everyone among those who hear the speech (or admonition) and follow the best of it.

In this gathering, I would like to speak about two very important matters: exhortation to adherence to the Book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him, and exhortation to brotherhood for the sake of Allah and loving one another for His sake. These are two essential matters for the establishment of the call to Allah, the Blessed and Most High.

To be continued InShaaAllah.

الحب في الله والاعتصام بحبله.

 

 

Principles Ignored, Evaded, or Sidetracked by Some Following the Death of Some Senior Scholars 

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

 

If (or when) a Jarh Mubham (a vague or unexplained) criticism (disparagement) conflicts with a Taʿdīl (commendation or appraisal), then the preponderant view is that this vague (or unexplained) criticism must be explained. Being well known to be upon (upright) religious adherence, the Sunnah, Salafiyyah, and calling to it is stronger evidence than a (mere) commendation from one or two scholars.

And speech regarding the Mukhalifeen, their methodologies and conducts are among the most important matters that enters into the subject of criticism (disparagement), because indeed there is an association between individuals and their methodologies. Therefore, whoever speaks ill of a person’s methodology has (in effect) spoken against him.

Due to this, you find the Salaf clarifying – with evidence – Ahlul Bidah’s misguidance and the corruption of their methodologies. They have works (authorships) in this regard that cannot be enumerated, and some of them will be mentioned. And I see that indeed it is inevitable to mention the statements of the people of knowledge regarding the stipulation of explaining an vague (or unexplained) criticism and the rejection of some (types) of criticism. So I say:

Ibn al-Ṣalāḥ declared it preponderant (or a stronger proof) that indeed a recommendation (or appraisal) is accepted without its reason being  mentioned and that criticism is not  accepted unless explained – its reason clarified, because people differ regarding what they (consider as a justification) for criticism and what they do not (consider a reason) for criticism. He transmitted from al-Khaṭeeb that this is the Mad’hab of the Imams of hadith and those (proficient in the science of distinguishing authentic and unauthentic narrations), such the likes of Muhammad ibn Isma’eel al-Bukhari, Muslim and others. Due to this reason, al-Bukhari used a group of narrators as proof whom others had previously criticised, such as Ikrimah the protégée of Ibn Abbas, and he mentioned others…

Then he said: Muslim used as evidence Suwayd ibn Sa’eed and a group of people who were well known to have been criticised (by scholars). Similarly Abu Dawud As-Sijistani did the same and this demonstrates that they indeed held the view that a criticism is not established unless the reason is explained, because the Madhabs of the criticisers of narrators are obscure and varied.

It has been mentioned (or reported) about Shuʿbah, may Allah have mercy upon him, that it was said to him: Why did you abandon the hadith of so-and-so?’ He replied: “I saw him riding on a Barzun, so I abandoned his hadith”. [See footnote a]  Despite the fact that Shu’bah ibn al-Hajjaj was an Imam in hadith and in science of criticising narrators, however, this criticism of his is not correct, because the likes of this is not considered a reason for criticism that drops (or cancels) trustworthiness.

He mentioned a story about Muslim ibn Ibraheem that he criticised (or disparaged) Salih al-Marri for something that is not considered among the (valid) reasons for criticism, even though indeed al-Marri had been declared weak for other than this reason (mentioned by Muslim Ibn Ibraheem). 

Among the criticisms (directed) at Ikrimah was the claim that he was upon the Mad’hab of the Sufriyya Khawarij. Some of the Imams criticised him on that basis, but al-Bukhari did not accept their criticism because of the weakness of their evidence.

Al-Allamah Abdur Rahman al-Muallimee said in the introduction to al-Jarḥ wa at-Taʿdeel: “There were among the senior scholars of hadith and the most eminent of them who spoke about narrators, yet their statements were neither relied upon and nor given consideration”.

Imam Ali al-Madini, who was one of the Imams in this field, said: “Abu Nu’aym and Affan are truthful, (but) I do not accept their speech regarding men (i.e. the narrators). These people do not leave anyone alone without speaking against them”.

Abu Nu‘aym and Affan were among the notables and the above statement demonstrates their plentiful speech against the narrators. Despite this, we hardly find any of their statements quoted in the books of this subject matter.

And there is no difference in this criticism with regards to criticism of narrator’s trustworthiness when accused of sinfulness, Bidah or other than it and criticism concerning their memory and precision in memorisation and narration, such their (i.e. the scholars of hadith) statement: “Poor in memorisation”, or “Makes numerous mistakes”, or “Is given to much heedlessness” and what is similar to this.

Ibn al-Junayd al-Khatlee said: I heard Ibn Ma’een saying: “When Abū Nu’aym mentioned a person and said: ‘He is good’ and praised him, then he was a Shi‘ite. But when he said: ‘So-and-so was a Murji’, then know that he was a person of the Sunnah'”. [al-Meezaan 3/350]

So, here we have Abu Nu’aym who despite his virtuousness, notability, the praise of Ahmad ibn Hanbal and others for him, neither criticism nor commendation was accepted from him. You can see that his criticism here was concerning matters of creed, so it was neither accepted by Yaḥya ibn Maʿeen nor Ali ibn al-Madini, nor other than them. Similarly, Affan ibn Muslim al-Ṣaffar, may Allah have mercy upon him, despite virtuousness, adherence to the religion and knowledge, the Imams Naqd (i.e. the Imams well known for declaring narrators and narrations authentic or unauthentic) neither accepted criticism nor commendation from him. The speech of Abdur Raḥman al-Muʿallimee al-Yamanee demonstrates that there were others similar to them.

Source: An Excerpt from Juhud Al-Allamah Rabee Al-Mad’khali Fee Naqd Shubuhat Al-Hizbiyyeen 220-223. Paraphrased.

Your feedback is welcomed to improve this translation. Jazaakumullah Khayran.

To be continued InShaAllah

Footnote a: Imam Al-Albani, may Allah have mercy upon him, said: This Barzun is a horse that is between an Arabian horse and a mule. When it walks, it moves in a manner and you see the rider sitting on it strutting proudly just like a horse. So one of the scholars of Jarḥ wa at-Tadeel criticised a person, and it was said to him: “Why?” He said: “Because indeed he used to ride a Barzun” as if he was accusing him of being arrogant.

The student: Pride, vanity.

The Shaikh: But he is not doing this himself. This is not from his doing; rather, this is the result of the movement of what? The Barzun.   https://www.alathar.net/home/esound/index.php?op=codevi&coid=249330

[2] Imam Ibn Al-Wazir [775H] – A Truthful and Noble Scholar

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq', Scholars of Islam.

His Upbringing, Education, and Teachers

He was raised at Al-Dhahrāwayn with his family, who prioritised the pursuit of knowledge above everything else. They dedicated their lives to learning, teaching, and writing. Inspired by them, he chose to follow their path, emulated those who came before him, followed their methodology and dedicated himself to their approach. He memorised the noble Qur’an, attained proficiency in its recitation and committed it fully to memory. He memorised the texts that are first memorised in the path of knowledge on nahu, sarf, the science of expression, clarification and meanings, fiqh, and fundamental principles; then he embarked upon studying the shorter explanations of these texts. Thereafter, he traveled to Sa’dah, where he thoroughly studied all sciences of the religion under his elder brother, Al-Allamah Al-Hadi Bin Ibraheem Al-Wazeer. He benefited a lot form him, even in the field of Arabic literature. He acquired knowldge from Al-Qadhi, Al-Allamah Muhammad ibn Hamzah ibn Muzaffar, who was renowned for his proficiency in sciences of the Arabic language, linguistics, and Tafsir. He also studied Usul Al-Fiqh under Al-Qadhi, Al-Allamah Abdullah ibn Hasan al-Dawari.

Thereafter, he traveled to Sana’a, where he acquired knowledge from Ali ibn Abi al-Khayr, Al-Qadhi Muhammad ibn Yahya ibn Hanash, Shaikh Ibn Muwayh, Sayyid Jamal al-Din Ali ibn Muhammad ibn Abi al-Qasim, and other teachers.

With regards to his self-study in various sciences, it was so extensive that it cannot be completely listed. His main area of focus, to which he dedicated the energy of his youth—as mentioned by Ahmad ibn Abdullah al-Wazir in his work Al-Fada’il—was Usul al-fiqh and usul al-din. In these areas, he achieved the highest level of proficiency, thoroughly investigating, verifying, and researching them until he reached the highest level. He became familiar with the opinions of scholars in both fields to a degree that few others could match, as he mentions in his book Al-‘Awasim wa al-Qawasim, where he states in the introduction:

“I devoted the days of my youth and the years of my learning to the arduous study of Ilmul Kalam and debate, examining the doctrines of the people of misguidance until I came to understand the meaning of the saying of one who said: ‘I have wandered through all of those schools and institutions, and I have cast my gaze among all of those landmarks and doctrines. [a] The reason I chose this path and followed these ideas is that what first caught my attention and became deeply ingrained in me was the belief that reflection and independent thinking are essential. Anyone who simply imitates others in their beliefs will fall into disbelief, thus, I dedicated my sharp mind and youthful energy to this matter. I observed various groups of the proponents of theological rhetoric attempting to fix flawed doctrines and mend broken beliefs. I found no real benefit from them, thus, I recited a line of poetry based on the words of the poet: “All of them trying to heal the sick, but where can we find someone who is truly healthy and has no illness?”

An Excerpt from Al-Awasim Wal Qawasim 1/52-53

[a] This statement by Abu Abdillah Muhammad Ibn Abdil Kareem Ash-Shahrastani who complained about finding nothing among the philosophers and the people of theological rhetoric except bewilderement and regret. [Sharh Al-Aqeedah at-Tahawiyyah by Ibn Abil Izz Al-Hanafi, rahimahullah]

To be continued InShaaAllah.

May Allah bless my Salafi brother, close friend and confidant Ustaadh Abu Tasneem who narrated to me something from the biography of this truthful, steadfast, patient and great scholar, may Allah have mercy upon him, who endured much harm while defending the Sunnah of the Messenger, peace and blessings of Allah be upon him.

[19] Some Extraordinary Personalities of The First Three Generations

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

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

When one sits with the Ulamaa, he will learn – first and foremost – manners and etiquettes. The people used to travel to Malik, may Allah have mercy upon him, from different regions of the earth, and one of those who travelled to him was Yahyah Ibn Yahyah An-Naysaburi, may Allah have mercy upon him – the great Imaam, about whom Imam Ahmad said: “I have not seen someone like him”. He read Al-Muwatta to Malik, then he remained with him. Malik noticed that and (wondered) why Yahyah was still with him! So, he patiently waited and after a long time he asked Yahyah: “Why are you (still) sitting here [i.e. seeking knowledge from me]”? He said: “To learn from your manners”.

An Excerpt from Majmu Kutub Wa Rasaa’il Wa Fatawaa Fadheelah Ash-Shaikh Al-Allamah Rabee Bin Haadi Umayr Al-Madkhali. 1/37

A Psychological Examination of Extreme and Chronic Transgressors

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

Allah, The Most High, said:

مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا

If anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land – it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind. [Al-Maa’idah. 32]

If an individual is audacious enough to murder someone who does not deserve it, this indicates that they do not differentiate between the person killed and others, rather, they would commit this act whenever their evil inclinations prompt them to do so. So, their audacious behaviour, which led them to kill, is tantamount to killing all of humanity.

On the other hand, if a person refrains from killing and instead saves a life, even though their inner (evil) desires urge them to do otherwise, out of fear of Allah, it is as if they have saved the lives of all humankind. This is because the fear of Allah that they possess prevents them from killing someone who does not deserve it. [1]

Blazing Zionist Arieh King, deputy mayor of Jerusalem, stated in a deleted tweet regarding some Palestinian non-combatant males detained by the Zionist army for interrogation to determine their Hamas affiliation:

Eliminate the Muslim Nazis. We have to pick up the pace. If I had made the decision, I would have jumped 4 D-9s and put them behind the mounds of dirt and given the order to cover all these hundreds of ants, while they were still alive. They are not human beings and not human animals, they are subhuman and that is how they should be treated. To protect the memory of Amalek, we will not forget. [End of quote]

It is not worth elaborating on his assertion that the detained non-combatant Palestinians are subhuman, as the true nature of those who are constantly wreaking havoc—slaughtering thousands, including children and babies—has become abundantly clear. Nevertheless, we must address his derogatory comparison of these non-combatants to ants, as well as his chilling declaration, “To protest the memory of Amalek, we will not forget.”

Indeed, even the ants in the era of Prophet Sulayman, peace be upon him and his father, possessed the awareness that they would not face oppression from the people of justice. Allah stated:

وَحُشِرَ لِسُلَيۡمَـٰنَ جُنُودُهُ ۥ مِنَ ٱلۡجِنِّ وَٱلۡإِنسِ وَٱلطَّيۡرِ فَهُمۡ يُوزَعُونَ

حَتَّىٰٓ إِذَآ أَتَوۡاْ عَلَىٰ وَادِ ٱلنَّمۡلِ قَالَتۡ نَمۡلَةٌ۬ يَـٰٓأَيُّهَا ٱلنَّمۡلُ ٱدۡخُلُواْ مَسَـٰكِنَڪُمۡ لَا يَحۡطِمَنَّكُمۡ سُلَيۡمَـٰنُ وَجُنُودُهُ ۥ وَهُمۡ لَا يَشۡعُرُونَ

فَتَبَسَّمَ ضَاحِكً۬ا مِّن قَوۡلِهَا وَقَالَ رَبِّ أَوۡزِعۡنِىٓ أَنۡ أَشۡكُرَ نِعۡمَتَكَ ٱلَّتِىٓ أَنۡعَمۡتَ عَلَىَّ وَعَلَىٰ وَٲلِدَىَّ وَأَنۡ أَعۡمَلَ صَـٰلِحً۬ا تَرۡضَٮٰهُ وَأَدۡخِلۡنِى بِرَحۡمَتِكَ فِى عِبَادِكَ ٱلصَّـٰلِحِينَ

And there were gathered before Sulaiman (Solomon) his hosts of jinns and men, and birds, and they all were set in battle order (marching forwards). Till, when they came to the valley of the ants, one of the ants said: “O ants! Enter your dwellings, lest Sulaiman (Solomon) and his hosts crush you, while they perceive not.” So he [Sulaiman (Solomon)] smiled, amused at her speech, and said: “My Lord! Inspire and bestow upon me the power and ability that I may be grateful for Your Favours which You have bestowed on me and my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves.” [Al-Naml. 17-19]

The ant sought an excuse for (Sulayman’s) army if they would have harmed its colony because they were unaware of their presence, and it blamed its colony if they failed to take safeguards by not entering their dwelling place. Sulayman, peace be upon him, smiled as a result of this because it is something that should amaze and make someone smile. [2]

The ant knew Sulayman’s affair and that of his army, exalted Sulayman’s authority, and excused them if they crushed its colony because that would have occurred unintentionally. Sulayman heard the ant’s speech and understood it, so he smiled due to being amazed by the ant’s eloquence, advice, and fine expression. [3]

Indeed, this exemplifies one of the many amazing qualities of the Prophets and Messengers. Their intentions were never to inflict harm; even the ants were reassured that Prophet Sulayman and his followers would not cause them any distress—neither through words nor actions.

In stark contrast, consider Netanyahu’s approach and Ariel’s temperament! They advocate violence through deliberate airstrikes that claim the lives of thousands, including children, healthcare professionals, humanitarian workers, and journalists, alongside many unaccounted victims. Furthermore, the indiscriminate dropping of vast quantities of explosives, the repercussions of which will linger for years, is executed with full awareness of its devastating impact on health, well-being, and lives. Reflect on how the ant wisely advised its colony to seek refuge within their homes to avoid the unintentional harm of Prophet Sulayman’s forces, compared to how some in Netanyahu’s Zionist military instruct non-combatant to move to designated areas for safety, only to subsequently target those very locations while feigning ignorance. This stark contrast reveals who truly embodies the essence of inhumanity.

As for Mr. King’s statement “To protest the memory of Amalek, we will not forget”, this link contains its appropriate response.

https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

Read articles by Shaikh Abu Iyaad [may Allah preserve him]: Professor of Jewish Studies David J Wasserstein: How Islam Saved the Jews

https://abuiyaad.com/a/how-islam-saved-jews

The Just and Kind Dealings of the Prophet (ﷺ) with the Jews

https://abuiyaad.com/a/prophet-dealings-jews

We ask Allah by His Greatest Names:

اللهم إني أسألك بأن لك الحمد لا إله إلا أنت المنان بديع السماوات والأرض يا ذا الجلال والإكرام! ياحيُّ ياقيوم

O Allah! Protect our Palestinian brothers and sisters from the callous enemy. O Allah! Remove this calamity and grant complete relief to our Palestinian brothers and sisters. O Allah! Enter into Your vast mercy those who have lost their lives and heal the hearts of their relatives. O Allah! Surround Netanyahu and his henchmen with severe punishment from above, below, in front, behind, left and right. O Allah! Make them taste the grief of all those whom they have wronged and harmed. O Allah! Grant our Palestinian brothers and sisters patience and endurance whilst they wait for relief Aameen.

To conclude: Expressing these sentiments against Netanyahu and others does not imply that the actions perpetrated by Hamas against unarmed civilians and non-combatants are not condemned for what they truly represent. Read here: “Do you condemn Hamas?”, we condemn everyone who opposes the Divine Legislation by killing innocent civilians, including non-combatant men, the elderly, women, children, priests, monks and the likes, no matter who they are, Muslim or non-Muslim, whether ISIS, al-Qaeda, Hamas, Boko Haram or Benjamin Mileikowsky, the IDF, Settlers and their likes. https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

[1] An Excerpt from Tafseer As-Sadi.

[2] An Excerpt from Tafseer As-Sadi

[3] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim Al-Jawziyyah’ 2/279-282)

The Middle Path and Sunniyyah: Brief Note to Alan Rosenbaum at The Jerusalem Post

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

Allah said:

يَٰٓأَهْلَ ٱلْكِتَٰبِ قَدْ جَآءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ ٱلْكِتَٰبِ وَيَعْفُوا۟ عَن كَثِيرٍ قَدْ جَآءَكُم مِّنَ ٱللَّهِ نُورٌ وَكِتَٰبٌ مُّبِينٌ

يَهْدِى بِهِ ٱللَّهُ مَنِ ٱتَّبَعَ رِضْوَٰنَهُۥ سُبُلَ ٱلسَّلَٰمِ وَيُخْرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذْنِهِۦ وَيَهْدِيهِمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

O people of the Scripture! Now has come to you Our Messenger (Muhammad) explaining to you much of that which you used to hide from the Scripture and passing over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allah a light (Prophet Muhammad) and a plain Book (this Quran). Wherewith Allah guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to a Straight Way (Islamic Monotheism). [Al-Ma’idah 15-16]

In this article, our focus is not on politics, as that falls under the purview and expertise of Muslim rulers and the counsel they obtain from righteous scholars. Rather, our response is prompted by the the word moderation and the term Sunni in an article of Alan Rosenbaum at Jerusalem Post. These terms have been misused and misinterpreted by both many non-Muslim ideologues, demagogues and rabble-rousers as well as uninformed Muslims. Therefore, it is important to elucidate these matters to differentiate truth from falsehood, clarity from ambiguity, and detail from generalisation.

Al-Wasatiyyah – The Middle Path

It is well-known regarding some of the people that ٱلۡوُسۡطَ is only what occupies the middle position between two things, and they do not take note of the meaning of this term in the Magnificent Qur’an and the Prophetic Sunnah.

[ٱلۡوُسۡطَ]  in the Shariah is something that is superior to other things. Allah said:

حَـٰفِظُواْ عَلَى ٱلصَّلَوَٲتِ وَٱلصَّلَوٰةِ ٱلۡوُسۡطَىٰ

Guard strictly (five obligatory) As-Salawaat (the prayers) especially the Salatul Wustaa (the Asr prayer)]. [Al-Baqarah. 238]

[ٱلۡوُسۡطَىٰ]- Meaning, the best, most excellent.

Allah said:

مِنۡ أَوۡسَطِ مَا تُطۡعِمُونَ أَهۡلِيكُمۡ

(On the scale) of the average of that which you feed your own families. [Al-Ma’idah. 89]

 [مِنۡ أَوۡسَطِ ] – Meaning, the best and most just.

Allah said:

وَكَذَٲلِكَ جَعَلۡنَـٰكُمۡ أُمَّةً۬ وَسَطً۬ا

Thus We have made you  أُمَّةً۬ وَسَطً۬ا- Meaning, the best and most upright Ummah.

The intent behind this is to understand that [الوسطية] in the religion is what is best and the justice of the religion – to follow the command of Allah and refrain from His prohibitions. As for the explanation of [الوسطية] in the religion with a meaning other than this, it is (something) ready to crumble and a (is like) a mirage which a thirsty one considers water [i.e. an illusion]. [1]

So, we notify Alan that both moderation and extremism are evaluated through the lens of divine revelation, as understood and practiced by the companions of the Prophet, peace and blessings of Allah be upon him. Allah said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

O you who have believed, obey Allāh and obey the Messenger and those in authority over you. And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger if you truly believe in Allāh and the Last Day. That is better (conduct) and (leads to) the most excellent outcome.

Allah said:

وَمَن يُشَاقِقِ ٱلرَّسُولَ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُ ٱلْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ ٱلْمُؤْمِنِينَ نُوَلِّهِۦ مَا تَوَلَّىٰ وَنُصْلِهِۦ جَهَنَّمَ وَسَآءَتْ مَصِيرًا

And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way (i.e. the companions). We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination. [An-Nisaa 115]

Allah said:

فَلْيَحْذَرِ ٱلَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِۦٓ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ

And let those who oppose the Messenger’s (Muhammad) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them. [An-Nur 63]

Allah said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

O you who believe! Answer Allah and (His) Messenger when he calls you to that which will give you life, and know that Allah comes in between a person and his heart. And verily to Him you shall (all) be gathered. [8:24]

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

This Ayah comprises some affairs and one of them is that a beneficial life is only attained through obedience to Allah and His Messenger, therefore, whoever does not submit to this call (of Allah and His Messenger) will have no life (upright guidance), even though he has a life similar to that of the most despicable animals (eats, drinks and fulfils desires whilst devoid of the sound faith that enables a person to distinguish between guidance and misguidance). A real and good life is the life of that one who answers the call of Allah and His Messenger- outwardly and inwardly. They are those who are alive (with sound faith in this life), and even if they have passed away (their righteous example remains). As for others besides them, they are dead (with hearts devoid of sound faith), even if their bodies are alive. This is why the one with the most perfect life amongst the people is the one with the most perfect response to the call of the Messenger because there is life (upright guidance) in everything he calls to. Therefore, whoever missed a portion of it will miss a portion of life and there is life in accordance with his response to his call.

[لِمَا يُحْيِيكُمْ -To that which will give you life.]

Mujahid said: Meaning, “the truth”. Qatadah, said, “Meaning, this Qur’an in which is life (upright guidance), safety and protection in the life of this world and the hereafter. As-Sa’dee, said, “Meaning, Islam. They were given life (upright guidance) by way of it after being dead (completely misguided) through disbelief.

وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

And know that Allah comes in between a person and his heart. And verily to Him you shall (all) be gathered. [2]

Allah, The Most High, said:

وَٱلسَّـٰبِقُونَ ٱلۡأَوَّلُونَ مِنَ ٱلۡمُهَـٰجِرِينَ وَٱلۡأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِـإِحۡسَـٰنٍ۬ رَّضِىَ ٱللَّهُ عَنۡہُمۡ وَرَضُواْ عَنۡهُ

And the first to embrace Islam of the Muhajirun (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the Muhajirun) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him]. [9:100]

Allah said:

إِنَّ ٱلَّذِينَ ءَامَنُواْ وَهَاجَرُواْ وَجَـٰهَدُواْ بِأَمۡوَٲلِهِمۡ وَأَنفُسِہِمۡ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَواْ وَّنَصَرُوٓاْ أُوْلَـٰٓٮِٕكَ بَعۡضُہُمۡ أَوۡلِيَآءُ بَعۡضٍ۬‌ۚ

Verily, those who believed, and emigrated and strove hard and fought with their property and their lives in the Cause of Allah as well as those who gave (them) asylum and help, – these are (all) allies to one another [8:72] until Allah stated:

وَٱلَّذِينَ ءَامَنُواْ مِنۢ بَعۡدُ وَهَاجَرُواْ وَجَـٰهَدُواْ مَعَكُمۡ فَأُوْلَـٰٓٮِٕكَ مِنكُمۡ‌ۚ

And those who believed afterwards, and emigrated and strove hard along with you, (in the Cause of Allah) they are of you]. [8:75]

Allah said:

لِلۡفُقَرَآءِ ٱلۡمُهَـٰجِرِينَ ٱلَّذِينَ أُخۡرِجُواْ مِن دِيَـٰرِهِمۡ وَأَمۡوَٲلِهِمۡ يَبۡتَغُونَ فَضۡلاً۬ مِّنَ ٱللَّهِ وَرِضۡوَٲنً۬ا وَيَنصُرُونَ ٱللَّهَ وَرَسُولَهُ ۥۤ‌ۚ أُوْلَـٰٓٮِٕكَ هُمُ ٱلصَّـٰدِقُونَ

وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلۡإِيمَـٰنَ مِن قَبۡلِهِمۡ يُحِبُّونَ مَنۡ هَاجَرَ إِلَيۡہِمۡ

(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allah and to please Him. And helping Allah (i.e. helping His religion) and His Messenger (Muhammad). Such are indeed the truthful (to what they say); And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them.” [59:8-9]- up until His, The Most High, statement:

وَٱلَّذِينَ جَآءُو مِنۢ بَعۡدِهِمۡ يَقُولُونَ رَبَّنَا ٱغۡفِرۡ لَنَا وَلِإِخۡوَٲنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلۡإِيمَـٰنِ

And those who came after them say: “Our Lord! Forgive us and our brethren who have preceded us in Faith”. 59:10

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

“This ummah will split into seventy-three sects; all of them will enter the fire except one”. They said, “Which is that (saved sects) O Messenger of Allaah?” He replied, “Those who are upon that which I and my companions are upon today”. The Prophet said, “Adhere to my Sunnah and the Sunnah of the rightly guided Khulafaa after me”. https://salafidawahmanchester.com/2024/12/28/all-in-the-fire-except-one/

Therefore, the basis for evaluating moderation and extremism are rooted in the Qur’an and Sunnah, as understood and practiced by those who witnessed sending down of the revelation and its application. Any belief or methodology that diverges from this foundational understanding—be it labeled as extremism, moderation, or progress—can only be seen as a form of misguidance. It is important to inform Alan Rosenbraum that this matter is exclusively evaluated according to the aforementioned principle. The statements of individuals can be accepted or dismissed, with the exception of that of the Messenger, as has been articulated by Islamic scholars over the centuries. The assessment of moderation or extremism is not determined by personal desires or human ideologies; instead, it is based on the principle previously outlined, neither ambiguity, sophistry, nor philosophy.

Sunniyyah

It is important to know that an individual’s affiliation with Suniyyah must be grounded in unequivocal evidence. Imam Barbahaaree [329AH], may Allah have mercy upon him said:

It is not permitted for a man to say, “So and so is a person of the sunnah” until he knows that he combines the characteristics of the Sunnah, so it is not said of him, “a person of the Sunnah” until he combines all the Sunnah.

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

Do not give recommended to a person and a praise of him, except based on knowledge, lest the people become deceived by your praise of him, while he is not what (you have stated about him).  So, when his real affair and path is clear to you, his knowledge and steadfastness, you can give him recommendation. As for giving out praise and recommendation while not knowing of anything about him, this is a dangerous recommendation through which the people will be deceived by this person. Had only those who give commendations to the people stopped at that (i.e. put it in its proper place), they would not give recommendation, except for one who fulfils the conditions of (receiving) recommendation because recommendation is a witness, thus, if the recommendation is not correct it will be a false witness. And regarding the statement of Imaam Al-Barbahaaree: “until he knows that he combines the characteristics of the Sunnah”. The characteristics of the Sunnah are to be in creed, knowledge and adherence to the (path) of the pious predecessors. But if there is not in him except a single characteristic of the (sunnah), he is not judged to be from Ahlus Sunnah on the basis of a single characteristic or one thing, then what about the one who does not have anything from that? [3]

Al-Al-Allaamah Rabee Bin Hadi Al-Madkhali, may Allah have mercy upon him, was asked: The questioner says: We request a comment from you on this statement: “Indeed both Sunnah and Bidah may be gathered in a man, thus, if the Sunnah is predominant in him, he is a Sunni Salafi. And if bidah is predominant in him, he is an innovator, a misguided one”. Benefit us (i.e. with a comment) and may Allah reward you.

Response: This (statement) is from the [مغالطات-i.e. those misleading statements or matters that are brought forth for the purpose of deception or sophistry].

There is no doubt that the one in whom Bidah is predominant is an innovator in religious matters, but it is not a condition, for example, that he has thirty (matters) of bidah with him and twenty (matters) of Sunnah, because he may have one bidah with him, thus declared an innovator in religious matters. Rather the verdict of disbelief may be passed against him. (footnote a) Because if he adheres to all the Sunnah, but then he says, “Indeed, the Qur’an is created”, do we say that the Sunnah is predominant in this (person)? The Salaf (pious predecessors) declared (people) disbelievers due this because the Qur’an is the Speech of Allah and not created. The Salaf held a consensus regarding this. If he says, “I am a Sunni and the Qur’an is created”, we say: ”You are an innovator in religion, a misguided one, rather this innovation of yours is tantamount to disbelief.  Either you recant or else you are a disbeliever.”  We clarify the truth for him and unless he recants, otherwise he is a disbeliever. He rejects the Ruyah (i.e. he rejects the fact that the believers will see Allah on the day of judgement) and says: “I am a Sunni in everything except in this, for I do not believe that Allah will be seen in the Afterlife.” This one (i.e. the person who says this) has belied the Qur’an and the Sunnah.

This principle (i.e. that a person is a Sunni Salafi or an innovator depending whether the Sunnah or Bidah is predominant in him) is false; and how many with a single bidah – among the major bidah- were declared innovators by the Salaf?! Jad Ibn Dirham had two innovations- negation of the attributes of Allah and the statement (i.e. the belief) that the Qur’an is created, while he used to pray, observe fasting and worshipped Allah. And how many of Ahlul bidah and the devout worshippers have numerous (practices) of Sunnah, but alongside this he is an innovator!

Therefore, it is obligated to the Sunni to be solely dedicated to the truth and that his religion (Creed, Methodology and acts of worship) are pure and not stained by anything from the (matters) of bidah. However, if he falls into a Bidah khafiyyah, while he is desirous of the truth and seeking after it, then if the people were to inform him about it he would recant. Thus, we do not pass the judgement of Tabdee against this person. If he had passed away we ask Allah to forgive him and we do not pass the verdict of Tabdee against him. If he is alive, we advice him, and unless he accepts (the truth), we pass the verdict of Tabdee against him. [4]

The Shaikh also stated:

All the sects of Ahlul Bidah gather truth and falsehood, deny the truth that is with the other sect of Bidah and believe in that which they possess of falsehood. Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: Allah says:

وَإِذَا قِيلَ لَهُمۡ ءَامِنُواْ بِمَآ أَنزَلَ ٱللَّهُ قَالُواْ نُؤۡمِنُ بِمَآ أُنزِلَ عَلَيۡنَا وَيَكۡفُرُونَ بِمَا وَرَآءَهُ ۥ وَهُوَ ٱلۡحَقُّ مُصَدِّقً۬ا لِّمَا مَعَهُمۡ

And when it is said to them, “Believe in what Allah has sent down,” they say, “We believe in what was sent down to us.” And they disbelieve in that which came after it, while it is the truth confirming what is with them]. [Al-Baqarah 91]

The Shaikh also stated:

As for the one who falls into an innovation, he is of categories: the first category: Ahlul-Bid’ah, such as the Rawāfid, the Khawārij, the Jahmiyyah, the Qadariyyah, the Mu’tazilah, the Grave-worshipping Sūfīs, the Murji’ah, and whoever is connected to them [in our times] such as al-Ikhwān, at-Tablīgh and those similar to them. For these innovations the Salaf did not make it a condition that the proof be established due to the fact that the ruling upon them is [in accordance to] the innovation. So regarding the Rāfidī, it is said about him, “Innovator (mubtadi’)”. As for the Khārijī, it is said about him, “Innovator”, and so on, regardless of whether the proof is established upon him or not. [5]

Concerning the interactions between Muslim nations and non-Muslim nations, including peace treaties, war, and bilateral relations, these matters are managed by the leaders. It is not within our authority to dictate the actions of Muslim rulers, as this responsibility lies with them and the senior scholars of the Ummah. The rulers are tasked with determining diplomatic relations that serve the interests of the Muslim community and the senior scholars are there to give them sincere advice.

Footnote a: Those Who Ought To Pronounce Takfir and Establish the Hadd Punishment:

https://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ09&articleID=MNJ090004&articlePages=1

Salafi Shaikh Fawzaan on Jihad in our times and the guidelines of Jihad according to Islam

[1] An Excerpt from Al Haqeeqah Ash-Shar’iyyah Fee Tafsir Al-Qur’aa Al-Adheem Was-Sunnah An-Nabawiyyah. 186

[2] An Excerpt from Al-Fawaa’id. pages 140-144.

[3] It’haf Al-Qaaree Bittaliqaat Alaa Sharh As-Sunnah Lil Imaam Al-Barbahaaree. 2/275-276

[4] Source:  Bahjah Al-Qaaree Bi-Fawaa’id Manhajiyyah Wa Durus Tarbawiyyah Min Kitab Al-i’tisam Bi Al-Kitab Was-Sunnah Min Sahih Al-Bukhari. Question number 13. Pages 92-93

[5]https://abukhadeejah.com/shaikh-rabee-establishment-of-proof-in-declaring-a-person-to-be-an-innovator/

Principles Ignored, Evaded, or Sidetracked by Some Following the Death of Some Senior Scholars 

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

 

Neither is it legislated nor stipulated to ask a criticiser (refuter, disparager) about the reasons for the criticism (refutation, refutation or disparagement)

This is one of Falih Al-Harbi’s Shubuhat, who used to make Tabdee and defile the honour of Salafis, then when asked for proofs and evidence for his arbitary Tabdee against the Salafis, he said: It is neither stipulated to ask the criticiser for the reasons behind his criticism nor for him to explain that, rather, his criticism is accepted without any explanation (clarification), even if opposed by whoever – among the scholars- oppose him (in that judgment).

Indeed, Al-Allamah Rabee al-Madkhali, may Allah have mercy upon him, unveiled the falsity (spurious nature) of this Shubhah among his upright refutations against him (Falih) and his faction. Among that is his statement, while addressing Falih al-Harbi:

I came across some of your speech related to criticism (disparagement) that caught my attention:  Firstly: Questions were presented to you on Friday, 27 Ṣafar 1423 AH regarding some people, so you replied that they are indeed not from the Salafis. And you were asked: Is it a condition to explain the reasons for the criticism? So you replied by saying: 

“This is not stipulated with regard to the reasons for criticism; (rather) clarification (or explanation) of the reasons for criticism and commendation is (required, stipulated) in the science of hadith transmission (ʿilm al-riwāyah), and not speech regarding the Mukhalifeen – (regarding) their methodologies and conducts”.

And I (i.e. Shaikh Rabee) say: Indeed, you were asked about specific individuals who are well known to the people for being upon Salafiyyah and calling to it, among them – in the eyes of the people – are scholars, so you expelled them from Salafiyyah and this expulsion is a severe criticism (disparagement) against them and requires evidence. If you do not provide the evidence and the reasons for this criticism, the people will hold that you have indeed oppressed, transgressed against them, and spoken ill of their adherence to the religion without right, then you yourself will be accused (of guilt) in the eyes of the people and will be in need of vindicating yourself with regards your religion (upright adherence to religion) and your honour. If you do not do so (i.e. provide proof and evidence), the people will speak ill of  you, and neither yourself nor others will be pleased with such ill speech, thus, strife arises, differing occurs among the Salafis, reciprocal attacks escalate, and that will not be resolved except by mentioning the satisfactory (compelling convincing) reasons for this expulsion. And indeed, you yourself would request (or demand) that reasons be given if someone were to criticise (disparage) or expel you from Salafiyyah. 

Source: An Excerpt from Juhud Al-Allamah Rabee Al-Mad’khali Fee Naqd Shubuhat Al-Hizbiyyeen 219-220. Paraphrased.

Your feedback is welcomed to improve this translation. Jazaakumullah Khayran.

To be continued InShaAllah