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Author: Abdullah Jallow

Why are they not stopping this extremely dangerous man?!

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

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

وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُم مِّن دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنصَرُونَ

And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor you would then be helped. (Hud: 113)

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

Do not incline towards the oppressors – those who unjustly harm the people, by shedding their blood, seizing their wealth, and violating their honour. They may also oppress the people in matters of religion through bidah, misguidance, and spreading harmful propaganda that contradicts Islam. Avoid associating with any of these individuals; do not support or assist them in their falsehood. The verse covers all categories of oppressors. Every follower of falsehood, every innovator in religious matters, and anyone who dishonours a Muslim is considered an oppressor. Therefore, refrain from aligning yourself with any of them to avoid being affected by the fire of hell. When you incline towards a sinner, an innovator in religious affairs, an oppressor, a criminal, someone who dishonours others, or those who violate the sanctity of the divine legislation, it is as if you are pleased with them, as if you are aiding and abetting them. [1]

What has happened to the conscience of those who have the power to prevent Netaanyahu from carrying on with genocide?!

This describes the connection between Netanyahu and his allies, and the gatherings organised to strengthen their suppression of the Palestinians. The Zionist media, in their relentless pursuit, aims to present a distorted image of reality. Instead of having a well-defined vision of the world, Netanyahu chooses to live in a delusional state, imposing his fanciful and irrational perspective on others. He strives to project a false image of himself, disregarding the undeniable truth of his actions, which only reveals his complete detachment from reality. In his twisted world, he  navigates through a distorted reality where truth is flipped on his head. He strives to make the impossible possible, all while asserting his right to exist not out of reason, but out of a sense of entitlement that trumps the needs of others. In his world, words hold whatever meaning he chooses to assign to them. Therefore, we remind those who aid Netanyahu that Allah says:

وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُم مِّن دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنصَرُونَ

And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor you would then be helped. (Hud: 113)

Indeed, the pre-October 7th Zionist endeavour is well-known; however, October 7th merely represents an extension of 70 years of relentless savagery and annihilation, cunningly disguised as warfare and vindicated under the guise of self-preservation and countering transgressions against their territorial integrity. In his perspective, the atrocities inflicted upon them by the senseless fools of Hamas serve as the foundation for the ceaseless conflict, wherein they have murdered thousands of Palestinians in pursuit of a so-called righteous vengeance. It is indeed correct to assert that the borders were violated and the audacious acts of Hamas caused harm to innocent civilians. However, it is important to acknowledge that these borders were never rightfully owned by them. Instead, they were acquired through a relentless cycle of savagery, bloodshed, and unscrupulous plunder spanning over seven decades.

Netanyahu is a malevolent tyrant and thief, while Hamas are harmful idiots who ignore the strategic approach to survival and the concept of choosing the lesser evil, as clarified by the erudite Islamic scholars. These scholars have constantly cautioned against provoking the heartless Zionists, who are notorious for their history of cruelty and their insatiable desire for genocide. Nevertheless, Hamas serves as nothing more than unwitting pawns in the grand scheme orchestrated by Netanyahu. Read here: https://abuiyaad.com/w/hamas-israeli-right

The Zionist media, in a state of delusion, falsely claim that there is a manipulative distortion of facts and language, such as the term “genocide,” as none of their leaders have openly expressed a desire to wipe out the Palestinians. Furthermore, they persistently try to draw parallels between the deaths of over thousands of Palestinians, including innocent women and children, and the casualties of some non-combatants among their own people. We decry the atrocities committed by Hamas, captured on GoPro cameras, and we hold that such actions are unacceptable. However, the entire world witnesses the brutal Zionist forces engaging in acts of genocide under the guise of retaliation.

They argue that they are unjustly blamed for “apartheid” and deserve recognition for granting equal rights to all their people regardless of race, religion, etc. Nevertheless, we must remind them that the world witnesses the undeniable truth that the Palestinians are deprived of basic freedoms, such as the ability to move freely or live peacefully in their own homes, due to the constant fear of brutal attacks, starvation, and more. Hence, their longing for unearned praise is akin to an armed robber pretending to be generous with the riches they have stolen, just like how we witness the Zionists seizing land and bestowing it upon their supposed favoured race. Nevertheless, despite their wickedness being as clear as daylight, they object to being labeled as colonialists, even while they have persistently oppress the native inhabitants and incessantly confiscating their belongings for more than seven decades. It is completely understandable why Netanyahu expresses the intention of genocide, given all of this behavior. Read here: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

The entire world observed Netanyahu’s remarks, however, supporters of the Zionists in the United States and other places argue that Prime Minister Benjamin Netanyahu and Defense Minister Yoav Gallant are not responsible for crimes against humanity. Anyone who suggests otherwise is labelled as a “white-collar anti-Semite,” as seen in the comments made by Evangelical Pastor Johnnie Moore.

The Zionists’ American supporters, despite their desperate attempts and manipulation, can no longer conceal the truth. These manipulators not only provide weapons and intelligence to the Zionists but also aid them in prolonging their deceitful actions. They constantly seek to apologise for the IDF’s atrocities while using Hamas as a reckless distraction. Additionally, there exist certain factions who are unwilling to publicly disassociate themselves from Netanyahu due to concerns about jeopadising their personal finances. Therefore, they opt to remain silent as this self-serving wrongdoer, psychopath, and power-hungry individual continues to harm innocent women and children under the guise of combating Hamas and defending themselves.

A person is deeply disturbed by the evident timidity and greed of these ideologues as they allow Netanyahu to put himself in situations where he must resort to evasive language to shirk his responsibilities. Therefore, whether Netanyahu is permitted to perpetuate his acts of genocide or not has now become a matter that clearly distinguishes between individuals of integrity and those who have forsaken their honour, despite their desperate desire to be seen as champions of justice and fairness. They will never make a decision that contradicts Netanyahu’s preferences or demands. Netanyahu himself has not aided his cause, as evidenced by his use of genocidal rhetoric while citing distorted and abrogated religious texts. However, some individuals vociferously defend him, rather they cowardly or deceitfully pay homage to him for his alleged efforts to minimise civilian casualties, dismissing all valid accusations of genocide or arrest warrants against him as unhelpful or even anti-Semitic. Read again here: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

It is truly astonishing how some of these American and Western ideologues strive to be seen as champions of human dignity, yet they continue to support Netanyahu despite his actions. He has been responsible for the bombing and starvation of innocent Palestinian civilians in Gaza, while also attempting to suppress any organisation that exposes his war crimes. His intelligence agencies have been deployed to pressure, smear, and even allegedly threaten those who investigate his crimes. Surprisingly, certain Western and American journalists, demagogues, ideologues, and rabble-rousers argue that those pursuing Netanyahu should have trusted his Zionist government’s ability to investigate and prosecute its own war criminals, rather than seeking arrest warrants for him and Yoav Gallant. Meanwhile, Netanyahu persists in weaponising charges of “terrorism” against anyone who supports the rights of Palestinians. Despite all of this, he claims that he and his followers represent the forces of enlightenment – a pitiful form of psychological warfare that demonstrates the expansion of the battleground beyond mere physical clashes. His objective is to crush the morale and determination of an entire nation, and this calculated campaign was initiated by Netanyahu even before the 7th of October. His deceitful fabrications and distortions have been evident for many years, as he aligned himself with the most notorious deceivers of the time who propagated the falsehood of Iraq possessing weapons of mass destruction. Watch here: https://salafidawah.co.uk/2024/04/21/contribution-of-the-callous-zionist-propagandist-and-rumour-monger-the-butcher-of-gaza-netanyahu-to-the-blatant-lies-that-led-to-the-2002-invasion-of-iraq/

We say to those who support Netanyahu that Allah says:

وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُم مِّن دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنصَرُونَ

And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor you would then be helped. (Hud: 113)

And Allah knows best

Clarification regarding Tijaniyyah – By Al-Allamah Abdur Rahman Ifreeqee – Part 1

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

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

Al-Allamah Abdur Rahman Al-Afreeqee, may Allah have mercy upon him, stated:

He (i.e. Ahmad Tijani) said in Jawaahir Al-Ma’aanee: Indeed a single utterance of ‘Salatul Faatiha’ is equal to every ‘Tasbeeh’ (i.e. to say Subhaanallaah) that takes place in the ‘kawn’ (i.e. the entire existence or universe). [Source: Jawaahir Al-Ma’aanee page: 96.طبع مطبعة التقدم العلمية الطبعة الأولى]

Response to the above claim of Ahmad Tijani:

Then Al-Allaamah Abdur Rahman stated:

I think the one who uttered this speech is not really aware who Muhammad, peace and blessings of Allah be upon him, is! He is not really aware of what Muhammad, peace and blessings of Allah be upon him, was sent with and why Muhammad was sent.

Indeed the Messenger, peace and blessings of Allah be upon him, definitely fulfilled the trust he was entrusted with; conveyed the message and strove in the path of Allah until he passed away.  He is the seal of the Prophets and the legislation (in belief and acts of worship) he conveyed abrogates every other law until the day of judgement. There is no human being who has ever brought anything similar to what the Messenger Muhammad  brought after he left this world. Whoever claims that there is a revelation or that he has received revelation after Muhammad, then indeed this is the greatest lie against Allah.  Allah, The Most High, said:

وَلَا تَقُولُواْ لِمَا تَصِفُ أَلۡسِنَتُڪُمُ ٱلۡكَذِبَ هَـٰذَا حَلَـٰلٌ۬ وَهَـٰذَا حَرَامٌ۬ لِّتَفۡتَرُواْ عَلَى ٱللَّهِ ٱلۡكَذِبَ‌ۚ إِنَّ ٱلَّذِينَ يَفۡتَرُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ لَا يُفۡلِحُونَ
مَتَـٰعٌ۬ قَلِيلٌ۬ وَلَهُمۡ عَذَابٌ أَلِيمٌ۬

And say not concerning that which your tongues put forth falsely: “This is lawful and this is forbidden,” so as to invent lies against Allah. Verily, those who invent lies against Allah will never prosper.  A passing brief enjoyment (will be theirs), but they will have a painful torment.’’ [An-Nahl. 116-117]

The Prophet said:
وخير ما قلت أنا والنبيون من قبلي: لا إله إلا الله وحده لا شريك له، له الملك وله الحمد وهو على كل شيء قدير

And the best thing said by me and the previous prophets is: ”There is no deity worthy of worship other than Allah, who is alone, having no partner. His is the dominion, and to Him belongs all praise. He is, of everything, All-Capable.”  [Silsilah As-Sahihah. Number: 1503]

Therefore, will anyone with a sound intellect affirm that a single utterance of Salatul Fatiha is better than a single Dhikr that has been transmitted from the Prophet with an authentic chain of transmission, let alone all the Adhkaar (supplications) that take place in the Kawn (i.e. the entire existence or universe)?  Do you not use your intellects?! O people! Did they [Adam, Nuh, Musaa, Eesaa and Muhammad (peace be upon them)] not used to remember Allaah? So is the innovator of this Tareeqah Tijaaniyyah better than these Prophets?

He (i.e. Ahmad Tijaani) stated in Al-Ifaadah (page: 80): ”Whoever does not believe that it (i.e. Salatul Fatihah) is from the Qur’aan will not receive a reward from it [i.e. he or she will not be rewarded for reciting Salatul Fatiha]”.

So we say: Whoever believes that (Salatul Fatiha) is from the Qur’an, then indeed he has committed clear disbelief because revelation is not sent down except to a Prophet. We do not find this (Salatul Fatiha) in the Qur’an; rather not even in a fabricated hadeeth attributed to Allah’s Messenger.  Is the one to whom ‘Salatul Fatiha’ was revealed a Prophet or a Wali?  If he is a Wali, then revelation is never sent down to a Wali.

The people in this Tijani path are two types of people: The first group: If they believe that ‘Salatul Fatiha’ is from the Qur’an, then indeed they have exited the fold of Islam. (I) The second group: If they believe that ‘Salatul Fatiha’ is not from the Qur’an, then indeed they have exited from their Tijani path because there is no reward in it. (1)

Footnote I: Principles regarding Takfeer (i.e. the principles applied by upright scholars before removing a Muslim from the fold of Islam due to deviation.

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

Knowledge of The Unseen – A Brief Rebuttal Against All The Extremist Sufis

Neither Do the Prophets, Messengers and Angels Possess Knowledge of Unseen nor Does Allah Reveal the Unseen to Anyone Else, Except What He Wishes to Inform the Prophets and Messengers

Allah (The Most High) said: [وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ – And with Him are the keys of the Ghaib (all that is hidden), none knows them but He].

In his explanation of the above Ayah, Imaam Ash-Shanqeetee, may Allah have mercy upon him, brought a number of robust proofs to demonstrate and establish that even the most knowledgeable amongst the creation- Allah’s Messengers and Angels-do not posses knowledge of the Unseen. The Imam, may Allah have mercy upon him, said:

Proof A: Aa’isha (may Allah be pleased with her] was falsely accused and the Prophet (peace and blessings of Allah be upon him] did not know whether she was innocent or not until Allah informed him, saying: [ أُولَٰئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ- ‘Such (good people) are innocent of (each and every) bad statement which they say].

Proof B: Prophet Ibrahim, peace be upon him,  slaughtered a lamb for the angels, whilst not knowing that they were angels until they informed him that they were angels. Allah said that the angels said to him: [إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ    – We have been sent against the people of Lout (Lot). (11:70)]

Proof C: When the angels came to Prophet Lut (peace be upon him), he did not know that they were angels, and due to that Allah said: [عَصِيبٌ سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَٰذَا يَوْمٌ – He was grieved on their account and felt himself straitened for them (lest the town people should approach them to commit lewdness with them). He said: This is a distressful day]. And because of this Allah said that lut said: [لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَىٰ رُكْنٍ شَدِيدٍ  – Would that I had strength (men) to overpower you, or that I could betake myself to some powerful support (to resist you). (11:80)]. He did not know the news the angels brought until they said to him: [إِنَّا رُسُلُ رَبِّكَ لَنْ يَصِلُوا إِلَيْكَ – Verily, we are the Messengers from your Lord!]

Proof D: Prophet Ya’qub, peace be upon him, lost his eye sight due to grieving for Yusuf (peace be upon him), whilst he was in Egypt.  He did not know anything about Yusuf until Allah reveal news about him.

Proof E: Prophet Sulayman (peace be upon him), even though Allah gave him authority over the devils and subjugated the wind in his service, did not know about the people Bilqees until the Hud-hud came with news about them. Allah said that the Hud-hud said: [أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ  – I have grasped (the knowledge of a thing) which you have not grasped and I have come to you from Saba’ (Sheba) with true news].

Proof F: Prophet Nuh (peace be upon him) did not know that his son – who was drowned- was not from those members of his household who were to be saved, as Allah said that Nuh said: [رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ   – O my Lord! Verily, my son is of my family! And certainly, Your Promise is true.(11:45)]

He did not know the reality of the affair until Allah informed him, saying:

[بِهِ عِلْمٌ ۖ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ ۖ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ  – He said: “O Nuh (Noah)! Surely, he is not of your family; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonish you, lest you be one of the ignorant].

And indeed Allah (The Most High) also stated in Surah Hud about Nuh that he said to his people: [وَلَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ -And I do not say to you that with me are the Treasures of Allah, “Nor that I know the Ghaib (unseen)].

Proof G: And when Allah said to the Angels:  [هَٰؤُلَاءِ إِنْ كُنْتُمْ صَادِقِينَ أَنْبِئُونِي بِأَسْمَاءِ -Tell Me the names of these if you are truthful]; Allah said that the angels replied: [قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا  -They (angels) said: “Glory be to You, we have no knowledge except what you have taught us.

Therefore, it is very clear that the most knowledgeable amongst the creation, the Messengers and the Angels, do not know anything of the unseen except what Allah makes known to them. Allah (The Most High) informs His Messengers what He wishes from the knowledge of the Unseen, as Allah stated:

[وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَٰكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ ۖ- Nor will Allah disclose to you the secrets of the Ghaib (unseen), but Allah chooses of His Messengers whom He pleases].

And Allah said: [إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ  عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَد- (He Alone) the All-Knower of the Gha’ib (unseen), and He reveals to none His Gha’ib (unseen).” Except to a Messenger (from mankind)…(2)

[1] An Excerpt from ‘Al-Anwaar Ar-Rahmaaniyyah Li-Hidaayah Al-Firqah At-Tijaaniyyah. Pages 14-16]
[2] An Excerpt from ‘Tafseer Al-Qur’aan Bil-Qur’aan Min Adwaa Al-Bayaan’ pages 169-170’ Daar Hady An-Nabawiy’ 2nd ed. (1431AH -2010)]

[1] Brief Acquaintance with Al-Allamah Umar Bin Muhammad Al-Fullani (or Al-Fullata)

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

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

The reason behind sharing this series stems from my beloved Salafi brother, close friend, and confidant, Ustaadh Abu Tasneem, Mushaf Al-Banghali, may Allah protect him, who spoke to me recently about Al-Allamah Umar Fullata, may Allah have mercy on him. I mentioned that he is from my tribe and that I had come across his name briefly in the Majmu’ah of Allamah Abdul Muhsin, may Allah preserve him. Ustaadh Abu Tasneem then informed me that Shaikh Al-Allamah Umar Fullata has beautiful and beneficial lectures available online and encouraged me to share his biography with those who may not be familiar with him. He also helped me locate a specific Risaalah by Al-Allamah Abdul Muhsin that is dedicated to Al-Allamah Umar. Some wonder or feel confused about why we mention either Ustaadh Abu Tasneem or others when discussing some benefits shared on this website. My answer to them is that we are living in a time where it is common to take credit for others’ efforts or to attempt to alter history. Therefore, when we are directed to a specific matter that we were unaware of or encouraged to engage in something commendable, it is our duty to express gratitude to those individuals rather than act as if it was solely our own doing. May Allah keep us from being among those who claim what is not theirs or those who try to rewrite history out of self-importance. If someone finds the mention of names unnecessary, we respect their viewpoint but prefer to take actions that protect our hearts from concealing the merits of others. To proceed:

Al-Allamah Abdul Muhsin Al-Abbad al-Badr, may Allah preserve him and prolong his life upon everything pleasing and beloved to Him, stated:

All praise is due to Allah; we praise Him and seek His assistance, and we ask for His forgiveness. We seek refuge in Allah from the evils of our souls and from the evil of our actions. Whomever Allah guides, there is no one to mislead him, and whomever He allows to stray, there is no guide for him. I bear witness that there is no deity worthy of worship except Allah, alone without partner, and I bear witness that Muhammad is His servant and Messenger, His beloved and chosen one among His creation. Allah sent him as a bearer of glad tidings and a warner before the Hour, calling to Allah by His permission and as a shining lamp. He guided his nation towards all that is good and warned them against all that is evil. O Allah, send Your blessings, peace, and mercy upon him, his family, and his companions, and upon those who follow his path and are guided by his guidance until the Day of recompense. To proceed:

The speech with you, dear brothers, in this meeting is about Shaikh Umar Muhammad Fallata, may Allah have mercy on him. If this speech were taking place in another country among who are not fully acquainted with Shaikh Omar, may Allah have mercy upon him, what I say to you might have contain some benefit. However, since we are speaking about him in Madina among people who are acquainted with him, the benefit may not be particularly significant. My speech regarding Shaikh Umar, may Allah have mercy on him, will cover several matters:

Firstly: His name, birth, and upbringing.

Secondly: His creed, his call to Islam, and his methodology.

Thirdly: His teaching at the Prophet’s Mosque.

Fourthly: His administration of the Dar Al-Hikma in Madina.

Fifth: His other works outside Dar Al-Hikma, in addition to his supervision of Dar Al-Hikma.

Sixth: His number of his pilgrimages.

Seventh: How I came to know Shaikh Omar and the nature of the relationship between us.

Eighth: His characteristics and the similarities between him and his Shaikh, as well as my Shaikh, Shaikh Abdur Rahman Al-Afreeqee, may Allah have mercy on him.

Ninth: A mention of examples of his humour and anecdotes, may Allah have mercy on him.

Tenth: His passing, and his descendants.

Source: “Ash-Shaikh Umar Bin Muhammad Fulata, rahimahullah, Wa Kayfa A’raftuhu” page 1-3
To be continued InShaAllah

[44] Ascent and Decline of the Ottoman Empire

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

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

Sultan Abdul Hamid acknowledged the significance of adopting Arabic as the official language of the Ottoman Empire from the very beginning of his reign. He conveyed his appreciation for the elegance of the Arabic language and expressed regret that it had not been designated as the state language sooner. He had suggested this concept to Khayr al-Din Pasha, the Grand Vizier of Tunisia, but encountered opposition from Said Pasha, the palace’s chief secretary, who contended that Arabizing the state would undermine the prominence of the Turkish element within the empire. Saeed Pasha was a man of limited substance, and his remarks mirrored that vacuity. What relevance does the Turkish element hold in this context? The matter at hand is fundamentally different. This is one issue, while that is another. Implementing Arabic as the official language of the state would, at the very least, enhance connections with the Arab community.

Sultan Abdul Hamid II voiced concerns, especially at the beginning of his reign, regarding the varying viewpoints of his ministers and palace officials. He believed they were significantly swayed by Western ideologies and nationalist feelings, which placed pressure on the imperial court during the reigns of his father, Sultan Abdul Majid, and his uncle, Sultan Abdul Aziz, as well as during his own governance. The resistance to Sultan Abdul Hamid’s initiative to Arabize the Ottoman state was not confined to ministers influenced by the West; it also faced opposition from certain religious scholars. The Ottoman Empire committed a grave mistake by neglecting to Arabize its state and its populace in alignment with the language of the Quran and sound legislation. [An Excerpt from Ad-Dawla Al-Uthmaniyyah Awamil An-Nuhud Wa Asbab As-Suqut 6/470-471]

Importance of the Arabic language

https://www.salafisounds.com/wp-content/uploads/2021/03/The-Importance-of-the-Arabic-Language-and-How-to-Study-It-Hasan-Somali-PDF.pdf

[43] Ascent and Decline of the Ottoman Empire

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

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

Sultan Abdul Hamid aimed to win the loyalty of Sufi orders for the Ottoman state and to encourage the idea of Islamic unity. He effectively linked the caliphate’s center – Istanbul – with the tekkes and Sufi gathering places across the Islamic world. [Footnote a] He used the Sufi movement to promote Islamic unity and also involved ascetics outside the Sufi tradition to support the idea of Islamic congregation. In the caliphate’s capital, a main committee was created, made up of scholars and Sufi leaders, who acted as advisors to the Sultan on issues related to Islamic unity. The prominent members of the central committee of the Islamic University included Sheikh Ahmad As’ad, the representative of the Sharif in Hijaz, Sheikh Abu al-Huda al-Sayyadi, the leader of the Rifa’i order, and Sheikh Muhammad Dhafir al-Trabulsi, the head of the civil order and a distinguished scholar of the Holy Mosque in Mecca. They were joined by several other notable figures.

The Ottoman Empire set up various subordinate organizations throughout its territories, all managed by a central committee. One of these organizations was based in Mecca, overseen by the Sharif of Mecca, with the main goal of fostering Islamic unity during the Hajj season among the pilgrims. Another important organization was located in Baghdad, with a similar purpose for the followers of the Qadiri order, who often journeyed from North Africa to honor Sheikh Abdul Qadir al-Jilani, the founder of the order. In a specific year, the number of these pilgrims was estimated to be about 250,000.

The Baghdad Committee was focused on preparing individuals to promote the concept of an Islamic university and to resist French colonialism in North Africa. French intelligence characterized the actions taken by these individuals from North Africa, who had come from Baghdad, as provocations by certain religious leaders affiliated with the Qadiri order. The Central Committee of the Islamic University in Istanbul has an African branch operating in North Africa, which functions in complete secrecy. Its mission is to coordinate efforts among the religious groups in that region, resisting French occupation. The groups involved are: (Shadhili, Qadiri, and Madani). The impact and reputation of this movement were so significant that the French intelligence agency in North Africa remarked: (The Sultan Abdul Hamid, as the leader of the Islamic community, is able to coordinate a local reaction due to his strong connections with religious organizations in North Africa, which can, if needed, oppose any foreign authority.)

The French intelligence was unable to uncover the methods of the Sufi orders associated with the Islamic caliphate in North Africa. All it managed to do was attempt to undermine the authority of Sultan Abdul Hamid in the minds of the Muslims in North Africa, as well as to challenge the policy of Islamic unity. This was pursued through a French strategy that involved:

– Enticing certain Sufi leaders with financial incentives and positions to support France and its policies in North Africa.

– Preventing pilgrims from performing the Hajj, so they do not meet the advocates of the Islamic University during the appropriate occasion. This means: not officially announcing a ban on the Hajj, but rather implementing health measures to instill fear in the people, such as spreading news about the presence of cholera. Sultan Abdul Hamid sent a group of ascetics and mystics to India to work on thwarting the English attempts aimed at stripping the caliphate from the Ottomans and granting it to the Arabs. This caravan also made contact with some rulers of the Arabian Peninsula, particularly in Hijaz. There were connections between Sultan Abdul Hamid, in his capacity as the head of the Islamic University, the Caliph of Muslims, and the Sultan of the Ottoman Empire, and the gatherings of Sufi orders and their leaders in Turkestan, South Africa, and China. Some of these connections have been revealed, while most remain insufficiently documented. He succeeded in uniting the Sufi orders; however, he chose to remain silent about many of their doctrinal deviations. Consequently, during that period, the Sufi orders strayed from the Book of Allah and the Sunnah of the Messenger of Allah, peace and blessings of Allah be upon him, except for those whom Allah had mercy upon. This deviation weakened the Ummah and contributed to the fall of the Sunni Ottoman Islamic Caliphate. [An Excerpt from Ad-Dawla Al-Uthmaniyyah Awamil An-Nuhud Wa Asbab As-Suqut 6/468-470]

Footnote a: http://www.ibntaymiyyah.com/articles/dgfil-the-origin-of-the-sufis-is-from-basrah-iraq.cfm

Acknowledging Allah’s Blessings In Manchester and Hoping for More

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, Contemporary Issues.

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

Allah, The Exalted, says:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

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

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

This verse encompasses all the Masaalih (welfare and wellbeing) for the servants of Allah in their worldly matters and the Hereafter – whether it be in their interactions with one another or in their relationship with their Lord. This is because every servant of Allah is faced with two responsibilities and duties – either fulfilling the rights owed to Allah or fulfilling the rights owed to Allah’s creation. Regarding the responsibilities towards creation, they encompass righteous companionship, mutual assistance in what Allah loves, and obedience to Allah which are the ultimate purpose for seeking happiness and success in the hereafter. [1]

Concerning Dawah Salafiyyah in Manchester, Shaikh Abu Khadeejah, may Allah safeguard him, stated:

“Manchester has a long history of Salafi Da’wah, māshā Allāh Allāhumma bārik. Dr. Faisal Malik and myself were living in Rusholme — and Abu Iyaad (who was in Essex Uni at the time doing his Phd) would visit us. And we would visit him in Essex. Abu A’ishah (my elder brother who was doing his PhD in Manchester Uni) set up the Quran and Sunnah society because the Islamic ISOC was run by Ikhwanis. Murad Al-Jazā’irī was around in those days — and within months, he started fighting us and gathering his “files”. Then he had a change of heart after a few sittings, followed by several bouts of toing and froing between us and Jimas and Brixton causing corruption. Very active period: regular lectures at Ambrose (Manchester Uni prayer hall, a converted church building), also at Salford Uni and UMIST. A lot of battles on campus with Fosis, HT, Ikhwanis, takfīris, etc. It was in this period (late 1995 and early 1996) that we split from Jimas (after the Ali Tamimi visit) and we set up Oasis, which was dissolved in the same year (1996) after the Oasis conference in Birmingham. Then after that, we set up Salafi Publications: Myself, Abu Iyaad, Abu Talhah (rahimahullāh) along with our brother Abu Hakeem who was in Madinah. Dawah spread through the website, yahoo email groups, book publications, translations, audio, the “Blazing Meteor” series, etc. That was the era of Ibn Bāz, Al-Albāni, Ibn Uthaimīn, Muqbil, Rabee, An-Najmi, Ubayd, etc — visits from Abdus-Salām Burjis, etc Foundation years: from 1993 to 2001, I’d say. A lot of the brothers who stood firm are still around, although some have died since, may Allah protect the living and have mercy on the deceased”. [End of quote]

Since the departure of Shaikh Abu Khadeejah and others from Manchester – may Allah bless and reward them for establishing the foundation as much as they could, Salafiyyah has remained evident and clear through the various challenges posed by the Mubtadi’ah and the Hizbiyyoon. This is our current situation, and one must ask Allah for safety until we meet Him, Amin. Currently, one must express gratitude to Allah for the following blessings: a masjid, a bookstore, employment opportunities for some brothers and sisters, three lessons each week from the works of major scholars, Al-Allamah Ahmad An-Najmi and Al-Allamah Ubaid Al-Jabiri, may Allah have mercy on them, as well as all the scholars who have passed away, and our parents; the books of Al-Allamah Salih Al-Fawzan, may Allah preserve him, as taught by Ustaadh Abdul Hakim, may Allah preserve him.

Additionally, there are visits from students outside of Manchester and the organised conferences with the local Mashayikh whenever possible, supported by numerous volunteers in the community. There is a Quran school at the masjid and the bookstore, the weekend school at the masjid, and the Tuition club for primary to GCSE years, as well as Arabic and Quran classes for both men and women, along with online education and tuition. All of these are purely the blessings of Allah. May Allah grant everyone the Tawfeeq to continue and to bring others along, through whom our Lord bestows even more blessings, fostering cooperation in Bir and Taqwah, brotherhood for the sake of Allah, and striving for all that is beloved to Allah, Amin.

As youth back in 1995, we never expected these blessings. Yet, a believer should always maintain a positive expectation of their Lord while doing their utmost, asking for forgiveness due to our numerous shortcomings and thanking Allah for His blessings. We look forward to more blessings, InShaAllah, especially with many young people returning from their studies to serve their communities, and others who are still pursuing their education abroad. InShaAllah, they will bring back the knowledge gained from the scholars, and we happily join them to visit our local Mashayikh in seeking guidance on how to enhance Dawah in our communities. The youth are the future bearers of Dawah, so they must be supported, shown kindness and embraced, and together we seek advice from the scholars and our local Mashayikh to pursue everything that will protect our Aakhirah. May Allah grant them success in completing their studies and returning to benefit all communities across the country, Amin.

Truly, my Mancunian brothers and sisters, the issue at hand goes beyond the length of a person’s stay, the impact of their efforts, or how quickly they surpass others in learning and Dawah. What is truly important is the ongoing supplication to Allah for Tawfeeq to fulfill one’s acts of worship, striving to gain knowledge to the best of one’s ability, and keeping a watchful eye on one’s intentions until we meet our Lord. May Allah bestow upon us Tawfiq, Ikhlas, Thabaat, and Husnul Khatimah.  Only Allah is aware of how much time each person has in this life, so we should support each other, offer advice to one another, and take actionable steps to empower one another in everything that is pleasing to Allah. Umar Ibn Abdul Azeez, may Allah have mercy upon him, said: Whoever advises his brother to rectify affairs related to his religion and gives him insight into a worldly affair has perfected their relationship and fulfilled his obligation of (brotherhood) to him”. [2]

The feelings shared in this post are entirely my own, yet I am aware that many other brothers in their mid fifties, like myself, resonate with these thoughts. This includes my beloved Salafi brother, close companion, confidant, and colleague in the education sector, Ustaadh abu Tasneem Mushaf Al-Banghali. May Allah protect him and guide us all towards what is beloved and pleasing to Him. Amin.

Abu Mu’aawiyah/Abu Abee Bakr [Abdullah Jallow, Al-Fulani Al-Gambi]

[1] An Excerpt from “Bada’i at-Tafsir Al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah. 1/307. Publisher: Daar Ibn Al-Jawziyyah 2nd Ed, 1431AH

[2] Tarikh at-Tabari 6/572

Some etiquettes with the wife when returning home

Written by Abdullah Jallow on . Posted in Basics, Family & Women, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Scholars of Islam, Uncategorized, Worship - 'Ibaadah'.

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

Once Jabir, may Allah be pleased with him, was returning from an expedition with the Prophet, peace and blessings of Allah be upon him, and he was riding fast in order to get home as he was newlywed, so the Prophet told him to slow down in order to give the women time to prepare themselves. Jabir said, “When we were about to enter (Al-Madinah), the Prophet said, ‘Wait so that you may enter in the afternoon so that the lady of unkempt hair may comb her hair and the one whose husband has been absent may shave her pubic region'”. [1]

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

It is disliked to enter (i.e. the house) without seeking permission and giving salam, especially when returning from a journey. One should not come to his family and his wife unless they are aware of his entry, so that they may prepare themselves. He should not come to her suddenly, whilst she is in a state [i.e. physical appearance, clothing etc] in which she does not like her husband to see her. [2]

Abu Hurairah, may Allah be pleased with him, narrated that the Messenger, peace and blessings of Allah be upon him, said: “Travelling is a portion of torment. It prevents one of you from your sleep, food, and drink. So when one of you fulfils his (need behind that travelling), then let him hurry back to his family” . [Muslim 1927]

Imam An-Nawawi, may Allah have mercy upon him, said: One is prevented from full sleep and its full enjoyment due (to) difficulties, tiredness, heat and cold, worries, fear, isolation from one family and rough (circumstances). Therefore, it is recommended that one returns to his family after fulfilling his business and does not delay his return due to something else  that is not important. [3]

[1]Al-Bukhari 5079]

[2] An Excerpt from It’haf at-Tullab Bi-Sharh Mandhoomah Al-Aadab. page 144

[3] An Excerpt from ‘Saheeh Muslim Bi-Sharh An-Nawawi 13/60. Publisher: Dar Al-Kotob Al-Ilmiyyah’ 1st edition 1421AH (Year 2000)

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Madkhali 91

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

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

All praise is due to Allah, and peace and blessings be upon our Prophet Muhammad, his family, companions, and those who follow him in righteousness until the Day of recompense. To proceed:

This is an advice of mine to my children, my brothers, the Muslims, and particularly to the people of Hadith and the Salafis. I advise them to fear Allah, to adhere to the rope of Allah, hold firmly to it, and to adhere to the methodology of the righteous predecessors in creed, worship, manners, mutual dealings, transactions, and all aspects of Islam and matters of life.

I advise them with agreement and unity upon the truth, and to hold fast to it with the molar teeth (i.e. adhere to it strongly), cooperating upon righteousness and piety, aid (one another) upon it, help the oppressed, give importance to striving in the path of Allah, elevating the statement of truth and monotheism, and reject the Bidah and misguidance that have corrupted the beliefs and minds of many Muslims, thus ruining their lives, and make them become (like) debris, similar to the debris of the flood, and to return the one who has fallen into (such situation) to the Book of Allah and the Sunnah of His Messenger, (the path) of the rightly guided caliphs and the rightly guided Imams.

This is a brief (quick message, and what matters is not speech, but rather actions.

Avi Ashkenazi, stop bragging!

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

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

Allah, The Mighty and Majestic, said:

وَلِسُلَيْمَانَ الرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ ۖ وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ ۖ وَمِنَ الْجِنِّ مَن يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ ۖ وَمَن يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ

And to Solomon (We subjected) the wind, its morning (stride from sunrise till midnoon) was a month’s (journey), and its afternoon (stride from the midday decline of the sun to sunset) was a month’s (journey i.e. in one day he could travel two months’ journey). And We caused a fount of (molten) brass to flow for him, and there were jinns that worked in front of him, by the Leave of his Lord, and whosoever of them turned aside from Our Command, We shall cause him to taste of the torment of the blazing Fire. (Sabah. Ayah 12)

Read: The Greatest King of all Time (Prophet Sulayman), The Ant, The Hoopoe, The Upright Scholar, The If’reet and The Intelligent Queen!

The Greatest King of all Time (Prophet Sulayman), The Ant, The Hoopoe, The Upright Scholar, The If’reet and The Intelligent Queen!

Avi, calm down and stop bragging! Your weapons have not attained the power that would instill fear in the hearts of those who truly believe in the final Messenger, nor can they ever achieve the might that was bestowed upon Prophet Sulayman, peace and blessings of Allah be upon him. Therefore, no believer fears your most deadly weapon truly, as nothing is invulnerable or invincible, and no one can match the Muslim kingdom of noble prophet Sulayman, peace and blessings of Allah be upon him, until the Day of Judgment. Get rid of the following article:

Reflections on some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali 90

Written by Abdullah Jallow on . Posted in Contemporary Issues, Deviated Callers & Individuals, Fatawa-Rulings, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

It is necessary to bring together the disparager and the disparaged, the refuter and the refuted, and to seek judgment in the (presence) of the scholars. It is not permissible to pass judgement on the refuted and disparaged person in absentia: 

This is one of the Shubuhaat (1) of Adnan Ar’ur, when he used to demand (or request) from Shaikh Rabee, may Allāh have mercy upon him, to seek judgement (together with him) in the (presence) of Al-Allamah Al-Uthaymin, may Allāh have mercy upon him, concerning the Mukhaalafaat and Dalaalaat (2) for which he was criticised. He used to falsely accuse the scholars – who denounced him due to the observations they made regarding his falsehoods – that they pass judgment on him in absentia, meaning  before Al-Muhakamah (i.e. that in order to make a judgement against him, both him and his opponent must be present in the presence of a scholar), and according to him, this is not permissible. 

Al-Allamah Rabee Al-Mad’khali, may Allāh have mercy upon him, was asked, as found in his treatise “Dar Baghi Adnan” about this Shubha (3): “What is your opinion regarding Adnan’s speech as follows: ‘Among the matters that are universally agreed upon by the nations- Jews, Christians, and Zoroastrians – is that during judicial rulings and judgement, it is incumbent to hear from both parties. It maybe that he did not intend this, maybe he did not desire it, maybe it is a slip of the tongue, maybe it is a Shami expression which is different from a Saudi, maybe it is a Maghribi expression which is different from a Mashriqi. (4) When a man rejects Niyyah [i.e. intention which is a requirement in acts of worship] in Islam, then a judgment is issued without hearing the other side, (leading to accusations of) disbelief; how is (this) disbelief? Meaning, what is its ruling (i.e. the ruling on rejecting Niyyah in islam)? A disbeliever! So how can one judge, be pleased with and accept that a person has rejected Niyyah in Islam merely based on a phone call from an unknown person. Masha-Allah, masha-Allah, (is this) based on knowledge and piety; masha Allah, based on understanding?! Someone on the phone from Europe is talking about a well-known person who is a pioneer in Dawah and lives among them, so what prevented them from verifying this issue?

Shaikh Rabee, may Allāh have mercy upon him, replied: 

Indeed, we are profoundly flabbergasted by this man’s hotchpotch in his speech about the scholars, his belittling of them and his self-aggrandizement in this instance. We are profoundly flabbergasted that he conflates judicial rulings with fatwas, so, at times considering their responses as fatwas and at other times as judicial decisions. This is a strange hotchpotch and an atrociously flawed argument on his part. Sadly, he has placed himself in the position of mentoring senior scholars- members of the Council of Senior Scholars- who have devoted their lives to knowledge, fatwas, and judiciary rulings. They know what is required of them when a questioner asks them questions and when they issue rulings. In any case, it can be understood from his speech (i.e. Adnan) regarding judicial rulings that it is not permissible to issue rulings on someone who is absent under any circumstances.

This speech is false. There are numerous situations where a judgment can be made on a person who is absent and it is not a condition that he should be present, nor is a judge obliged to hear from both parties. This matter is well-established and its proof is that Hind bint Utbah said to the prophet Muhammad, peace and blessings of Allāh be upon him, “Indeed, Abu Sufyan is a stingy man and he does not give us what suffices me and my children, can I take from his wealth?” He (i.e. the prophet) said: “Take from his wealth that which suffices you and your children”. [Al-Bukhari 5364 and Muslim 1714]

He did not say: “Where is Abu Sufyan? Where is he, bring him to me so that he hears this speech?” Allāh’s messenger, peace and blessings of Allāh be upon him, passed a judgement on him while he was absent. He allowed this woman – the wife of Abu Sufyah – to take from his wealth even without his consent. This is a ruling on an absent person. In the Mad’habs of Ahmad, Shafi’i, and Malik, and other than them among the scholars of the Ummah, is that in matters regarding the rights of the people and mutual dealings, it is permissible to make a judgement on the one who is absent.

Here, I reference what Al-Bukhari has stated. He said: “Chapter: Judgment on the one who is absent” with his chain of narration to Urwah, from Aisha that Hind said to the Prophet, peace and blessings of Allāh be upon him, “Indeed, Abu Sufyan is a stingy man and I am in need from his wealth”, so he said: “Take what suffices you and your children in a reasonable manner”. Al-Hafidh (i.e. Ibn Hajr) said about the statement “(Judgement) on the one who is absent”, meaning, (concerning) the rights of the children of Adam, but not Allāh’s rights, based on the consensus (of the scholars that this applies) even if evidence is established against an absent person regarding theft, for instance, financial judgments that is other than the judgment of cutting the hand. Ibn Battal said: “Malik, Al-Layth, Al-Shafi’i, Abu Ubaid, and others have permitted judgments on the absent person”.

Ibn Abd al-Barr said: “the comprehensive nature of judicial rulings in lawsuits”: Judgment can be made against an absentee with regards to rights, mutual dealings, debts, and all rights, with the exception of real estate because no judgement is made about it, except if the person’s absence is prolonged and it harms his opponent. If this becomes the case, a judgement is made. This is the Mad’hab of Malik. When it is the case that it is permissible to pass a judgment on a dead person, judgement on an absent person is even more permissible. Also, in the Mad’hab of Imam Ahmad, judgement on an absent person is permissible”. The author of “Al-Mughni” reported a difference of opinion on this matter, then he (concluded that what) carries more weight is the permissibility (of passing judgement on an absent person) and he used as evidence the hadith of Aa’isha in the story of Hind, while also pointing out contradictions in Abu Hanifa’s stance.

Adnan neither knows the value of the scholars nor the value of knowledge, nor does he know the conditions of Fatwa. Despite this, he behaves arrogantly towards the scholars and makes them the most ignorant people. So, all the nations make it a condition with regards to judicial rulings and lawsuits that the judge should hear from both parties; all the nations, in Adnan’s view, are acquainted with this, Jews, Christians, and Zoroastrians, while these scholars are ignorant of these matters that are known to the nations of disbelief.

Then the questioner said: May Allāh protect you. What is your view on his earlier statement where he said that perhaps it wasn’t intended that way, it could have been a slip of the tongue, or that the expression might differ between Syrian and Saudi dialects, or even between Moroccan and Eastern expressions, thus, one passes a judgement without hearing the other side in the matter of disbelief. How can that be considered disbelief, meaning, when a man rejects the Niyyah in Islam?

Shaikh Rabee- may Allāh have mercy upon him – responded: This man has elevated himself and his speech to a status unprecedented by anyone else. Scholars listen to the speech of a scholar or someone other than him, clarifies for him that it is a mistake, and then criticises. (For instance), one narrates a hadith and makes a mistake, he (another person) says: “So and so has made a mistake, so and so has misperceived, so and so makes a lot of mistakes, so and so narrates munkar hadith”. He does not summon this narrator and say: “Maybe you intended such and such; inform me of what you intended, perhaps you intended such”. (Rather), he passes judgement on his speech that it is an error. He reads a book, then finds an error in it, he authors volumes to debate this scholar regarding what he considers as mistakes, and none says that (one uses) this method mentioned by Adnan.

Al-Shafi’i engaged in discussions with Malik and Muhammad ibn al-Hasan, the companion of Abu Hanifa, regarding statements they made and rulings they issued. No one said to him: “Why did you approach Muhammad ibn al-Hasan or why did you not engage in discussion with Malik during his lifetime. Why? Why? Why?” No one says this, except the ignorant and the dull-witted who utter the likes of this speech, and put forward such objections. The Salaf used to critique people regarding their beliefs, their statements, and their actions, and they considered this as part of enjoining good and forbidding evil. They would issue fatwas based on the statements they received, and no one says they did not summon the speaker and say, “What did you intend, this or do you intended such and such”. 

An Excerpt from Juhud Al-Allamah Rabee Al-Mad’khali Fee Naqd Shubuhat Al-Hizbiyeen An Manhaj An-Naqd Inda Ahli As-Sunnah As-Salafiyyeen 165-170

[1] Shubuhaat: doubts or ambiguities that are made to resemble truth but are falsehood in reality

[2] Mukhalafaat: deeds, beliefs, or methodologies that are opposition to what is right in the divine legislation. Dalaalaat: deeds, beliefs or methodologies that are tantamount to misguidance in religious practice.

[3] Shubhah: the singular of Shubuhaat

[4] Shaam: includes countries like Syria, Lebanon, Palestine etc. Maghrib: includes Algeria, Libya, Morocco, Tunisia etc. Mashriqh: includes Egypt, Sudan, etc