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Author: Salafi Dawah Manchester

Shaikh Fawzaan: The Methodology of Ahlus Sunnah In Their Combat Against The Khawaarij

Written by Salafi Dawah Manchester on . Posted in Deviated Groups, Sects and Parties.

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

 

 Imaam Barbahaaree (rahimahullaah) stated in Sharh- As Sunnah:

”It is permissible to fight the Khawaarij if they attack the wealth of the Muslims, or the Muslims and their families, but if they are dispersed, then the Muslim Ruler is not to seek after them, nor are their wounded to be killed, nor is booty taken from them, nor may those taken captive be killed, nor are those who flee to be pursued.”

Sheikh Saaleh Al-Fawzaan commented on the above statement of Imaam Barbahaaree (rahimahullaah) saying:

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 hope that they may repent.  If they cause uproar and manifest their strength, it then becomes obligatory upon the Muslims to fight them to avert their evil.

They are not fought on the basis that they are disbelievers; rather they are fought on the basis that they are Muslims who commit outrage and transgression against other Muslims. That is why when Ameerul Mumineen Ali (radiyallaahu-anhu) was asked about the khawaarij, ”Are they disbelievers?” He said: ”No, they flee from disbelief, but they are a people who have rebelled against us.”    Therefore, they (khawaarij) are not fought on the basis that they are disbelievers and that is why their women and children are not taken as captives, nor is their wealth taken, nor are their wounded killed; because they are only fought to avert their evil and not because of disbelief.

And regarding the saying of Imaam Barbahaaree (rahimahullaah):

‘It is permissible to fight the Khawaarij if they attack the wealth of the Muslims, or the Muslims and their families;’ because the Prophet (sallal-laahu-alayhi-wasallam) commanded that they are to be fought, and because Ali (radiyallaahu-anhu) fought them when they attacked and killed Abdullaah Ibn Khabbaab al Arrat and ripped open the stomach of his pregnant wife.  So Ameerul Mumineen Ali (radiyallaahu-anhu) decided to fight them as they brought about a good reason to be fought against.

And regarding the saying of Imaam Barbahaaree (rahimahullaah): ‘But if they are dispersed, then the Muslim leader is not to seek after them.”  If they refrain from fighting, the ruler is neither to chase them nor carry out a military expedition against them, as long as they do not commit acts of transgression. And no doubt they are misguided and are to be advised in hope that they may return (repentant) and are not fought.

And regarding the saying of Imaam Barbahaaree (rahimahullaah): ‘Nor are their wounded to be killed’; because the evil of the injured person is curtailed.   And regarding the saying of Imaam Barbahaaree (rahimahullaah): ‘Nor is booty to be taken from them’, meaning: their wealth is not to be taken as war booty; because it is the wealth of the Muslims.

And regarding the saying of Imaam Barbahaaree (rahimahullaah): ‘Nor may those taken captive be killed’ because they are Muslims, and by being injured and taken as captive their evil is curtailed.   And regarding the saying of Imaam Barbahaaree (rahimahullaah): ‘Nor are those who flee to be pursued’. If they flee, the leader is to leave them alone and not go after them as their evil is curtailed.

 [Source: It-haaful Qaaree Bitta’liqaat Alaa Sharhus Sunnah Lil Imaam Barbahaaree) by Sheikh Saaleh al-Fawzaan (hafidha-hullaah) (page: 240-242, Vol: 1)]

Witholding On The Position of Innovators – Shaykh Rabee’

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Articles, Da'wah - Calling To Islam, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Methodology - 'Manhaj'.

SHEIKH RABEE’S TRANSLATED TELEPHONE LECTURE THAT TOOK PLACE IN MASJID –AS-SUNNAH (CHEETHAM HILL MANCHESTER) ON 12TH JANUARY 2003

QUESTION: Concerning a man who says he is withholding on the issue of Abul Fitan alMaribee while he has actually read the refutations of the scholars, is he to be warnedagainst and boycotted?

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Concerning the Correct understanding of: Laa Inkaar fee Masaa-il Al-Khilaaf

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Seeking Knowledge.

There is no inkaar (renouncement/disapproval of one another) in those affairs of the Religion in which the (scholars) hold differences of opinion

Some people are under the illusion that what is intended by this statement, is that it is not permissible to disapprove of (one another) with regards to any affair in which difference of opinion is held. So based upon this (illusion of theirs), it becomes impermissible to disapprove of a Munkar (an evil) unless there is complete agreement in doing so. This is a wrong understanding necessitating the closure of the door of enjoining good and forbidding evil.

The scholars hold differences of opinion in most of the masaa-il; and that which is correct with regards to this statement (Laa Inkaar Fee Masaa-il Al-Khilaaf) is that there should neither be harshness in disapproval nor reprimand with regards to those issues about which there is no manifest proof to be taken as the final (affair). And the basis upon which this is founded is that the issues of khilaaf are of two categories;

The First Category Of Khilaaf:

They are those issues of khilaaf in which there is proof necessitating that it be taken as the final (affair). So here, the proof must be taken and the other statement/opinion in opposition is discarded.

And whoever follows the statement/opinion that is established to be in opposition to the proofs, then he is to be renounced/disapproved of.

The Second Category Of Khilaaf:

It is those issues of khilaaf in which the proof has not been manifested for it to be taken as the final (affair). It is an affair in which the evidences are either at contention or the views are at variance. This is an issue of ijtihaad, and there is neither disapproval nor reprimand against the one in opposition; rather advice is given for acquaintance with the statement/opinion that carries more weight.

This second category of (khilaaf) is what is intended by the statement (Laa Inkaar Fee Masaa-il Al-Khilaaf), which some people have understood in an unrestrictive manner. [1]