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A grief and regret of Abu Salama during the latter years of his life

Written by Abdullah Jallow on . Posted in Articles, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

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

Ash-Shabee – may Allah have mercy on him – said:

Abu Salama, may Allah have mercy upon him, used to argue with Ibn Abbas, may Allah be pleased with him and his father, and as result he was deprived of a lot of knowledge (1) and deprived of benefiting from him. Indeed, Abu Salama acknowledged this, expressed grief over his behaviour and regretted what emanated from it. In the latter (years) of his life, he said:

“If I had been gentle with Ibn Abbas, I would have acquired a lot of knowledge from him”. (2)

[1] Jami Bayan Al-Ilm 1/521
[2] Sunan Ad-Darimi 1/394

A Weaponised Ambiguity of Some of The Khawārij Broken and Scattered

Written by Abdullah Jallow on . Posted in Articles, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Fitnah, History of Islam, Innovations In Islam (Bidah), Khawaarij, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sin, The Salaf - Pious Predecessors.

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

Allah, The Most High, said:

أَفَمَن زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا ۖ فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ ۚ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ

Is he, then, to whom the evil of his deeds made fair-seeming, so that he considers it as good? Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them. Truly, Allah is the All-Knower of what they do! [Fatir. 8]

[أَفَمَن زُيِّنَ لَهُ سُوءُ   – Is he, then, to whom the evil of his deeds made fair-seeming].

Meaning, his evil and repugnant deeds have been made fair-seeming to him by shaytan and beautified in his eyes;

فَرَآهُ حَسَنًا

so that he considers it as good.

Meaning, considers his evil and repugnant deeds to be good like the one whom Allah has guided to the straight path and upright religion, but are the two the same? The first one commits evil deeds, considers truth to be falsehood and falsehood to be truth, and the second person performs good deeds, considers truth to be truth and falsehood to be falsehood. However, guidance is in the hands of Allāh.

 فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ

Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them.

Meaning, the misguided ones to whom their evil deeds are made fair-seeming and shaytan hinders them from the truth. There is nothing obligated to you (O Muhammad) except to convey the message and there is nothing on you regarding their guidance, rather Allah is the one who will recompense them for their deeds. [ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ- Truly, Allah is the All-Knower of what they do]. [1]

Sa’eed Bin Jubair, may Allāh have mercy upon him, said:

“This was revealed concerning the people of Bidah and evil desires”.

Qatadah, may Allāh have mercy upon him, said:

“And from them are the kharijites who make lawful the spilling of the blood of the Muslims and confiscating their wealth. As for the Muslims who commit major sins,  they are not from them (i.e. not from those whom the evil of their deeds are made fair-seeming) because they do not declare the major sins to be lawful. The one to whom doubts are made fair-seeming and is submerged in it, and his deeds are made fair-seeming to him, thus, he considers it as good, shaytan makes it fair-seeming to him through whispers”. [ 2] [end of quotes]

Some Kharijites (terrorists) seek to use this hadith to justify their heinous knife crimes in the name of Islam, but as usual, they are terribly mistaken – may Allah guide them or protect us from their dangerous misconceptions Amin.

Context of The Hadith “With slaughter I came to you”. (a)

Abdullah Ibn Amr Ibn Aas, may Allah be pleased with him and his father] was asked about the worst thing he saw committed by the Quraysh against Allah’s Messenger, peace and blessings of Allah be upon him, so he said:

“I was present when their notables met together one day in al-Hijr. They spoke about Allah’s Messenger, peace and blessings of Allah be upon him, and said, ‘We have never exercised patience in anything similar to that which we are exercising patient regarding this man. He has declared us fools, reviled our forefathers, criticised our religion, split our ranks and insulted our gods. Indeed, we have exercised patience regarding him in a great matter – or they stated some statement to that effect’.

So, while they were engaged in that discussion, Allah’s Messenger appeared and kept on walking until he touched the corner (of the Kabah, where the Black Stone is); then he went past them as he performed Tawaf around the Kabah. When he went past them, they made fun of some of the statements he was uttering, and I could see from (the expression) on his face that it (offended him). He carried on and when he went past them the second time, they made fun of him in the same manner and I could see from (the expression] on his face that it (offended him).

Then he carried on and when he went past them the third time, they made fun of him in the same manner. He said, ‘O Quraish! Listen to me. By the One in Whose hand is Muhammad’s soul, I have brought slaughter to you’. The people were very shocked by his statement to the extent that there was not a man among them except that he froze, as if there was a bird on his head, and those who uttered the harshest statements to him – prior to that – began speaking to him with the best words, saying, ‘O Abu Al-Qasim! Go away, go away, because by Allah you have never been an ignorant person’. So he left them.

The next day, they gathered at al-Hijr and I was with them. They said to one another, ‘You stated how impatient you are becoming with him, what you have heard about him and what he is saying, then as soon as he said something that alarmed you, you left him alone’. While they were in that state, Allah’s Messenger, peace and blessings of Allah be upon him, appeared and they all rushed towards him together, surrounded him and said, ‘You are the one who said such and such’ – making reference to what has reached them regarding the criticism he directs at their gods and religion. He said, ‘Yes, I am the one who said that’. I saw a man among them grab the neck of his garment, then Abu Bakr as-Siddeeq, may Allah be pleased with him, got up to defend him and said while crying, ‘Would you kill a man just because he says, ‘My lord is Allah?’ They left him and that was the worst incident of aggression I saw from the Quraish. [3]

In another hadith reported by Imam Al-Bukhari, Urwa Bin Zubayr, may Allah have mercy upon him, said, “I asked Abdullah ibn Amr, may Allah be pleased with him, ‘What was the worst thing the pagans did to Allah’s Messenger, peace and blessings of Allah be upon him?’ He said, ‘I saw Uqbah Bin Abee Mu’ayt coming to the Prophet while he was praying and put his sheet around his neck and squeezed it hard. Abu Bakr, may Allah be pleased with him, came and pulled Uqba away from the Prophet, peace and blessings of Allah be upon him, and said, ‘Do you intend to kill a man just because he says, ‘My Lord is Allah’, and he has brought forth clear signs (proofs) from your Lord?'”. [4]

So, we clearly see in the above narrations that the Prophet, peace and blessings of Allah be upon him, was greatly harmed by the Quraish notables. And regarding the statement of the Prophet, “O Quraish! Listen to me. By the One in Whose hand is Muhammad’s soul, I have brought slaughter to you”, Al-Allamah Salih Aala Ash-Shaikh, may Allah preserve him, said:

These people [i.e. Kharijites] come along uttering things and doubts that the Prophet said, ‘I have brought you slaughter’… ‘I have brought you slaughter’. They understand the word slaughter to mean the cutting off the head. This is an understanding that is very far removed from what is correct. And from the proofs that it is far removed from what is correct is that it has not been implemented (in this manner) by anyone from the Muslim Ummah – among the companions of the Prophet to whom this statement was made – up until our present time when these [khaarijites] implemented it in this manner!

The context of the Prophet’s statement “I have brought you slaughter” is that the Arabs and the disbelievers before Islam used to treat the captive or the enemy in various ways- torture, punishment, humiliation etc.. The Prophet forbade all of that, and said, “I have brought you slaughter”, meaning killing through confrontation [i.e. when war takes between combatants]. Slaughter in this context means to killing and encounter (between combatants) and it does not mean to pull out a knife as it is said or as they assume. Therefore, all that the Arabs used to do with regards to torturing the people before death, cutting off the ears, mutilating the person during war etc, Islam eradicated it, Thus, one thing remained and that is to kill (during war between combatants). If the person is not killed, he is to be honoured, safeguarded, protected and (wounds) treated. He has the well-known rulings related to the affair of a captive. This hadith has many ramifications and detail explanation [i.e. other than the false understanding derived from it by the Khaarijites]. [5] [end of quote]

Therefore, we remind those biased non-Muslims who utilise merely use the kharijites for their own agendas that after being acquainted with the correct understanding of this hadith, you must cease attributing the deeds of the Khawaarij (ISIS, Boko Haram, Al-Qaeda and their ilk) to Islam?! If you do not cease, then indeed, you have uttered a mighty slander against Allah and His Messenber. Indeed, the Prophet, peace and blessings of Allah be upon him, informed us about the khawarij in many ahadith. He said:

“A people will come from the east who recite the Qur’aan, but it will not go beyond their throats. They will pass through the religion just as an arrow pierces its target and they will not return to it just as the arrow does not return to the bow”. [Al-Bukhaari 7123]

He said:

“During the last days [i.e. end of time], there will be young people with foolish dreams. They will say the best of statements amongst creation, but they will pass through Islam just as an arrow passes through its game. Their Eemaan will not go beyond their throats”. [Al-Bukhari 4770]

He said:

“There will be discord and division in my Ummah and a people will come with beautiful statements but evil deeds. They recite the Qur’aan, but it will not go beyond their throats. They will exit the religion just as an arrow leaves its target and they will not return until the arrows returns to its notch. They are the worst of the creation”. [Abu Dawud 4765]

He said:

“Some people from my Ummah will emerge from the east, who recite the Quran but it will not go beyond their throats. Every time a group of them appears it will be cut off. The Messenger repeated this and on the tenth time he said, “Every time a group of them emerges, it will be cut off, until Dajjaaj appears from their remnants”. [Musnad Aḥmad 27767]

Ubaydullah Ibn Abee Rafi, may Allah have mercy upon him, said:

“The Khawarij came out against Ali ibn Abee Talib, may Allah be pleased with him, and said, ‘There is no judgement, except the judgement of Allah’, so Ali said them, ‘A statement of truth by way of which falsehood is intended'”. [Ṣaḥih  Muslim 1066]

Imam Wahb Ibn Munabbih, may Allah have mercy upon him, said:

“I was acquainted with the early period of Islam. By Allah, the Khawarij have never had a group except that Allah caused it to split because of their evil state of affairs. Never did one of them publicize his opinion except that Allah caused his neck to be struck. Never did the Muslim Ummah unite behind a man from the Khawarij. If Allah allowed the opinion of the Khawarij to be accepted and established, then the earth would have been corrupted, the carriageways would have been cut off, Hajj to the sacred house of Allah would have ceased and the affair of Islam would have reverted to ignorance until the people seek shelter in the mountains as they did in the time of ignorance. If ten or twenty men among them were to rise, there would not be a man among them except that he claims the khilafah for himself- every man among them would have ten thousand other men with him and all of them fighting each other, accusing one another of disbelief until the believer fears for himself, his religion, his life, his family, his wealth, and would not know where to travel or who to be with”. [6]

Imam at-Tabari, may Allah have mercy upon him, said:

“The Khawarij came to a village and captured a man and his daughter. She said to them, ‘O people of Islaam! Verily, my father is an old man so do not kill him, and I am only a girl. By Allaah, I have never committed immorality and I have never harmed anyone’. They brought her out to murder her whilst she kept on saying, ‘What sin have I committed; what sin have I committed?’ She fainted thereafter and they killed her with their swords”. [7] [end of quotes]

Indeed, we have all witnessed the atrocities perpetrated by the present day Khawaarij, just as the above mentioned three Imams of the Sunnah reported incidents regarding ISIS’s, Boko Haram’s, Al-Shabab’s and Al-Qaeda’s barbaric predecessors. The khawarij do not even spare one another, as Imam Wahb Ibn Munabbih stated, “If ten or twenty men among them were to rise, there would not be a man among them except that he claims the Caliphate for himself; every man among them would have ten thousand other men with him and all of them fighting each other, accusing one another of disbelief”.

Read the following articles titled: Takfiris on Steroids: The Alleged ‘Jihad’ of ‘The Dogs of Hellfire’ – ISIS and al-Nusrah in Iraq and Syria: By Shaikh Abu Iyaad, may Allah preserve him:

http://www.takfiris.com/takfir/articles/xpxlk-takfiri-chaos-isis-make-takfir-and-kills-leader-of-al-nusrah.cfm

http://www.takfiris.com/takfir/articles/sewep-takfiris-on-steroids-the-alleged-jihad-of-the-dogs-of-hellfire—isis-and-al-nusrah-in-iraq-and-syria.cfm

http://www.takfiris.com/takfir/articles/pqdbf-takfiris-on-steroids-3-saudi-member-of-jabhah-al-nusrah-executes-two-saudis-from-isis-daish.cfm
http://www.takfiris.com/takfir/

Therefore, this victory mentioned in the hadith is not for the criminals of ISIS, rather the Prophet stated that whenever a group of the Khawarij emerges they will be cut off.

Finally, there is no room left to argue that because the leaders of this or that specific non-Muslim nation did such and such to this or that Muslim country during colonialism, thus, we must treat their citizens in the manner we wish; rather, the Muslim rulers during war are commanded to adhere to obedience to Allah and the Sunnah of His Messenger. This is neither an apologetic stance nor blameworthy compromise, rather, it is rooted in Islamic law. We have a beautiful example regarding this matter. Abu Hurairah, may Allah be pleased with him, reported:

“The Prophet, peace and blessings of Allah be upon him, sent a troop of fighters towards Najd and they brought a man from the tribe of Banu Haneefah who was called Thumamah bin Uthaal. He was then tied to one of the pillars of the Masjid. The Prophet went to him and said, “What have you got, O Thumamah?” He replied, “I have got a good thought, O Muhammad! If you should kill me, you would kill a person who has already killed somebody, and if you should set me free, you would do a favor to one who is grateful, and if you want property, then ask me whatever wealth you want.” So, he was left till the next day when again the Prophet said to him, “What have you got, O Thumamah?” He said, “What I have already told you”. The Prophet left him till the day after, and said to him again, “What have you got, O Thumamah?” He said, “I have got what I told you. So the Prophet said, “Set him free”.

Then (Thumamah) went to a garden of date palm trees near the Masjid, took a bath, entered the Masjid, and then said, “I testify that None has the right to be worshipped except Allah, and also testify that Muhammad is His Messenger! By Allah, O Muhammad! There was no face on the surface of the earth most disliked by me than yours, but now your face has become the most beloved face to me. By Allah, there was no religion most disliked by me than yours, but now it is the most beloved religion to me. By Allah, there was no town most disliked by me than your town, but now it is the most beloved town to me. Your troops arrested me (at the time) when I was intending to perform the `Umra. And now what do you think?” The Prophet gave him good tidings of good in this world and the next, and ordered him to perform the `Umra. So when he came to Makkah, someone said to him, “You have become a Sabian?” He replied, “No! By Allah, I have submitted to Islam with Muhammad, Allah’s Messenger. No, by Allah! Not a single grain of wheat will come to you from Yamamah unless the Prophet gives his permission.” [8]

The Prophet asked Thumamah, “What have you got O Thumamah?” He replied that he has good thoughts about the Prophet- Meaning, “You O Muhammad never oppress anyone, rather you are from those who pardon and do good”. So after he was set free, he entered Makkah to perform Umrah and then pronounced the Talbilya and he was the first to enter Makkah in that manner, so Quraish grabbed him and said, “You have the audacity to do this to us”, and they wanted to kill him; then a person amongst the Quraish said, “Leave him because you are in need of food from Yamaamah (i.e. from his land)”, so they released him. Then he said to them, “By Allah! Not a single grain of wheat will come to you from Yamamah unless the Prophet gives his permission.” Ibn Hisham said, “Then Thumamah returned to Yamamah and prevented the Quraish from bringing any food to Makkah, so the Quraish wrote to the Prophet saying, “Indeed, you command people to keep good the ties of kinship”, so the Prophet wrote to Thumamah to allow them to transport their food”. [9]

True Believers’ Attitude Towards Feeding Those in Need, Including Captured Combatants

Allah [The Exalted] informed us of some of the qualities of the Abrar [The pious, who fear Allah and avoid evil]: ويُطۡعِمُونَ ٱلطَّعَامَ عَلَىٰ حُبِّهِۦ – And they give food, in spite of their love for it]- Meaning, they are in a state in which they love wealth and food, but they give precedence to the love of Allah over the what their souls love and seek to feed the people who deserve and need it the most; [مِسۡكِينً۬ا وَيَتِيمً۬ا وَأَسِيرًا – the Miskin (poor), the orphan, and the captive (10)]; saying, [إِنَّمَا نُطۡعِمُكُمۡ لِوَجۡهِ ٱللَّهِ -We feed you seeking Allah’s Countenance only. We wish for no reward, nor thanks from you] – Meaning, to seek Allaah’s Reward. Mujaahid and Ibn Jubayr [may Allaah have mercy upon them] said, “As for these people, they did not make this statement, but Allaah knows this is what is in their hearts, so He praised them for it as an exhortation for the one who desires to do so”. [لَا نُرِيدُ مِنكُمۡ جَزَآءً۬ – We wish for no reward]- Meaning, by way of actions; [وَلَا شُكُورًا – nor thanks]- Meaning, by way of statement. [11]

[إِنَّا نَخَافُ مِن رَّبِّنَا يَوۡمًا عَبُوسً۬ا قَمۡطَرِيرً۬ا – Verily, We fear from our Lord a Day, hard and distressful, that will make the faces look horrible (from extreme dislikeness to it)]. [فَوَقَٮٰهُمُ ٱللَّهُ شَرَّ ذَٲلِكَ ٱلۡيَوۡمِ وَلَقَّٮٰهُمۡ نَضۡرَةً۬ وَسُرُورً۬ا – So Allah saved them from the evil of that Day, and gave them Nadratan (a light of beauty) and joy]. [Surah Al-Insan. 8-11] [End of quote]

Indeed, the path of the Messenger of Allah, peace and blessings of Allah be upon him, stands as the only truly exemplary path to follow in all matters of life. In our time, we have seen the harsh treatment of prisoners of war by some soldiers acting under the influence of global powers in places like Iraq and Afghanistan. We have also observed the actions of groups such as Al Qaeda, Al Shabab, ISIS, Boko Haram, and some soldiers under Netanyahu’s command. In contrast, we can reflect on the compassionate way the Messenger and his companions treated Thumamah, may Allah be pleased with him. In a similar vein, while it is undeniable that some members of Netanyahu’s security forces have perpetrated a great transgressions, it remains utterly indefensible to rationalise Hamas’s assaults on non-combatants and unarmed civilians under Netanyahu’s administration. Read the article: Just Rules of Fighting in the Sharīʿah of Islām Compared to Genocidal, Ethnic-Cleansing, Tribal-Vengeance Doctrines and Excesses of Trojan-Horse Muslim Extremists: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

Also, in our era we’ve witnessed some globalists as well as Netanyahu’s henchmen placing sanctions on their opponents, often hurting innocent civilians more than the ones they claim to be targeting. However, consider how the Prophet handled the hostile Quraysh when Thumamah said to them, “By Allah! Not a single grain of wheat will come to you from Yamamah unless the Prophet gives his permission”. They wrote to the Messenger and pleaded with him, so he allowed them to freely carry their food, even though they were his staunchest enemies who sought to starve him and Banu Hashim; rather they even attempted to murder him.

We ask Allah to grant us the ability to follow the authentic Sunnah of the Messenger because that is the only path to salvation, as Allah [The Exalted] stated: [لَقَدۡ كَانَ لَكُمۡ فِيہِمۡ أُسۡوَةٌ حَسَنَةٌ۬ لِّمَن كَانَ يَرۡجُواْ ٱللَّهَ وَٱلۡيَوۡمَ ٱلۡأَخِرَ‌ۚ وَمَن يَتَوَلَّ فَإِنَّ ٱللَّهَ هُوَ ٱلۡغَنِىُّ ٱلۡحَمِيدُ – Certainly, there has been in them an excellent example for you to follow, for those who look forward to (the Meeting with) Allah (for the reward from Him) and the Last Day. And whosoever turn away, then verily, Allah is Rich (Free of all wants), Worthy of all Praise]. [Surah Al-Mumtahinah. 6]

Read articles: The Life of the Muhammad in Madinah: Treaties, Conquests and his Death (Islam 1.11): https://www.abukhadeejah.com/the-life-of-the-muhammad-in-madinah-treaties-conquests-and-his-death/

Salafi Shaikh Fawzan on Jihad in our times and the guidelines of Jihad according to Islam
https://www.abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

[a] Sahih Mawaarid 1404

[1] An Excerpt from Tafsir As-Sadi

[2] Tafsir Al-Baghawi 3/689

[3] Fathul Baaree 1/567. Daarus Salaam 1st edition 1421AH Year 2000

[4] Sharh Umdah Al-Ahkam page 96. By Imam As-Sadi. Publisher Dar at-Tawhid. 1st edition 1431AH Year 2010

[5] Listen to audio here: https://youtu.be/h1j7VXndF2M

[6] Tarikh Dimashq 69290

[7] Tarikh at-Tabari 6/124

[8] Al-Bukhari. 4372

[9] Fat’hul Bari Sharh Sahih Al-Bukhari 8/110-111 and Al-Hulalul Ibreeziyyah Min at-Taleeqaat al-Baaziyyah Alaa Sahih Al-Bukhari 3/319

[10] Tafsir as-Sadi]

[11] Zadul Maseer Fee Ilmit Tafsir by Imam Ibn Al-Jawzi

[22] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Deviated Groups, Sects and Parties, Fitnah, Innovations In Islam (Bidah), Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Sahaabah, Salafi Mosques & Centres, Scholars of Islam, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Allāh, The Most High, said:

أَفَمَن زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا ۖ فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ ۚ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ

Is he, then, to whom the evil of his deeds made fair-seeming, so that he considers it as good? Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them. Truly, Allah is the All-Knower of what they do! [Fatir. 8]

[أَفَمَن زُيِّنَ لَهُ سُوءُ   – Is he, then, to whom the evil of his deeds made fair-seeming].

Meaning, his evil and repugnant deeds have been made fair-seeming to him by shaytan and beautified in his eyes;

[فَرَآهُ حَسَنًا- so that he considers it as good]

Meaning, considers his evil and repugnant deeds to be good like the one whom Allah has guided to the straight path and upright religion, but are the two the same? The first one commits evil deeds, considers truth to be falsehood and falsehood to be truth, and the second person performs good deeds, considers truth to be truth and falsehood to be falsehood. However, guidance is in the hands of Allāh.

 فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ

Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them]- Meaning, the misguided ones to whom their evil deeds are made fair-seeming and shaytan hinders them from the truth. There is nothing obligated to you (O Muhammad) except to convey the message and there is nothing on you regarding their guidance, rather Allah is the one who will recompense them for their deeds. [ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ- Truly, Allah is the All-Knower of what they do]. [1]

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

“This Ayah was revealed concerning Abu Jahl and the idolaters of Makkah”.

Sa’eed Bin Jubair, may Allāh have mercy upon him, said:

“This was revealed concerning the people of Bidah and evil desires”.

Qatadah, may Allāh have mercy upon him, said:

And from them are the kharijites who make lawful the spilling of the blood of the Muslims and confiscating their wealth. As for the Muslims who commit major sins,  they are not from them (i.e. not from those whom the evil of their deeds are made fair-seeming) because they do not declare the major sins to be lawful. The one to whom doubts are made fair-seeming and is submerged in it, and his deeds are made fair-seeming to him, thus, he considers it as good, shaytan makes it fair-seeming to him through whispers”. [ 2]

[1] An Excerpt from Tafsir As-Sadi

[2] Tafsir Al-Baghawi 3/689

[2] Uncomfortable Truths and Realities Delivered by Al-Allamah Rabee to Some of Those Who Spoke Without Restraint

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, Contemporary Issues, Da'wah - Calling To Islam, Fitnah, Hadaadis, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

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

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

Allah, Glorified be He and free is He from all imperfections, commanded His servants to stand out firmly for justice on behalf of everyone – be it an enemy or an ally, and the affair that is most worthy of being established with justice are the statements and methodology related to the commands of Allah as well as everything that Allah has (revealed in the Qur’an and the authentic Sunnah). Therefore, to establish these affairs based on desires and disobedience is contrary to Allah’s command and a negation (i.e. either intentionally or unintentionally) of that which Allah’s Messenger [peace and blessings of Allah be upon him] was sent with. The establishment of justice is the responsibility of those entrusted with the task of conveying Islam after the death of the Messenger, and this task cannot become a reality unless one establishes it based on pure justice and sincerity to Allah- (sincerity) based on Allah’s Book, to Allah’s Messenger (by adhering to his guidance), and sincere dealings and advice when dealing with Allah’s servants. These people are the true inheritors (i.e. inheritors of the knowledge left behind by the Prophets), but not that one who merely makes his companions, sect, and path the determinant of truth and the distinction between (truth and falsehood) by showing enmity to the one who opposes him and allies with the one who agrees with him, merely based on being opposed or agreed with, because where is that command to stand out firmly for justice on behalf of everyone, even though standing out firmly for justice is the greatest command and obligation! [1]

Al-Allamah Rabee Bin Hadi, Al-Mad’khali, may Allah preserve him, stated:

The seeker of truth is not swayed by admiration or reverence for prominent figures when it comes to following truth, fairness and justice; for indeed, the truth is most deserving to be followed, and it is not permissible to drop the proofs for this or that great  man. The principle of a just person, the seeker of truth, is always:

قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ

Say, “Bring forth your proof, if you are indeed truthful.” [Al-Baqarah 111] [Majmu 8/81]

 

Falih Al-Harbi, may Allah rectify him

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

When affairs escalated, and during this escalation that led to the splitting, I received some papers from a book that had been transcribed from his tapes titled ‘Al-Musaara’ah’. I read those papers and came across – in them – terrible insults, ignorance, destructive judgments and a corrupt premise. I discussed some of what is in those papers with the utmost kindness and care, asked him to return to the truth in the hope that Allah might benefit him through it, so that the Salafi youth would be relieved of the causes of disunity and splitting. I sent the first advice to him in private, but he did not respond to this gentle request aimed at stopping the trial and uniting the Salafi youth.

Then, after about a month and a half, I sent him and some of his friends the second advice- in private and not openly, despite the fact that he and those who supported him rebuked those who exercised patience and gave advice, and considered that (patience and advice) to be tantamount to negligence and an act of weakening the (sound principles, stances).

He and his clandestine group entered the dark tunnels, presented their arguments in a particular way, weakening the (sound principles), defending (themselves) with lies, obscuring (matters) and insulting – through gestures and open declaration – at everyone who spoke the truth; rather the insult by some of them extended to belittling Imams of Jarh Wat-Tadeel and their fundamental principles. Therefore, now it is necessary to clarify some of what I discussed in the two advices, which I had previously overlooked.

Falih had been rushing into (unjustified) elimination and declaring people Mubtadi’ah, thus, some youth asked him for proofs, but the proofs sought from him were not found with him. Then he resorted to the invention of a principle by removing Tabdee (the ruling related to declaring a person a Mubtadi) from the principles of the Imams of Al-Jarh Wat- Tadeel (the carriers of the science of criticism and commendation), and differentiated (in the science of criticism) between the narrators of hadith and (when) declaring a person a Mubtadi; so, he held that it is right to ask about the reasons for criticising the narrators, (but) as for those about whom he holds that that they are innovators in the religion, it is not right to ask about the reasons behind disparaging them and declaring them innovators hop, even if they are from the best of the Salafis; rather the one who asks regarding the reasons why they are declared innovators is declared an innovator (as well). This premise led him to say that the scholars must be blindly followed and not asked for proof. Who did he ask to blindly follow the scholars? Indeed, they are the intelligent students of knowledge – the teachers, and among them are some who have reached the level of doctorate, and are not common people; and that the one who does not blindly follow the scholars has indeed undermined the message of the Messengers and the books, or has belied the Qur’an, the Sunnah and Islam.

He and his followers thought that he was the only Imam, and protector of the religion. He pushed (incited) them and they pushed (incited) him, thus he inflicted the heads of Ahlus Sunnah – the strong and the weak amongst them – with false Tabdee and unjust rulings. Whoever does not blindly follow him, even if he holds a doctorate degree in Islamic Shariah, is considered a denier of the Qur’an, the Sunnah and Islam. The one who does not blindly follow him in his false opinion, even if he was a teacher, is judged to be one of the callers at the gates of Hell, and that he has destroyed the messages of the Messengers and the books that were revealed to them. This – in addition to insulting, attacks and warning – are matters that are neither approved by Shariah nor (sound) reasoning. These – despite the fact that my advice to him was accompanied with kindness and contained only some of his mistakes – are matters that should motivate a sane and just person to return to the truth. We did not see anything from Falih except false denunciations, false interpretations, war, mobilisation, and seeking help through supporters amongst those whose identities were unknown – those hiding behind the curtains. At first, he found nothing from the scholars except advice, then denunciation of these matters. [2]

 

Fawzi Al-Bahrayni, may Allah rectify his affair

Al-Allamah Rabee Bin Haadi Al-Mad’khali, may Allah preserve him, said:

Indeed, the scholars of Ahlus Sunnah – such as Abdullah Ibn Ahmad, Al-Khallaal, Al-Aajuree, Al-Laalikaa’ee, Ibn Battah and other than them – have clarified the methodology of Ahlus Sunnah regarding Iman with a profound clarification. And that according to Ahlus Sunnah, it (i.e.

Imaan) is “Speech, action and belief- increases with obedience to Allah and decreases with disobedience”.

We worship Allah with what they say (i.e. this definition), we say it, believed in it from our early age (in pursuit) of knowledge, affirmed in our authorships, lessons and gatherings, and establish loyalty and disavowal based on that.

Then the sinful liars, the spiteful ones and plotters against Ahlus Sunnah came to fight on behalf of the people of desires, and they attacked us with various immoral attacks. One of those attacks is that they (falsely) accuse us of being Murji’ah, and they laid down false and unjust principles for that, with which they fight us. Whenever we destroyed them, they repeated them without shame or shyness.

Their statement: “Iman is speech and action, increases and decreases, and it decreases until nothing remains of it”, in their view is that whoever does not mention the addition “until nothing remains of it” is a Murji. They made it incumbent upon the people, wage war against Ahlus Sunnah and declare them innovators due to it, while these Aghmaar (inexperienced ones, ignoramuses, devoid of sound judgement etc) do not know that this Tabdee would apply to the righteous predecessors who did not constantly mention this addition, even if some of them did so. They declared me a Mubtadi, passed the judgement of Irjaa against me and hurled it against me a lot in a number of their statements, especially in the statements of Fawzi Al-Bahraini, even though I have mentioned this (additional) statement and repeated it before the birth of the old and new Haddadi, but I do not always adhere to its mention, because the Sahabah and the Taabi’een did not say it, and because there is no evidence to obligate that it should be said. The majority of the (pious) predecessors did not say it, neither did those who say it always said it, nor made it incumbent upon others, despite the fact that I do say it sometimes. The following are my statements regarding that….Then the Shaik,  may Allah have mercy upon him,  gave references from pages 61-63 regarding where he has stated this addition in his authorships and lessons.

The Shaikh quoted a hadith explained in 1406AH under the title “Striving Against Those Who Deviate From The Right Path”

Abdullah Ibn Mas’ud, may Allah be pleased with him, said that the Prophet said, “Never a Prophet had been sent before me by Allah to his nation, except that he had – among his people – disciples and companions who followed his ways and obeyed his command. Then there came after them their successors who said whatever they did not practice, and practiced whatever they were not commanded to do. He who strove against them with his hand was a believer, he who strove against them with his tongue was a believer, and he who strove against them with his heart was a believer and beyond that there is no faith even to the extent of a mustard seed”. [Sahih Muslim 50]

Then the Shaikh said, “I explained this hadith and stated in page 44 [i.e. in Mudhakkirah Al-Hadith An-Nabawiyyah]: And there remained – in every nation – sincere scholars who fulfilled the requirements of their religion, striving and defending the teachings of their Prophets, everyone according to his strength and level of Iman. The one who strove by way of the tongue (i.e. speech), the one who strove by way of his hand, and the one who strove by way of his heart and that is the weakest of Imaan. And there is nothing from Iman besides that”. [3]

The Shaikh, may Allah have mercy upon him, also said:

It is important to note that some overexcited youth may study the books of the predecessors, but not proficient in applying what is sound from the narrations, thus, they apply them in other than their appropriate place. Therefore, it is essential to consult scholars on how to implement them because if one embarks upon applying some things incorrectly, he may harm himself, harm Islam and the Muslims.

This issue occurred in the past, as some overexcited youth among the new and old Haddadiyyah focused on narrations (of the predecessors), while not memorising (and understanding) the Quran. They focused on the narrations of the predecessors, while among the narrations of predecessors, there are those that are authentic and those that are unauthentic.

When they (predecessors) hold a consensus on a matter, it is obligatory to accept it; however, in cases of disagreement, their statements must be referred back to the Quran and the Sunnah of the Prophet. If a particular statement is not reliably attributed to so and so, it should not be accepted, and if it is reliably attributed to him, (but) contradicts (what is sound), it should be rejected. This is how these matters should be. They require Fiqh (sound understanding). The Haddadiyyah used to memorise the narrations of the predecessors, and Ahlus Sunnah were the first people they wage a war against, attacking them through their hysterical reading (of those narrations), turned against the scholars and sought to topple them one after the other until targeting (Shaikh Al-Islam) Ibn Taymiyyah. This trend has resurfaced through attacks against scholars and attempting to topple them while clinging to various narrations, some of which are authentic and others not, without grasping their intended meanings (or goals). [3.1]

We ask Allah:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [4]

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

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [5]

 

We ask Allah:

اللهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لَا يَنْفَعُ، وَمِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَمِنْ دَعْوَةٍ لَا يُسْتَجَابُ لَهَا

O Allah! I seek refuge in Your from knowledge that does not benefit, from the heart that is not fearful, from the soul that is not contented and the supplication that is not answered. [6]

[1] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. 1/300-303

[2]An Excerpt from Al-Majmu Al-Wadih Fee Radd Manhaj Wa Usul Falih. page 123-125

[3] An Excerpt from Kashf Akaadheeb Wa Tahreefaat Wa Khayaanaat Fawzi Al-Bahrayni. pages 59-60

[3.1] Marhaban Yaa Talib Al-Ilm 459-460

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

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

[6] Sahih Abi Dawud 1548

[13] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Fitnah, History of Islam, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Seeking Knowledge, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

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

Whoever realises what the innovators have abandoned of the Sunnah and left behind and he clings to it, he is a person of the Sunnah and the Jamaa’ah. He should be followed, helped and protected.  He is one of those whom the Prophet, peace and blessings of Allah be upon him, bequeathed that he should be looked after.

Al-Allamah Salih al-Fawzan, may Allah preserve him, commented saying:

That is “They are those upon that which I (the Prophet) and my Companions are upon today”.  He, peace and blessings of Allah be upon him, advised (by way of command) that one should be with them – this Jamaa’ah, these people, this group- upon that which the Messenger and his Companions were upon. However, this requires two matters:

The First Matter: Knowledge, we learn what the Messenger, peace and blessings of Allah be upon him, and his Companions were upon. As for the ignorant one, he does not learn, while thinking that what the one in opposition is upon is what the Messenger was upon.

The Second Matter: To be firm upon what the Messenger, peace and blessings of Allah be upon him, and his Companions were upon because the one who follows the Sunnah will receive grief, trouble and intimidation from the people, but he must exercise patience and not turn away from the truth. He does not bargain [the truth] nor abandon anything of it. And due to this, it has been reported (in a hadith) regarding the one who adheres to upon his religion at the end of time is like one holding a burning coal or prickles due to what he will receive of hardship, grief and trouble from the people. So he requires patience.[1]

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

May Allah have mercy upon you! Know that if the people were to desist from newly introduced matters, not entering into any of them at all and did not say anything for which there was no narration from the Messenger of Allah, peace and blessings of Allah be upon him, or from his Companions, there would not be any innovation.

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

If they desisted and did not enter into them, restricted themselves to the Sunnah and did not abandon it for Bidah, certainly they would have received safety.  But whoever relinquishes the Sunnah and innovate statements that have no proof in the Book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him, he will eventually be with the innovators and the deviated sects.  And there is no safety except through the Sunnah which the Messenger of Allah, peace and blessings of Allah be upon him, left for us. He said: “Indeed, I have left amongst you two things, if you hold firmly to them, you will never go astray; the book of Allah and my Sunnah”.

And in another hadith: “I have left you upon white plain (i.e. clear guidance), its night is like its day, and none deviates from it except he who is destroyed”.

This is the path to safety: the Sunnah of the Messenger and that which his companions were upon…. [2]

[1]: An Excerpt from It’haf Al-Qaaree Bitta’liqaat Alaa Sharh As-Sunnah Sunnah Lil Imam Al-Barbahaaree Barbahaaree, 2/68-69. Slightly paraphrased

[2]: An Excerpt from It’haf Al-Qaaree Bitta’liqaat Alaa Sharh As-Sunnah Lil Imam Al-Barbahaaree Barbahaaree, 2/82-83. Slightly paraphrased

[12] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Fitnah, Innovations In Islam (Bidah), 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 Allah, The Most Merciful, The Bestower of Mercy.

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

Know that leaving the correct path occurs in two ways. Firstly, a man strays from the correct path intending nothing but good, so his error is not to be followed since it leads to destruction. Secondly, a man who deliberately opposes the truth and acts contrary to the Pious ones who came before him, is astray, leading others astray, a rebellious devil within the Ummah. It is a duty upon those who know of him to warn the people against him and to explain his condition to them so that no one falls into his innovation and is destroyed.

Al-Allamah Salih Al-Fawzan, may Allah preserve him], commented:

The first man leaves the (correct path) without the intending (to do so), rather he intended good, but followed other than the path of good. Striving (alone) is not sufficient, and even if the person has a righteous intention and a good aim, that has be (based) upon the correct path. Thus, this (person) is considered mistaken and whoever agrees with him and follows his error will be destroyed, because this is a path of destruction – even though the (person) did not intend to leave (the correct path); rather his quest was (to reach something) good. This is the state of many who initiate newly invented matters in the knowledge of creed. This is not permissible, and they should not adhere to it. The person is not upon correctness. Allah,  The Mighty and Majestic, said:

 وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ

And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path]. [Al-An’am. 153]

Therefore, we reject any path that exits us from the Straight Path even if the one who (calls) to it aims for good and has a good intention. We do not follow him in that while he continues upon his error, eventually leading to destruction, because whoever abandons the correct path in his journey and takes a path of ruin will be destroyed.

As for the second person, it is the one who intends to leave (the correct path). He knows the truth and that what he embarks upon is falsehood, but he intends to leave the truth with the intention of misguiding the people. So, the intention of the first (person) is to bring about benefit for the people, but he did not follow the correct path. The second (person) intended to misguide the people and turn them away from the correct path. Therefore, this one is a devil because the devils take the people away from the Straight Path. (Allah informs us that) Iblees said:

لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ

Surely, I will sit in wait against them (human beings) on Your Straight Path]. [7:16]

He intends to turn them away from it towards the deviated paths. The Prophet,  peace and blessings of Allah be upon him, gave us an example when he drew a straight line and drew other lines on its sides, he then said about the straight line, “This is the path of Allah” and he said about the other lines, “These are the other paths, and on each path is a devil calling to it”. This is a clear example that agrees with what the Shaikh (i.e. Imam Al-Barbahaaree) has stated here. Therefore, the one who takes the people away from the Straight Path (and directs them) to the innovated paths of the innovators (in religious matters) is not one who intends good for them; rather he intends destruction for them. He is a devil – a devil amongst the Jinn or the people. It is obligated to us to be more careful of this (second person) than the first one because this one (i.e. the second) intends to misguide the people.

“He is astray, leading others astray, a rebellious devil”.

Al-Allamah Salih Al-Fawzaan stated:

He is misguided and misguiding others- a rebellious devil, a rebel intending to turn the people away from the Straight Path.

“It is a duty upon those who know of him to warn the people against him and to explain his condition to them so that no one falls into his innovation and is destroyed”.

Al-Allamah Saalih Al-Fawzan commented:

It is not permissible to keep quiet about this one who abandons the truth intentionally; rather it is obligatory to unveil his affair and uncover his vileness until the people are warned about him. It is not to be said that the people are free to hold views, freedom of speech and respecting the views of others, as said at present with regards to respecting the views of others. The matter is not about views, (rather), the matter is about Ittibaa. Allah has outlined a clear path for us, and He told us to adhere to it, when He stated:

وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوه

And verily, this is my Straight Path, so follow it’ [6:153]

If any person comes to us and wants us to leave this straight path, firstly we reject his statement. Secondly, we clarify and warn the people against him and we do not keep quiet about him; because if we keep quiet about him, the people will be deceived by him, especially if he is an eloquent person with (skillful) writing and education, because the people will be deceived by him and will say, “This one is competent, this one is from the thinkers” as is taking place today. Therefore, the matter is very dangerous. And with regards to this, is a (justification) to refute the one in opposition, as opposed to what those who say, “Abandon the refutations, leave the people, everyone has his views and have respect for him”. Through this (so-called) respect for the views and freedom of speech, the Ummah will be destroyed. The Salaf did not keep quiet about the likes of these people; rather they exposed and refuted them due to their knowledge of the danger upon Ummah. We do not keep quiet about their evil; rather what Allah has revealed must be clarified, otherwise, we will be from those who conceal the truth- those about whom Allah said:

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers] [2:159]

The matter is not limited to the innovator, rather it is extended to the one who keeps quiet about him (i.e. the one who deliberately keeps quiet while being aware about him). Rebuke and punishment (i.e. warning) are extended to him because it is obligatory to clarify.

An Excerpt from It’haf Al-Qaaree Bit-taleeqaat Alaa Sharh As- Sunnah Lil-Imam Al-Barbahaaree 1/110-115. Slightly paraphrased

[11] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Articles, Bid'ah (Innovation), Contemporary Issues, Fitnah, History of Islam, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

وَلَا تَرۡكَنُوٓاْ إِلَى ٱلَّذِينَ ظَلَمُواْ فَتَمَسَّكُمُ ٱلنَّارُ

And incline not toward those who do wrong, lest the Fire should touch you]. [Hud: 113]

The word [ظلم –wrong] in can (mean) disbelief,  bidah, and [فسوق  i.e. sinful, immoral behaviour]. (It) can apply to all [i.e. in different contexts]. Therefore, we refrain from inclining towards the evil doers, the people of bidah, the unbelievers, the Ilmaaniyyoon and other than them. We protect ourselves, our creed, the Iman and the sound religion Allah has bestowed on us.

It is enough for us to remember that the Salaf fled from Fitan – not mixing, sitting and debating with the people of Fitan. Even among them, such as the likes of Ayyoub As-Sakhtiyaanee and Ibn Seereen did not listen to the speech of those (people of bidah). When Ibn Seereen was asked,  “Why do you not speak, why do you not listen to them?” He said, “Indeed, my heart is not in my hands! I am not in control of my heart; I fear for myself that I may be misguided”. So, the likes of these Imams feared fitna and deviation for themselves, but you the Miskeen possess that bravery to enable you to challenge ahlul bidah….!!! Many people say, “We sit with ahlul ahwaa and we take (from them), we distinguish between truth and falsehood, we take what is truth and abandon falsehood”, while he (i.e. the utterer of this speech) is a Miskeen who can neither distinguish between truth and falsehood nor is he in control of his heart. How many young peeople have been put to trial through this satanic view,  thus degraded, reverts back on his heels (into misguidanc) and depraved, and Allah’s Aid is sought. He falls prey in the arena of the people of fitan! Therefore, it is obligated to a student of knowledge not to (regard) himself safe from ahlul bidah, for indeed he is not more knowledgeable than Ayyoub and Ibn Seereen, nor can he reach their station and those who followed them.

[Slightly paraphrased excerpt from “Adh-Dhari’ah Ilaa Bayan Maqasid Kitab Ash-Shariah 1/192-193” by Al Allamah Rabee Bin Hadi Al-Mad’khal, may Allah have mercy upon him]

 

[10] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Fitnah, History of Islam, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Sufyan Ath-Thawree, may Allah have mercy upon him, said:

Whoever lends an ear to a person of Bidah has left the protection of Allah and is entrusted to it”. (i.e. the bidah)

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

The narration about fleeing from ahlul bidah and not to sit with them, nor to accompany them has preceded, therefore, whoever accompanies them and listens to their statements and does not reject them, will be destroyed alongside them. It is not permissible for you to lend an ear to them while saying, “I am a believer with strong Iman and I am well acquainted with the Aqeedah, and they cannot have an effect on me”. This is self-deception – trial for the people, because being distant and not listening to their false statements is safety. As for lending your ear to them, you will become worthy of being put to trial alongside them.

And regarding Sufyan’s statement: “And is entrusted to it”.

Al-Allamah Salih Al Fawzan commented:

(This is) because Allah safeguards the one who seeks safety from Him, while the one who listens to bidah is worthy of being put to trial through it. He is entrusted to it and is removed from the Protection of Allah. [Source: It’haaf Al-Qaaree. 2/316-317]

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

Sufyan Ath-Thawree is one of the Imams of the Sunnah and illustrious figures of guidance. He may have derived this speech from the Messenger’s warning against sitting with evil people that would inevitably cause harm and lead to dangerous consequences. Whoever opposes the Messenger’s warning has exposed himself to evil and is entrusted to himself. It is said to the one who lends an ear to ahlul bidah, “Do not do this because indeed the Messenger forbade and warned you; the pious predecessors forbade and warned you about sitting with ahlul bidah and acquiring (knowledge) from them”.

So, once you say, “By Allah! I read, I listen, take truth and abandon falsehood”, similar to the well known principle at present though which many youth – who were following the path of the pious predecessors- have been made into a laughing stock; they came to them with this vile – corrupt – principle, saying, “Read from the books of Ikhwaan (1), the books of Tableegh (2), the books of ahlul bidah, Sufism (3) and the Rawaafid (4), accept the truth (from them) and abandon the falsehood. He (i.e. the one who reads etc) is a Miskeen (poor in his knowledge, resolve etc) – neither knows truth nor can distinguish between it and falsehood, thus, he approaches falsehood, considers it to be truth and accepts it; approaches truth, considers it to be falsehood and rejects it, and strays. Allah entrusts this person to himself, because had he adhered firmly to the Sunnah, listen to the Messenger’s guidance, the stance of the Messenger’s companions and the pious predecessors, preserves the good he has – meaning the Sunnah, he would have been saved; but he became deceived so Allah entrusts him to himself due to this self-deception and self-importance which some people embark upon. He depends on himself and considers himself a leader in knowledge, while he is an ignoramus, thus, he falls into the traps of people of misguidance- quickly deviates and become one of the people of misguidance because Allah forsakes and entrust him to himself.

And due to this, we say: the one who is not safe from falling into the traps of the people of misguidance, it is obligated to him to avoid the books of the people of bidah and (avoid) sitting with them, because indeed the Messenger warned against sitting with them and the pious predecessors warned against sitting with them, rather they held a consensus to boycott and ostracise them – not to expose oneself to them and their call, except the one who is well established in knowledge, the one with ability to establish the proof against them while being cautious, warning against sitting with them and not to incline towards them.

As for the weak – the Miskeen – who is shaken by the light wind and it makes him fall (i.e. the one who cannot repel the doubts of ahlul bidah), it is obligated to him to preserve the good that Allah has bestowed on him, because nothing can be equal to safety.

The one who has the ability and experience – able to call to the path of Allah with wisdom and persuade the people of falsehood, he embarks upon calling them, while not being in agreement with them, not sitting with them and flattering them; but rather he should be a Mujahid, a caller to the path of Allah, a sincere adviser, enjoining good and forbidding evil. This is one who embarks upon calling the people of falsehood (to truth) and clarifies the truth to them, then (if) one is guided, alhamdulil laah; but if not, he has established the proofs which Allah has obligated to the inheritors of the Prophets (i.e. the scholars) to establish.

The Prophets were callers to the path of Allah, they invited the unbelievers to (the truth) and called the sinners (to the truth), and you are one of the inheritors of the Prophets, therefore, call these (people) and establish the proofs against them, but we do not say that this task is for everyone – that every Tom, Dick, and Harry intermingles with ahlul bidah and advise them; rather we say that this is for the people of knowledge, those well established in knowledge, the strong ones. As for those other than them – the ignoramuses and the ones with weak personalities, we warn and tell them to be on guard against the outcomes that descend on the one who is deceived by himself, thus, he becomes one from ahlul bidah and misguidance. By Allah we know people from different Arab and Islamic countries who used to be upon good, then they were captured by this trick- meaning, read, read, take the truth and reject falsehood, and was not seen thereafter except that he was from the villains of ahlul bidah, waging war against ahlus sunnah, defending the people of falsehood. We ask Allaah for wellbeing. [Source: Awn Al-Baaree Bi-Bayaan Maa Tadammanahu Sharhus Sunnah Lil-Imaam Al-Barbahaaree. 2/ 970-972. slightly paraphrased]

Al-Fudayl Ibn Iyaad, may Allah have mercy upon him, said:

“Whoever sits with a person of bidah has not be granted wisdom”.

Al-Allamah Rabee, may Allah have mercy upon him, said:

The one who sits with ahlul bidah and incline towards them, there is no doubt that he is dim-witted and on the opposite side of wisdom. Sitting with ahlul bidah is dangerous, and we have mentioned to you several times the hadeeth: “The parable of good company and a bad company is only that of a seller of musk and a blacksmith”. (5) This is an urge (by way of a command) from the Messenger that one sits (with) the righteous – those who are free from misguidance and bidah, those who call to good, command good and forbid evil – warn against falsehood. These are ones to be accompanied, you will benefit from them in matters of sound creed, sound methodology, authentic narrations and (acquire) abundant good. As for ahlul bidah -and Allah’s Refuge is sought, you will find corrupt creed with them, fabricated narrations, baseless narratives and other calamities, which is the reason behind the deviation of many of those people who oppose the (sound Salafi Methodology).

By Allah, it is not appropriate for some scholars to sit with the people of desires because it may be that he has some knowledge, but shaky and weak in personality, thus, he strays through falsehood. By Allah, there is an example of this in history about a people who diverted from the truth (in some matters) even though they had knowledge. Among them was Al-Bayhaqi who was affected by Ash’ariyyah (6) and Abdur Razzaaq who was affected by at-Tashayyu (7)…many among them; rather many of those who were swept away by bidah, the reason was nothing else other than reading the books of ahlul bidah and sitting with the people of misguidance, thus many people in the Islamic societies deviated due to this intermingling, sittings, reading and what is similar to that.

When Ahlus Sunnah listened to their scholars, Allah protected them from being swept away by ahlul bidah, but when the scholars or some of the scholars fell short (or failed to act as required), authority lost, and the people became deceived by people of bidah and misguidance, the Islamic world was swept away by bidah. In the last century, ilhaad, Zandaqah, (8) communism, Baathism and secularism appeared, the people intermingled and strayed. The who intermingled with the heretics became a heretic, the one who intermingled with the callers to socialism became a socialist, the one who intermingled with the baathists became baathist, the one who intermingled with the Rawafid became Rafidi (9), the one who intermingled with the Soofiyyah became a Sufi, the who intermingled with the groups of illegal partisanship became an adherent to illegal partisanship (10) and so on. Had they held onto the likes of this Prophetic and Salafi guidance, Allah would have protected them, but they embarked upon error, so Allah entrusted them to themselves. [Awn Al-Baaree 2/ 2974-975]

Al-Allamah Salih al Fawzaan, May Allah preserve him, stated:

It is forbidden to visit the Mubtadi [an innovator in religious matters] and to sit with him, unless it is for the (purpose) of advice and rejection of what he is upon. This is because keeping his company has an evil effect and leads to spreading his enmity (i.e. his misguidance) to others. It is obligatory to warn against them and their evil if it becomes impossible to prevent them from practicing bidah. And if not, it is obligated to the scholars of the Muslims and those in charge of the affairs of the Muslims to prevent and restrain the Mubtadi’ah from their evil. This is because the danger they pose to Islam is great. It must be known that the nations of disbelief encourage the Mubtadi’ah to spread their bidah and aid them upon that to create divergent paths (i.e. disunite the word of the Muslims and create sects that are in opposition to the singular path of the pious predecessors in creed and Methodology). In this is termination of Islam and distortion of its image. And Allah knows best. We ask Allah to aid His Religion and make His Word Uppermost, and forsake the enemies. [Source: An Excerpt from “Al Irshaad ilaa Sahih Al-Ittiqaad War Raddu alaa Ahli Ash-Shirki Wal Ilhaad. Page 455]

1: http://www.ikhwanis.com/index.cfm

2: What are the core mistakes of the Tablīghi Jamā’at? They claim that they do not promote grave worship and other innovations. How is going out to the people for da’wah wrong? https://abukhadeejah.com/mistakes-tablighi-jamaat/

3: The Origin of Early Sufism Is From Basrah, Iraq: http://www.ibntaymiyyah.com/articles/dgfil-the-origin-of-the-sufis-is-from-basrah-iraq.cfm

“The Reality of Sufism: It’s Beginnings and Rise in the Muslim Ummah.” – Lessons in Aqīdah and Da’wah of Shaikh Sālih al Fawzān lecture by Abu Khadeejah: https://www.salafisounds.com/the-reality-of-sufism-its-beginnings-and-rise-in-the-muslim-ummah-lessons-in-aqidah-and-dawah-of-shaikh-salih-al-fawzan-lecture-by-abu-khadeejah/

4: The Devil’s Deception Of The Rāfidah Shī’ah — Know Their Beliefs From Their Own Source References: https://abukhadeejah.com/the-devils-deception-of-the-raafidah-shiah/

5: “The parable of good company and a bad company is only that of a seller of musk and a blacksmith”. The seller of musk will give you some perfume, you will buy some, or you will notice a good smell. As for the blacksmith, he will burn your clothes or you will notice a bad smell”. [Al-Bukhaari 5534 and Muslim 2628]

6: http://www.asharis.com/creed/

7: Tashayyu: Listen here – By Al-Allamah Muqbil Bin Hadi, may Allah have mercy upon him, regarding why Imam Abdur Razzaaq, may Allah have mercy upon him, was affected by something Tashayyu:

أما عبدالرزاق الصنعاني -رحمه الله- فقد دخل عليه شيء من التشيع، وقد قيل له: من أين لك هذا؟ مع أن أستاذيك أصحاب سنة؟ فقال: أتى إلينا جعفر بن سليمان الضبعي، وكان ذا هدي وسمت حسن فتأثرنا به فدخل علينا شيء من التشيع، ولم يبلغ به الحال إلى أن يتنقص الأئمة والخلفاء الراشدين والصحابة، بل هو سني من أهل السنة.
وقد جاء في ترجمة عبدالرزاق أنه قال في كلام عمر أنه قال: لفاطمة: جئت تطلبين ميراثك من أبيك وقال للعباس: جئت تطلب ميراثك من ولد أخيك. فقال عبدالرزاق: أنظروا إلى هذا الأحمق لم يقل: جئت تطلبين ميراثك من رسول الله -صلى الله عليه وعلى آله وسلم-.

فينظر هل ثبت عن عبدالرزاق أم لم يثبت، فإن ثبت فهو يعتبر خطأ لا يجوز أن يتبع عليه، وقد قال الإمام الذهبي: أن عمر تكلم بهذا الكلام بناء على قسمة الفرائض أن شخصا مات عن ابنة وعن عم، فما لكل واحد منهما؟ ولم يقصد أن يتنقص رسول الله -صلى الله عليه وعلى آله وسلم- بأنه ليس نبيا ولا رسول الله -صلى الله عليه وعلى آله وسلم-.

وأما الحاكم فقد جاء عنه بعض الانزواء وبعض الانحراف عن معاوية -رضي الله عنه-، وقد قال أبوطاهر عن عبدالله بن محمد الهروي أبي إسماعيل أنه قال: إمام في الحديث لكنه رافضي خبيث.

وقال أيضا كما في «العلل المتناهية» لابن الجوزي وقد ذكر حديث الطير أو حديثا غيره وذكر ابن الجوزي ما فيه من الضعف، ثم ساق بسنده إلى أبي طاهر المقدسي وهو محمد بن طاهر عن شيخه قال: لا يخلو الحاكم إما أن يكون جاهلا فهذا لا يؤخذ عنه العلم وإما أن يكون كذابا دساسا، وهذا أيضا لا يؤخذ عنه العلم.

والحق أنه لا يثبت لا ذا ولا ذاك، فالحاكم ليس بجاهل، عرفنا هذا من ترجمته، وعرف العلماء منزلته الرفيعة كما في «سير أعلام النبلاء» وفي «تذكرة الحفاظ» وفي «الإرشاد» للخليلي، فهو إمام متفق على جلالته.

فالحاصل أن بهما شيئا من التشيع لا يخرجهما إلى الرفض كما قال الحافظ الذهبي عند أن ذكر هذا الكلام عن أبي إسماعيل الهروي، قال: إن الله يحب الإنصاف ما الرجل برافضي ولكن به شيء من التشيع.

وقال المعلمي في «التنكيل» عندما ذكر كلام أبي إسماعيل الهروي: إمام في الحديث رافضي خبيث، قال المعلمي: لعل السجعة هي التي حملت قائلها إلى أن يقول ما قال. وما أشبهها بما كتب الصاحب بن عباد إلى قاض (بقم) -وهي بلدة كانت سنية ثم أصبحت رافضية- فكتب الصاحب بن عباد:

أيها القاضي بقم قد عزلناك فقم

فلما وصلت إلى القاضي تذكر ذنوبه ماهو الذي فعله؟ فلم يجد أنه أذنب ولا فعل شيئا، فقال: والله ما عزلتني إلا السجعة.

وأما عكرمة فقد رمي برأي الخوارج وليس بالقدر، فإن الذي رمي بالقدر هو قتادة، وقد دافع عن عكرمة الحافظ ابن حجر وبرأه وذكر في «فتح الباري» في الكلام على سبب نزول قول الله تعالى: ﴿إن الذين توفاهم الملائكة ظالمي أنفسهم قالوا فيم كنتم قالوا كنا مستضعفين في الأرض قالوا ألم تكن أرض الله واسعة فتهاجروا فيها فأولئك مأواهم جهنم وساءت مصيرا﴾ أنه قيل لعكرمة وقد سأله شخص: أأخرج مع هؤلاء الذين يخرجون؟ أي: للقتال، والقتال بين مسلمين، فقال له عكرمة: لا تخرج، ثم استدل بهذه الآية أي: لا تكثر سواد أهل الباطل ولا تخرج. قال: في هذا دليل على أن عكرمة لا يرى رأي الخوارج.

8: ilhaad: ilhaad: “Complete ilhaad” is to turn away from Islam completely and that is Major ilhaad, which exits a person from the fold of Islam, such as the ilhaad committed by communists, the idol worshippers and those similar to them. And Minor ilhaad does not exit a person from the Religion of Islam, such as turning away from some actions. Allah (The Most High) said:

 وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ

And whoever inclines to evil actions therein or to do wrong, him We shall cause to taste a painful torment. For further details, see link: https://www.ajurry.com/vb/forum/%D8%A7%D9%84%D9%85%D9%86%D8%A7%D8%A8%D8%B1-%D8%A7%D9%84%D8%A5%D8%B3%D9%84%D8%A7%D9%85%D9%8A%D8%A9-%D8%A7%D9%84%D8%B9%D8%A7%D9%85%D8%A9/%D8%A7%D9%84%D9%85%D9%86%D8%A8%D9%80%D9%80%D8%B1-%D8%A7%D9%84%D8%B9%D9%80%D9%80%D8%A7%D9%85/13722-%D9%85%D8%A7-%D9%85%D8%B9%D9%86%D9%89-%D8%A7%D9%84%D8%A5%D9%84%D8%AD%D8%A7%D8%AF-%D9%88%D9%83%D9%8A%D9%81-%D9%8A%D9%83%D9%88%D9%86-%D8%A7%D9%84%D8%B4%D8%AE%D8%B5-%D9%85%D9%84%D8%AD%D8%AF-%D9%81%D9%8A-%D8%A3%D8%B3%D9%85%D8%A7%D8%A1-%D8%A7%D9%84%D9%84%D9%87-%D9%88%D8%B5%D9%81%D8%A7%D8%AA%D9%87-%D8%9F?t=13326

Zandaqah: Heresy

9: The Devil’s Deception Of The Rāfidah Shī’ah — Know Their Beliefs From Their Own Source References: https://abukhadeejah.com/the-devils-deception-of-the-raafidah-shiah/

10: Illegal Partisanship: To initate an idea that opposes the Qur’aan and the Sunnah, (establish) allegiance and enmity based upon it, this is illegal partisanship, even if is not initiated under an organisation. [Source: Kash As-Sitaar page 19-20 by al-Allamah Rabee, may Allah have mercy upon him]

Caution to Ourselves, Our Children, and Companions: The Peril of Pushing Concessions Too Far

Written by Abdullah Jallow on . Posted in Articles, Basics, Contemporary Issues, Da'wah - Calling To Islam, Featured, 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', Zuhd (Abstinence).

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

A’isha, may Allah be pleased with her,  reported that Allah’s Messenger, peace and blessings of Allah be upon him, did something and allowed his people to do it, but some people refrained from doing it. When the Prophet learned of that, he delivered a sermon, and after having praised Allah, he said, “What is wrong with such people who refrain from doing a thing that I do? By Allah, I know Allah better than they, and I am more afraid of Him than they.” [Al-Bukhari 6101]

Ibn Abbas, may Allah be pleased with him and his father,  reported that Allah’s Messenger, peace and blessings of Allah be upon him, said: “Verily, Allah loves for you to take His concessions, just as He loves you to fulfill the things He has obligated.” [Sahih Ibn Hibban 354]

 

Unjustified Pursuit of Concessions and Odd Matters

Ibrahim Ibn Abee Ablah (died 152AH – may Allah have mercy upon him) said, “He who carries the odd affairs of knowledge carries a lot of evil”. [1]

Abdur Rahmaan Bin Mahdi (died 198AH – may Allah have mercy upon him) said, “The one who pursues the odd affairs of knowledge cannot be an Imam in knowledge”. [2]

Imam ash-Shaatibee, may Allah have mercy upon him] stated regarding the attitude of unjustified pursuit of concessions, “This arises from following one’s desires. Desire leads to a ‘too easy going attitude’ and the pursuit of concessions for oneself and others. So, you see him (i.e. such person) adopting that for himself or passing that judgment for his relative or friend, which he would not do for another person, due to the desire of that relative and friend”. [3]

He, may Allah have mercy upon him, said, “If a Mukallaf [i.e. the sane one who has reached the age in which the obligations of the Shariah are obligated to him or her] seeks after concessions in the Madhabs in every affair that is difficult for him and every statement that agrees with his desires, then he will remove himself from the firm handhold of piety and persist upon the pursuit of desires”. [4]

He, may Allah have mercy upon him, also stated regarding the attitude of the unjustified pursuit of concessions: “This arises from following one’s desires. Desire leads to a too easy going attitude and the pursuit of concessions for oneself and others. So, you see him adopting that for himself or passing that judgment for his relative or friend, which he would not do for another person due to the desire of that relative and friend”. [5]

He, may Allah have mercy upon him, also said: “If a Mukallaf [i.e. the sane one who has reached the age when the obligations of the Shariah are obligated on him or her] seeks after concessions in the Madhabs in every affair that is difficult for him and every statement that agrees with his desires, then he will remove himself from the firm handhold of piety and persist upon the pursuit of desires”. [6]

“f desires enter (a person), it leads to following the ambiguous matters out of being eager to prevail and become victorious through establishing excuses in issues related to difference of opinion (or differing); but rather it leads to splitting, disharmony, enmity, and hatred due to the different desires and lack of (sound) agreement; however, the Shariah came to curtail (vain) desires completely. If some of the premises of the evidence were not established except through desires, it would not result except in following desires and that is contrary to the Shariah, and opposing the Shariah is not fr of the Shariah at all. Therefore, following desires concerning what one may regard to be adherence to the Shariah is tantamount to misguidance.”. [7]

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

It is obligated to you to adhere to evidence and not (seek) concessions. Some of the pious predecessors said: “Whoever pursues concessions may fall into Zandaqah (hypocrisy or disbelief). Every Mad’hab contains some errors- some mistakes from some of its followers or from the Imam to whom it is attributed, who may have erred in some narrations or some hadiths were hidden from him. Therefore, a student of knowledge should not chase after concessions. If there is a difference of opinion on an issue and it is not one about which there is consensus, there are treatises among the people of knowledge, and the student of knowledge should (diligently) search for evidence and examine the more compelling statement or the one supported by stronger evidence, then he takes that which is established based on evidence and he does not chase after concessions. [8]

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

The facilitation of ease is what aligns with the essence of the religion. From this, we know that when two scholars differ in their opinions and it is not clear which view carries greater weight, neither in terms of evidence nor derivation of proofs, and both are reputable scholars in their knowledge and trustworthiness and the evidence is not clear as well as the derivation of proofs, yet they hold differing views—one being more stringent than the other—whom should we follow? The response: We should follow the easier option and it is said (we follow) the more stringent one, as it is deemed more cautious. However, this statement requires further examination, as the most cautious approach would be what aligns more with the Shariah and the easier option would be what aligns more with the Shariah. [9]

He, may Allah have mercy upon him, also said:

The jurists -may Allāh have mercy upon them, defined Muru’ah [manliness, sense of honour, honourable behaviour] in the Book of Testimonies, stating: “Doing what beautifies and adorns (a person’s character), while avoiding what may tarnish one’s character or reputation. This definition is general. Anything that beautifies and adorns you in the eyes of the people, and serves as a reason for praise for you, is considered Muru’ah, even if it does not fall under acts of worship. And everything opposite of this is contrary to Muru’ah. [10]

Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] was asked about those who follow the legislated Islamic concessions?

He replied: The religion is an Amaanah- an amaanah between the slave and his Lord. It’s obligatory that he fulfils it (the religious duties) as Allah and his messenger have commanded. Whoever performs the obligations, refrains from the prohibited affairs, (does) that which he is able from the Mustahabbaat (recommended deeds) and abandons the Makroohaat (disliked actions), this is the Amaanah between the slave and his lord. The concessions are only allowed when there is a need and necessity (to utilise) them. Utilise them in accordance with necessity- with a need for the concession. Just like the sick person combines between two prayers, performs Tayyamum if he cannot use water for purification and doesn’t fast in Ramadhaan (i.e. when travelling etc), and a traveler shortens the prayers. This is a religious concession used at the time of its requirement. As for using concessions in other than their correct place (i.e. situation), then this is not permissible. Allah did not permit that for him (in such situation). Indeed He (Allaah) only placed the concessions at specified times and situations, and they are not used in other than these (times and situations). Therefore, it is obligated to the Muslim that he fears Allah and that he establishes that which Allah has obligated to him. [11]

Reminder to Those Youth You Have Gone to Study And Are Teachers or Will Be Teachers In Future InShaAllah

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

“The loftiest ambition in pursuit of knowledge is to acquire knowledge from the Qur’an and the Sunnah- to be granted understanding by Allah [i.e. blessed to acquire sound knowledge and act upon it] and through the Sunnah of the Messenger, and acquaint oneself with the boundaries of the revelation [i.e. neither going into excess nor being lackadaisical]. And the most baseless ambition of the students of knowledge is to confine their ambitions in following the bizarre affairs and that which has neither occurred nor has it been revealed, or acquainting (oneself) with the differences of opinion and pursuing the statements of the scholars, whilst having no ambition to acquaint oneself with what is correct among those statements. Little is there to benefit from the knowledge of these people”. [12]

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

We have decided to explain the book “Hilya Talib Al-Ilm” after consultations and suggestions from our students at the central Masjid. This is because if a student of knowledge lacks virtuous character, then there is no benefit in his pursuit of knowledge; instead it is obligated to a person that whenever he acquires knowledge of something related to virtuous deeds or acts of worship, he (strives) to implement it. If he does not do so, then he and the ignorant person will be the same; rather, the ignorant person may be in a better position because he deliberately abandons it  unlike the ignorant person. This is because the ignorant person may act if he knows unlike the one who knows yet does not follow. Therefore, I urge both myself and you to embody virtuous manners, patience, perseverance, forgiveness, and kindness to the best of our abilities. This is besides the great advice – fear of Allāh – about which Allāh says:

وَلَقَدْ وَصَّيْنَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ ٱتَّقُوا۟ ٱللَّهَ

And verily, We have recommended to the people of the Scripture before you, and to you (O Muslims) that you (all) fear Allah, and keep your duty to Him. [An-Nisa 131] [13]

Al-Allaamah Abdur-Rahmaan Bin Yahyah Al-Mu’allimee, ay Allah have mercy upon him] said, “And know that some of the sincere ones fall into error by the will of Allah as a trial for others, as to whether they will follow the truth and abandon his speech, or be deceived by his virtuousness and lofty (status)? He (i.e. this sincere scholar) is excused; rather he is rewarded for striving to reach the correct verdict and his intention to reach good, and he is not degraded. However, the one who follows him (out of being) deceived by his great (status) without turning towards the real evidences in Allah’s Book (i.e. the Qur’an) and the Sunnah of His Messenger (peace and blessings of Allah be upon him), he is not excused; rather he is upon a great danger”. [14]

 

[1] Siyar A’laam An-Nubula 6/324

[2] At-Tamheed 1/64 by Ibn Abdil Barr

[3] Al-Muwaafaqaat. 5/84

[4]Al-Muwaafaqaat. 3/123

[5] Al-Muwaafaqaat. 5/84

[6] Al-Muwaafaqaat. 3/123

[7] Al-Muwaafaqaat 5/221

[8] Paraphrased:

عليك أن تأخذ بالدليل، لا بالرخص، قال بعض السلف: من تتبع الرخص؛ تزندق، كل مذهب يكون فيه بعض الأغلاط، بعض الأخطاء من بعض أتباعه، أو من الإمام الذي هو منسوب إليه أنه غلط في بعض الروايات، وأنه خفي عليه بعض الأحاديث، فطالب العلم لا يتتبع الرخص.
وإذا كان في المسألة خلاف، ما هي بمسألة إجماع، فهناك رسائل بين أهل العلم، فطالب العلم يتحرى الدليل، وينظر في أقرب القولين، أو الأقوى للدليل، فيأخذ بما قام عليه

الدليل، لا بتتبع الرخص

https://binbaz.org.sa/fatwas/2138/%D8%AD%D9%83%D9%85-%D8%AA%D8%AA%D8%A8%D8%B9-%D8%B1%D8%AE%D8%B5-%D8%A7%D9%84%D9%81%D9%82%D9%87%D8%A7%D8%A1

[9]  Paraphrased:

التيسير هو الموافق لروحِ الدِّينِ، مِن هُنَا نَعْلَمُ أَنَّهُ إِذَا اخْتَلَفَ عَالِمِانَ فِي رَأْي ولم يتبين لنا الأَرْجَحُ من قوليها لا من حَيْثُ الدَّلِيلِ، وَلا مِن حَيْثُ الاسْتِدْلَالُ وكُلُّهُمْ عُلَماءُ ثَقَاتِ فِي عِلْمِهِمْ وَأَمَانَتِهِمْ، وَالْأَدلَّةُ لِيسَتْ وَاضِحَةً، وَالاسْتِدْلَالُ كَذَلِكَ، لكن اخْتَلَفَ رَأَيْهَا، أَحَدُهُمَا أَشَدُّ مِن الثَّانِي، فَمَنْ نَتَّبِعُ؟
الجواب: تَتَّبِعُ الأَيْسَرَ ، وقيل : الأَشَدَّ؛ لَأَنَّهُ أَحْوَطُ؛ وهذا القَوْلُ فِيهِ نَظَرُ؛ لأن
الأَحْوَطَ مَا كَانَ أَوْفَقَ لِلشَّرْعِ، وَالأَيْسَرُ هُوَ الأَوْفَقُ لِلشَّرْعِ

Sharh Hilya Talib Al-Ilm page 202. 1st Edition 1434AH Rabi’ ul Awwal

[10] Paraphrased:

والمَرُوءَةُ حَدَّهَا الفقهاء . – رحمهم الله – في
كتاب الشهادات، فقالوا هي: فِعْلُ ما يُجَمِّلُهُ ويُزَيِّنُهُ، وَاجْتِنَابُ مَا يُدَنَّسُهُ وَيُشِيةٌ
وهذه عبارة عَامَّةٌ ، كُلُّ شَيْءٍ يُجَمِّلُكَ عِنْدَ النَّاسِ، وَيُزَيِّنُكَ وَيَكُونُ سَبَبًا للثَّنَاءِ عَلَيْكَ
فهو مَرُوعَةٌ، وإن لم يكن مِنَ العِبادات، وكلُّ شيء عَكْسُ ذلك فهو خلاف المروءة

Sharh Hilya Talib Al-Ilm page 7. 1st Edition 1434AH Rabi’ ul Awwal. page 50

[11] Translated by Abu Aa’isha Amjad Khan. http://www.alfawzan.af.org.sa/node/13751

[12] An Excerpt from Al-Fawaa’id. Page 99

[13] Paraphrased:

فقد قَرَّرْنَا شَرْحَ كتاب «حِلْيَةُ طَالِبِ الْعِلْمِ»، بعد مُشَاوَرَةٍ واقتراح الطلبة لدينا في الجامع؛ وذلك لأنَّ طالب العلم إذا لم يَتَحَلَّ بالأخلاقِ الفَاضِلَةِ فَإِن طَلَبَهُ لِلْعِلْمِ لا فائدة فيه، لكن يَجِبُ على الإنسان كُلَّمَا عَلِمَ شَيْئًا مِن الْفَضَائِلِ أو العِبَادَاتِ أن يقوم به، فإذا لم يفعل فهو والجاهل سواءٌ، بَلِ الْجَاهِلُ أَحْسَنُ حَالًا منه، لأنَّه تَرَكَ الفَضْلَ عن عَمْدٍ بخلاف الجاهل، ولأنَّ الجاهل رُبَّمَا يَنْتَفِعُ إِذا عَلِمَ،
بخلاف من عَلِمَ ولم يَنتَفِعُ .
فلهذا أحثُّ نفسي وإِيَّاكُمْ على التَّحَلي بالأخلاقِ الفَاضِلَةِ، وَالصَّبْرِ والمُصَابَرَةِ، والعفو والإحسان، بقدر المستطاع، هذا بقطع النظر عن الوصية الكبرى، وهي الوَصِيَّةُ بتقوى الله – عز وجل، التي قال الله – تعالى – فيها
وَلَقَدْ وَصَّيْنَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ ٱتَّقُوا۟ ٱللَّهَ

Sharh Hilya Talib Al-Ilm page 7. 1st Edition 1434AH Rabi’ ul Awwal

[14] Raf’ul Ish-tibaah. page 152

 

A Great Disclosure: Four Lives Uncovered by Their Adherence to the Two Paths

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Bid'ah (Innovation), Featured, 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, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ

And thus do We explain the signs (to you O Muḥammad) in detail, and so that the way of the criminals may become evident (to you). [Surah Al-An’aam. Ayah 55] [1]

Imam Ibn Kathir, may Allah have mercy upon him, said:

Meaning, Allah [The Exalted] stated that just as He explained what was previously explained of the arguments and evidence on the path of guidance and sound judgment, and censured argumentation and stubbornness; also, He explains the signs (proofs, evidence, lessons), which those being addressed need;

ولتستبين سبيل المجرمين

And so that the way of the criminals may become evident”.

Meaning, so that the path of the criminals – those who oppose the Messengers – may become evident. [2]

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

Those who know Allah, His Book, and the religion He has ordained are acquainted with the path of the believers and that of the criminals in detail- the two paths are visible to them, just as a path leading to its destination and the path leading to destruction is made visible. They are the most knowledgeable among the creation- the ones who benefit (the people) the most, the ones with the most useful advice and they are evidence of right guidance. This is why the Sahaabah (companions of the Prophet) have excelled over all those to come after them until the Day of Judgment because they were brought up upon the path of misguidance, Shirk, and the paths leading to destruction, and they knew them in detail; then the Messenger [peace and blessings of Allah be upon him] came to them and took them out from darkness (and entered them) into complete light- from shirk (polytheism) into Tawheed (pure Islamic Monotheism), from ignorance into knowledge, from misguidance into guidance, from injustice into justice, from confusion and blindness into guidance and clear-sightedness. They knew the worth of that which they received and were triumphant by way of it. They knew the worth of that which was contained in what they received since what is in opposition to the (truth and right guidance) manifests the goodness of what it opposes because affairs are made clear by way of their opposites. So, they (Sahaabah) increased in desire and love of that which they embraced, disliked, and hated that which they had turned away from. And of all the people, they had the most love for Tawheed, Imaan, and Islam, and had the most hatred for that which was in opposition to it. They were the most knowledgeable of the (right) path in detail.

As for those who came after the Sahaabah, among them, is one who was brought up in Islam but knows not what is in opposition to it. Therefore, some of the details of the path of the believers and that of the criminals became confusing to him because confusion occurs due to the weakness of one’s knowledge regarding both paths or one of them, as Umar Ibn Al-Khattaab [may Allah be pleased with him] said:

“The robust signposts of Islam will be undone one after the other when a people who grew up in Islam know not what Jahiliyyah-[Pre-Islamic Ignorance] is”.

This (statement shows an aspect of) Umar’s perfect knowledge. There is that one who is neither acquainted with the path of the criminals nor has it been made clear to him, or he has doubts and thus thinks that some of their ways are from the ways of the believers. This has occurred in this Ummah in many affairs of Creed, Knowledge, and deeds regarding the path of the criminals, the disbelievers, and the enemies of the Messengers, (which) was brought into the path of the believers by the one who does not know the (detailed distinction between) the path of believers and the path of the criminals, so he called to (this path), excommunicated the one in opposition and declares lawful that which Allah and His Messenger made unlawful, just as what has occurred with many of the people of bidah, such as the Jahmiyyah, the Qadariyyah, the Khawaarij, the Rawaafid and their ilk- among those who initiated a Bidah, called to it and excommunicated those who opposed it.

The people are four categories in this subject matter (i.e. their knowledge of the path of the believers and the criminals).

The first group is those who know the path of the believers and that of the criminals in detail– in both knowledge and action. They are the most knowledgeable among the creation.

The second group is those who are blind to both paths- those resembling animals. The path of the criminals is presented to them and they follow it.

The third group is those who concern themselves with (seeking) knowledge of the path of the believers and not its opposite- only acquainted with (the path of the criminals) by way of its opposition to the (path of the believers) and in a general way, and that all that is in opposition to the path of the believers is falsehood, even though that is not illustrated to him in detail; rather, turns away when he hears some of that which contradicts the path of the believers and does not preoccupy himself in understanding and knowing its falsity (i.e. by way of learning from the upright people of knowledge). This person is in a state (similar) to one who is safeguarded from following desires- whose heart is neither put at risk nor is he called to (such desires)- as opposed to those who are aware of (such desires) and their souls are inclined towards them, but they strive against it for the Sake of Allah. A letter was written to Umar Ibnul Khattaab [may Allah be pleased with him] and he was asked about this affair, as to which of the two men is the better- a man who is not put at risk by way of desires and does not go through its difficulties, or a man who is urged towards it but abandons it for the Sake of Allah? Umar wrote back saying, “The one who is desirous of sin but abandons it for the Sake of Allah is from ‘those whose hearts Allaah has tested for piety. For them, there is forgiveness and a great reward’”. [Al-Hujuraat.3]

The fourth group knows the path of evil, bidah, and kufr in detail and the path of the believers in general. This is the situation of many of those who concern themselves with the beliefs of the previous nations and that of the people of bidah (proponents of religious innovation). They are acquainted with (these affairs) in detail, but not with what the Messenger came with; rather they are acquainted with it in general even though they may know some of its affairs in detail. Whoever examines their books will see that. Likewise, those who know the paths of evil, oppression, and corruption in detail and are followers of it, if they repent, abandon these (affairs) and return to the path of the pious believers, then their knowledge of it will only be general. They will not be acquainted with it in that detailed manner known to those who spend their lives (studying) its regulations and ways.

The Objective: Indeed, Allah, Glorified be He, free from all imperfections, loves that one should know the path of His enemies to avoid and hate it, just as the path of His Awliyaa (close friends, allies) should be known and followed. [3]

[1]: Translation by Shaikh Abu Iyaad: https://www.thenoblequran.com/q/#/search/6_55%5D

[2]: Tafseer ibn Katheer

[3]: An Excerpt from ‘Al-Fawaa’d pages 167-180