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Chapters From The Life of Shaikh Rabee – Excerpts From a Forthcoming Publication

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Contemporary Issues, Scholars of Islam.

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

We praise and thank Allah for guiding us to this blessed Salafi Methodology and acquainting us with its scholars in the Muslim lands and their students in the East and the West. To proceed:

When our brother Amjad Khan, may Allah preserve him, visited Kuwait before, he received permission from Shaikh Khalid, may Allah preserve him, to translate this amazing biography of Al-Allamah Rabee Ibn Hadi Al-Mad’khali – may Allah preserve him. Upon receiving this news, we informed Ustadh Abu Tasneem Mushaf Al-Banghali, may Allah preserve him, and some of our elder teachers. By the Tawfeeq of Allah, there are chapters filled with gems that have already been translated and waiting to be edited, then excerpts will be shared online while the book form is prepared. As soon as all the material is ready for formatting, it will be presented to both Shaikh Khalid and our local Mashaayikh, may Allah preserve them, to offer advice and guidance, then Salafipublications will be requested to publish it after being satisfied with it. May Allah bless all our younger teachers and Salafi brothers, especially those who have come forward to help with the editing and proofreading of the translation and preparation due to their love of cooperation upon Bir and Taqwah.

The Fifth Excerpt:

Fusool-Shaikh-Rabee_Chapter5_Excerpts

An Important Matter to Recall Concerning the Trustworthy People of Your Country

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul.

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

أتى داود بن علي الأصبهاني إلى صالح بن أحمد بن حنبل وكان بينه وبين صالح بن أحمد حسن (يعني: علاقته به كانت حسنة) فكلم صالحا أن يتلطف له في

الاستئذان على أبيه.

فأتى صالح أباه أحمد بن حنبل) فقال له : رجل سألني أن يأتيك؟

قال: ما اسمه ؟

قال داود

قال : من أين؟

قال: من أهل أصبهان.

قال: أي شيء صناعته ؟

قال : وكان صالح يروغ عن تعريفه إياه. فما زال أبو عبد الله يفحص عنه حتى فطن.

فقال: هذا قد كتب إلي محمد بن يحيى النيسابوري في أمره انه زعم أن القرآن محدث فلا

يقربني.

قال : يا أبت ينتفي من هذا وينكره.

فقال أبو عبد الله (أحمد بن حنبل): محمد بن يحيى أصدق منه لا تأذن له في المصير إلي “.

Dawud Ibn Ali al-Isfahani approached Salih Ibn Ahmad Ibn Hanbal, with whom he had a good relationship. He requested Salih to kindly seek permission for him to visit his father. Salih then went to his father- (Imam Ahmad)- and said: “A man has asked me to come to you.” He (Imam Ahmad) said: “What is his name?” He (Salih) said: “Dawud”. He said: “Where is he from?” He (Salih) said: “He is from the people of Isfahan”. He said: “Has he done anything (i.e. involved in anything wrong)?” Salih hesitated, thus Abu Abdillah (Imam Ahmad) did not cease scrutinising until he realised (who this Dawud is). Then he said: “Muhammad Ibn Yahyah An-Naysaabooree wrote to me concerning the affair of this one (i.e. Dawud) that he claims that the Quran came into existence (created), [a] so he should not come near me (i.e. should not come to me).” Salih said: “O My father! He has disclaimed and rejected this (statement or claim)”. Abu Abdillah (Imam Ahmad) said: “Muhammad Ibn Yahya is more truthful than him; do not grant him permission to approach me”. [1] 

This serves as a reminder to everyone that poor behaviour and the expectation of evading consequences are ineffective when interacting with honest individuals. When you engage in misconduct and continue down that path while simultaneously searching for an escape, it is undeniable that the trustworthy people within your community, where your misdeeds have transpired, possess a deeper understanding of your situation than anyone else. This holds true despite any favourable relationships or positive perceptions you may enjoy in other circles.

Those who place their trust in you, yet remain somewhat oblivious to your true circumstances, are excused. In contrast, astute scholars or seasoned students of knowledge of your homeland will meticulously analyse your strategies with a discerning eye. They possess a keen ability to identify audacious political strategies, duplicitous actions taken for self-serving purposes, the intentional distortion of truths or situations, and the concealment of pertinent information for personal benefit. Furthermore, they recognise the nuanced and indirect assertions of qualifications or merits aimed at self-advancement, the overt and covert persuasion manifested in both dialogue and conduct, whether direct or indirect, as well as the efforts to broker solutions while neglecting to amend past misdeeds through a myriad of tactics.

They are capable of recognising your efforts to control the terms of the discussion and its outcomes, redirecting conversations from topics where you are at a disadvantage to those where you feel more confident. They understand that when your tactics are unwelcome to those who are intimately familiar with you, you tend to shift the dialogue towards a hypothetical pursuit of greater aspirations and benefits. They know that this is a strategy to narrow the conversation and dominate it, rendering the insights of those who genuinely understand your situation insignificant and irrelevant. Likewise, they know that this maneuver of yours involves knowing precisely when to advocate for this limited perspective and when to refrain from doing so. They assess you based on what you express through your words, actions, gestures, and the implications they draw from their long-standing understanding of your situation. Ultimately, though, it is only Allah who truly knows the reality of your affairs. Allah says:

وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ ۖ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ

And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts (of men). Should not He Who has created know? And He is the Most Kind and Courteous (to His slaves) All-Aware (of everything). [Al-Mulk. 14-15]

If you believe that He is your Creator and the Creator of your hearts and all they contain, how can (anything) be concealed from Him when He made them?! The statement [بِذَاتِ الصُّدُورِ – what is in the breasts (of men)] includes what the breasts carry in terms of beliefs, intentions, love, and hate. [2] 

Similarly, your justifications, diversions, distortions, and avoidance strategies only increase the burden on your conscience and thoughts. Allah states:

 بَلِ ٱلْإِنسَٰنُ عَلَىٰ نَفْسِهِۦ بَصِيرَةٌ

وَلَوْ أَلْقَىٰ مَعَاذِيرَهُۥ

Rather, man, against himself, will be a witness, though he may put forth his excuses (to cover his evil deeds). [Al-Qiyaamah. 14-15]

“Rather, man, against himself, will be a witness” – Meaning, a person is clear proof against himself based on what he does or does not do, and if he comes up with every excuse to exonerate himself of his wrongdoing, it will not benefit him. [3] “Though he may put forth his excuses”– Mujaahid, may Allah have mercy upon him, said, “Even if he disputes it, he remains a witness to it (i.e. his guilt)”. [4]

We ask Allah:

اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي  

O Allah! Just as You made my external form beautiful, make my character beautiful as well.

—————————————————-

[a] https://www.salafisounds.com/the-quran-is-the-speech-of-allah-uncreated-and-a-refutation-of-the-opposers-foundations-of-the-sunnah-of-imam-ahmad-bin-hanbal-lesson-19-by-abu-khadeejah-abdul-wahid/

https://abukhadeejah.com/who-first-spoke-with-the-innovation-that-the-speech-of-allaah-is-created-their-isnaad/

[1] Tarikh Baghdad 8/374]

[2] An Excerpt from Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim 3/173

[3] An Excerpt from Tafseer Muyassar

[4] Tafseer Ibn Katheer

Is The Salafi Bookstore His Personal Business Pursuit?!

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

In recent days, as we have been rebutting Faris Al-Hammadi, a multitude of individuals has emerged, offering a plethora of trivial comments and conjectures. Some of these remarks touch upon Manhaj issues, while others resort to personal slander. The complexities surrounding Manhaj can be easily elucidated through the clarifications of senior scholars and their students in the East and the West, whereas the personal jabs are best disregarded. Such attacks typically stem from those who lack comprehension or from individuals whose discontent manifests as hostility, unable to challenge the evidence we have provided. However, when these individuals, rather than addressing the pertinent subject concerning Faris, choose to misdirect their criticisms toward others unrelated to our discourse, we feel an immense obligation to uphold the veracity of our direct experiences in Birmingham since 2006.

Once more, we find ourselves confronting a remark that has emerged from the lips of those who indulge in idle speech, a remark they attempt to frame as something deserving of reproach: the assertion that “Abu Khadeejah is a businessman and the Salafi Bookstore belongs to him.” Indeed, the reality is that, regardless of whether it is Shaikh Abu Khadeejah or any other individual, we all possess the right to partake in commerce. Allah, The Most High, says:

هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ ذَلُولًا فَٱمْشُوا۟ فِى مَنَاكِبِهَا وَكُلُوا۟ مِن رِّزْقِهِۦ وَإِلَيْهِ ٱلنُّشُورُ

He it is, Who has made the earth subservient to you (i.e. easy for you to walk, to live, and to do agriculture on it, etc.), so walk in the path thereof and eat of His provision, and to Him will be the Resurrection. [Al-Mulk 15]

Meaning- He is the One Who made the earth subservient to you, allowing you to obtain everything necessary for your needs, including cultivation, construction, and farming, as well as the pathways (roads) that lead to distant regions and vast lands. [فَٱمْشُوا۟ فِى مَنَاكِبِهَا – so walk in the path thereof]- Meaning, in pursuit of sustenance and livelihood. [1]

Allah, The Most High, says:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نُودِىَ لِلصَّلَوٰةِ مِن يَوْمِ ٱلْجُمُعَةِ فَٱسْعَوْا۟ إِلَىٰ ذِكْرِ ٱللَّهِ وَذَرُوا۟ ٱلْبَيْعَ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

فَإِذَا قُضِيَتِ ٱلصَّلَوٰةُ فَٱنتَشِرُوا۟ فِى ٱلْأَرْضِ وَٱبْتَغُوا۟ مِن فَضْلِ ٱللَّهِ وَٱذْكُرُوا۟ ٱللَّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ

O you who believe (Muslims)! When the call is proclaimed for the Salat (prayer) on the day of Friday (Jumu’ah prayer), come to the remembrance of Allah [Jumu’ah religious talk (Khutbah) and Salat (prayer)] and leave off business (and every other thing), that is better for you if you did but know! Then when the (Jumu’ah) Salat (prayer) is finished, you may disperse through the land, and seek the Bounty of Allah,, and remember Allah much, that you may be successful. [Al-Jum’ah 9-10]

[فَإِذَا قُضِيَتِ ٱلصَّلَوٰةُ فَٱنتَشِرُوا۟ فِى ٱلْأَرْضِ – Then when the (Jumu’ah) Salat (prayer) is finished, you may disperse through the land]- Meaning, to seek earning and engage in trade. [2]

Abdul Malik Al-Maymoonee reported that Abu Abdillah (Imam Ahmad) said: A man said to Sariy Bin Yahyah (a student of the Taa’bi’een): “You travel on the sea in search of the provision?!” He replied: “I want to be free from your (dependence) on the people”. [3]

Abu Bakr Al-Marroodhee narrated to us, saying: I said to Abu Abdillah (Imam Ahmad): “For what (reason) did Sufyaan Ath-Thawri depart to Yemen?” He said: “He departed for trade and to meet Ma’mar. They (i.e. the people) said: He (Sufyaan) had a hundred Deenaar, but seventy (Deenaar) is what is correct”. [4]

Abu-Bakr Al-Marwazee said: I heard Abu Abdillah (Imam Ahmad) saying, “Indeed, I ordered them (i.e. my children) to go to the market and engage in trade”. [5]

Muhammad Ibn Musa said: I heard Ali Bin Ja-far saying: “My father took me along with him to Abu Abdillah (Imam Ahmad) and said: “O Abu Abdillah! This is my son”. He supplicated for me and said to my father: “Order him to go to the market (for trade) and keep him away from his (idle or bad) companions”. [6]

The preceding texts are sufficient to quell the misguided. Thus, the matter at hand can be distilled into two elements: a faction driven by envy and another that, unable to substantiate their positions, resorts to character defamation by suggesting that their target exploits Dawah for personal gain. This is particularly disingenuous, as we have not referenced a single utterance from Shaikh Abu Khadeejah concerning Faris or his supporters. In addressing the envious, we remind them as follows: Damratah Bin Thalabah, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allah be upon him, said, “The people will not cease to be upon good as long as they do not envy one another”.

Al-Allamah Zaid Bin Haadi Al-Mad’khali, may Allah have mercy upon him, said: The hadith is clear in its prohibition against envy. What is intended by envy is when one wishes that the blessing bestowed upon another person should cease, regardless of whether the envier wants that blessing for himself or another person, or wants that the blessing given to the one he envies should cease- whether the blessings are related to an affair of the religion or a worldly affair. Envy is forbidden and the command to seek Allah’s protection from the evil of an envier has been stated in the Qur’an: [وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ – And from the evil of the envier when he envies]. Therefore, one should be cautious of envy! Indeed, the Prophet said, “Do not envy one another”. [7]

Mu’aawiyah Bin Abee Sufyaan, may Allah be pleased with him and his father, said: “I can please all the people (i.e. within what is lawful) except the one who is envious of a blessing (bestowed on others) because never will he be pleased until that blessing ceases”. [8]

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

Supplicate for your brother to be blessed. Supplicate for him to be blessed instead of wishing that the blessing he is given should cease to exist. Supplicate for him that the blessing he is given should remain and that Allah blesses him with it. This will not harm you, rather it is something through which Allaah will benefit you. Envy is cured through the likes of these deeds. Also, what will cure the disease of envy is that you seek after provision and employ the means of earning a livelihood. As for sitting (about idly) and being lazy, whilst envying those who earn through seeking after provision – envying them for that which Allah has bestowed on them of His bounties- you are to be blamed. You are the one who has fallen short, you are the one who has abandoned the means to earn a livelihood, and the one with self-inflicted laziness. You should blame yourself, let alone envy people for what Allah has given them of His bounties. Envy can lead to disbelief just as it led Iblees to disbelief; it can lead to committing murder just as it led Haabil to murder his brother Qaabil. Allah narrated this story to us so that we may ponder upon it; take warning from it and be warned against envy. [9]

Secondly, regarding the discussions and conjectures circulating among certain individuals about Dawah and personal interests, it is evident that their remarks arise from malicious assumptions, intentional vagueness, or simple inquisitiveness. This has led them to mistakenly believe that the Salafi Bookstore in Birmingham is a personal enterprise of Shaikh Abu Khadeejah. However, Allah knows that the bookstore is under the ownership of Salafipublications and functions in the same manner as any other Salafi Bookstore overseen by a Masjid Committee or appointed Trustees.

Thirdly, Shaikh Abu Khadeejah, akin to every other senior student and their junior counterparts, along with the common people like myself and others, possesses the inherent right to pursue the abundant blessings of Allah through diverse avenues, be it through commerce, various professions, or Umrah trips. Must individuals disclose their personal assets and business endeavours to others? Why, then, do these gossipers fixate on Shaikh Abu Khadeejah while ignoring others? The answer is clear: after failing to justify your flawed Manhaj positions, which he effectively counters, they have chosen to make this a personal matter, resulting in reckless speculation and stupid comments.

Indeed, our relationships should not be built on conjecture or intruding into the private matters of others; however, unable to validate their deviations, they have personalised this issue through baseless assumptions, expressing their grievances about what they believe to be a rightful denial of their pursuit of corruption in Manhaj and affiliations. Consequently, this has driven them to engage in a lamentable quest for character defamation, disseminating inaccuracies, unfounded rumours, fabrications, misinterpretations, and derogatory remarks. This destructive path compels them to neglect their own affairs, fixating instead on any so-called flaw in others’ private lives that they can gossip about. This indicates a profound absence of emotional and intellectual satisfaction in their own lives, leading them to seek vicarious thrills by intruding into the lives of others. Indeed, this behaviour does not infuse their lives with the excitement and joy they seek; rather, it underscores a state of ennui. We urge them to contemplate three texts from the divine revelation and we ask Allah to grant us and them the Tawfeeq and piety to navigate our lives based upon His Guidance, Amin.

Allah says:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱجْتَنِبُوا۟ كَثِيرًا مِّنَ ٱلظَّنِّ إِنَّ بَعْضَ ٱلظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا۟ وَلَا يَغْتَب بَّعْضُكُم بَعْضًا أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ وَٱتَّقُوا۟ ٱللَّهَ إِنَّ ٱللَّهَ تَوَّابٌ رَّحِيمٌ

O you who believe, avoid much suspicion. Indeed, much of suspicion (being devoid of evidence and truth) comprises sin. And do not spy (to seek out errors, shortcomings and what is hidden of others) and let not some of you backbite others. Would one of you like to (physically) eat the flesh of his brother when dead. You would hate (to do) it (or: you would hate people knowing that you did it) (so hate backbiting in a like manner). And fear Allāh, indeed Allāh is Accepting of repentance, Merciful (to His believing servants). [10]

The Messenger, peace and blessings of Allah be upon him, said: “Leave that which makes you doubt for that which does not make you doubt.” [11]

The Messenger, peace and blessings of Allah be upon him, said: “From the excellence of a man’s Islām is his abandonment of that which does not concern him.” [12]

In conclusion, this article is not written out of any familial ties or business affiliations with Shaikh Abu Khadeejah or any member of the Salafi Bookstore staff. Instead, we intend to uphold the dignity of those unjustly attacked solely for their unwavering commitment to the blessed Salafi Manhaj. We have not conveyed a single personal remark from Shaikh Abu Khadeejah or any other person concerning Faris or his supporters; thus, it is perplexing to witness the topic being misdirected and Shaikh Abu Khadeejah being unjustly attacked. Consequently, we find it necessary to stand in defence of our Salafi brother and elder teacher, grounded in the principles of truth. The Prophet, peace and blessings of Allah be upon him, said: “Whoever defends the reputation of his brother, Allah will defend his face from the Hellfire on the Day of Resurrection”. [Sahih at-Tirmidhee 1931]

Indeed, even animals deserve our words of support when uncharacteristic claims are made against them. Narrated Al-Miswar bin Makhrama and Marwan: (whose narrations attest to each other) Allah’s Messenger (ﷺ) set out at the time of Al-Hudaibiya (treaty), and when they proceeded for a distance, he said, “Khalid bin Al-Walid leading the cavalry of Quraish constituting the front of the army, is at a place called Al-Ghamim, so take the way on the right.” By Allah, Khalid did not perceive the arrival of the Muslims till the dust arising from the march of the Muslim army reached him, and then he turned back hurriedly to inform Quraish. The Prophet (ﷺ) went on advancing till he reached the Thaniya (i.e. a mountainous way) through which one would go to them (i.e. people of Quraish). The she-camel of the Prophet (ﷺ) sat down. The people tried their best to cause the she-camel to get up but in vain, so they said, “Al-Qaswa’ (i.e. the she-camel’s name) has become stubborn! Al-Qaswa’ has become stubborn!” The Prophet (ﷺ) said, “Al-Qaswa’ has not become stubborn, for stubbornness is not her habit, but she was stopped by Him Who stopped the elephant.” 

Imam Muhammad Ibn Saaleh Al-Uthaymin, may Allah have mercy upon him, stated:

إن البهائم تمدح على مكارم الأخلاق، فإن ناقة النبي عليه الصلاة والسلام في غزوة الحديبية لما بركت وخلأت أبت أن تستمر في السير إلى مكة صاح الناس وقالوا خلأت القصواء خلأت القصواء يعني حرنت ووقفت فقال النبي عليه الصلاة والسلام: ( والله ما خلأت وما ذاك لها بخلق ) دافع عنها ( وما ذاك لها بخلق ولكن حبسها حابس الفيل )

Animals are praised for their good manners because when the Prophet’s She-camel – during the Battle of Al-Hudaybiyah- refused to continue walking to Makkah, the people shouted “Al-Qaswa has become stubborn! Al-Qaswa has become stubborn!” So, the Prophet, peace and blessings of Allah be upon him, said, “By Allaah! She has not become stubborn because stubbornness is not her character”. He defended her (saying), “But she was stopped by Him (i.e. Allaah) Who stopped the elephant (i.e. the elephant amongst Abraha’s army that came to destroy the Kabah). [13]

We ask Allah:

اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي

“O Allah! Just as You made my external form beautiful, make my character beautiful as well”.

[1] and [2]: Excerpts from “Tafsir As-Sadi”

[3] Al-Hath-Thu Alaa At-Tijaarah Was-sinaa’ah. page 30

[3] Al-Hath-thu alaa At-Tijaarah page 35

[5] Al-Hath-Thu Alaa At-Tijaarah Was-Sinaa’ah. page 27

[6] Al-Hath-thu Alaa At-Tijaarah Was-Sinaa’ah. page 29

[7] at-Ta’leeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth as-Saheehah. Page 1/270

[8] Taareekh Baghdad 59/200

[9] https://safeshare.tv/x/OwKU2eX98UM#

[10] https://www.thenoblequran.com/q/#/search/49_12

[11] https://www.nawawis40hadith.com/nw/hadith/11/leaving-doubt

[12] https://www.nawawis40hadith.com/nw/hadith/12/interest-in-the-beneficial

[13]  https://www.alathar.net/home/esound/index.php?op=codevi&coid=31665

A Brief Reminder to Those Who Refer to Us as “Super or Extreme Salafis”

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Hadaadis, Innovations In Islam (Bidah), Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shi'a, Sufis, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

A Brief Reminder to Those Who Refer to Us as “Super or Extreme Salafis” When We Demand  Clarity Based On The Distinct Methodology of The Pious Predecessors 

You Have Grown Weary of The Detailed Discourse That Delineates The Fine Line Between Truth and Falsehood

 Allah [The Exalted] 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, “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; likewise, 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 Allaah 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 Jaahiliyyah [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):

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 of 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 knows (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] 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]

You Lack The Fortitude and Integrity Essential to Uphold The Sound Creed and Methodology And Counter Deviation

 Imam Al-Barbahaaree, may Allaah 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, he 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 Saalih Al-Fawzaan, may Allah preserve him,  commented on the above statement of Imam Barbahaaree [may Allah have mercy upon him] saying: The first man is one who leaves the (correct path) without the intention (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, then that must be upon the correct path. Therefore, 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 of those who initiate newly invented matters in the knowledge of Aqeedah (Creed). This affair 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]. [Surah Al-An’aam. Ayah 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] So he intends to turn them away from it [i.e. the straight path] and [direct them] 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 that which the Shaikh (i.e. Imaam Barbahaaree) has stated here. So, 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, be it that he is a devil from 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.

And regarding the statement of Imaam Barbahaaree: “He is astray, leading others astray, a rebellious devil”, Al-Allaamah Saalih Al-Fawzaan stated: He is misguided and misguiding others- a rebellious devil, a rebel intending to turn the people from the Straight Path.

And regarding the statement of Imaam Barbahaaree, “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-Allaamah Saalih Al-Fawzaan commented on the above statement, saying: It is not permissible to keep quiet about this one who leaves the truth intentionally; rather it is obligatory to unveil his affair and uncover his vileness until the people are warned about him. And it is not to be said that the people are free to hold views, freedom of speech and respecting the views of others, as say present with regards to [having] respect for the views of others. The affair is not about views; [rather] the affair is about Ittibaa [i.e. following the authentic proofs narrated from the Messenger accompanied with the understanding of the pious predecessors]. Allah has outlined a clear path for us, and He told us to adhere to it, when He [Glorified be He] stated: [وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ] ‘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 affair is very dangerous, and regarding this is a reason 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”. By way of this (so-called) respect for the views and freedom of speech, the Ummah will be destroyed. The Salaf (pious predecessors) 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 that which Allah has revealed must be clarified, otherwise, we will be from those who conceal the truth-those whom Allah spoke of (saying): [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 Allaah and cursed by the cursers].'[2:159]

The affair 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 whilst being aware about him). Rebuke and punishment (i.e. warning) are extended to him because it is obligatory to clarify. [4]

Your Love and Hate Towards Engaging With Ahlul Bidah Are Weak, Unstable, or Corrupt

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

 They (Ahlul Hadith) hate Ahlul Bid’ah – those who initiate into the religion what is not from it. They neither love them nor keep company with them. They neither listen to their speech nor sit with them. They neither argue with them about the religion nor debate with them”.

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

Is this from themselves (their understanding), or is it guidance from Allah and His Messenger, as well as the practices of the righteous predecessors? Allah, Glorified and Exalted be He, has cautioned us against Ahlul Bidah, making it clear that they are people driven by their desires and that they follow the Mutashaabihaat while neglecting the Muhkamaat. Aa’isha, may Allah be pleased with her, reported that the Messenger, peace and blessings of Allah be upon him, recited this verse:

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

It is He Who has sent down to you [Muhammad] the Book [this Qur’an]. In it are Verses that are (entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkaam (commandments, etc.), Al-Faraa’id (obligatory duties), and Al-Hudood (legal laws for the punishment of thieves, adulterers, etc.)]; and others are Mutashaabihaat (i.e. not entirely clear in what they indicate, so they are to be referred back to the Muhkamaat to be explained]. So, as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings except Allaah. And those who are firmly grounded in knowledge say: ‘’We believe in it; the whole of it (clear and unclear Verses) are from our Lord.” And none receive admonition except men of understanding.’’ [Aal Imraan. 7]

She said: The Messenger said, “If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named [as having deviation (from the truth)] so beware of them”. [Al-Bukhaari 4547]

Allah has made it clear that they harbour (misguided, vain) desires and deviations, and that they intend to mislead both themselves and others. They seek trials and aim to misguide the people, which is why the Messenger has addressed them and elucidated their state. He stated, “Indeed, there will emerge a group from my Ummah in whom desires will flow as rabies flows in a dog.” Ahlul Sunnah undoubtedly detests Ahlul Bidah, and Imam As-Saaboonee has noted that senior scholars of Ahlul Hadith unanimously share this sentiment. However, among Ahlul Bidah, there exist Du’aat (callers to their innovations) who should neither be engaged in conversation nor debated with, except in cases of necessity and for a Maslahah (a carefully considered benefit recognized by rightly guided scholars). (In other circumstances), it is impermissible to engage in debate with them.

It is impermissible to debate with the Rawaafid if you are weak (in knowledge and character); except for a man who is firmly grounded in knowledge and religion, (well-versed) in citing proofs, smart, and possesses (force and strength to effectively engage in debate using clear proofs without being swayed by doubts). Therefore, if he perceives a benefit in debating them, he may proceed to do so. [وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ – and argue with them in a way that is better].

This is the legislated debate. Allah did not close the door of debate completely, thus if we have a way of establishing the proof and guiding the people to good, we follow it. The one who is debated with may not benefit but others may benefit. Regarding the weak individual, the answer is no. Even among scholars, there exists one who may be considered weak and another who is misled by Shub’hah (a matter that superficially resembles the truth but is, in fact, false). He may be a scholar, but weak in his character, thus rendering him vulnerable in the presence of Ahlul Bidah, even if they are younger or possess less knowledge than he does. This has occurred to many who ascribe to the Sunnah and Hadith due to their weakness and opposition to the methodology of the pious predecessors. For example is Al Bayhaqqi, who was from the seniors of Ahlul Hadith and their scholars, yet he was misled by certain Ashaa’irah, such as Ibn Fawrak and his associates, ultimately led him into Ash’ariyyah. How many young individuals in this current era have faced ruin at the hands of Ahlul Bidah!

How many youths, middle-aged men and university graduates have fallen victim to the deceptions of Ahlul Bidah, thereby becoming ensnared in their influence?! They are deceived by the groups (i.e. deviated groups), thus leading them to succumb (to these falsehoods). This is because they did not act upon the Messenger’s statement: “If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named (as having deviation), so beware of them”.  The resolute individual calls Ahlul Bidah, the Christians. There has to be Dawah in the path of Allah and strong scholars who can convey the religion ordained by Allah. When necessary, they debate so that the proofs are established and benefit one who is to benefit. [5]

You Lack The Sound Foundational Principles Necessary For Accurately Evaluating, Recognising, and Classifying Errors, While Also Being Perplexed About The Clear and Detailed distinction Between The Path of Ahlus Sunnah and that of Ahlul Bidah

 Al-Allaamah Rabee Bin Haadee Al-Madkhali [may Allah preserve him] said:

After speaking about those who make Takfir based on falsehood (a) amongst the different factions of the Jahmiyah (b), the Khawaarij (c), the Rawaafid and the Qadariyyah (d), and the reason behind such Takfir, Shaikh Al-Islaam Ibn Taymiyyah, may Allah have mercy upon him, said: “On the opposite side of these people who make Takfir based on falsehood, there are people who do not know the creed of Ahlus Sunnah Wal-Jamaa’ah as it should be, or they know some and are ignorant of some. Perhaps what they know of it, they do not clarify for the people, rather they conceal it. Neither do they forbid Bidah nor censure Ahlul Bidah and punish them; rather, they may censure speech related to the Sunnah and the fundamental principles of the religion – completely – and would not differentiate between what Ahlus Sunnah Wal Jamaa’ah say and what Ahlul Bidah Wal-Furqah say, or they would affirm all their differing Madhabs (creeds, paths) like how the scholars would affirm the different opinions related to affairs of Ijtihaad regarding which difference of opinion is justified. (e) This path has overwhelmed many of the Murji’ah, some of the jurists, those pursuing the path of asceticism, and the philosophers, just as it has overwhelmed – first and foremost – many of the people of desires and rhetoric. Both these paths are perverted, outside the Book [i.e. The Qur’an] and the Sunnah”.

After quoting the above statement from Shaikh Al-Islam Ibn Taymiyyah, Al-Allaamah Rabee Bin Haadi Al-Mad’khali said, “I say, may Allah have mercy on Ibn Tamiyyah. Indeed, he clarified the situation of the people of his era and those before them, then what if he saw the situation of many amongst the Al-Jamaa’aat Al-Hizbiyyah Wal-Bid’iyyah (The Groups of Illegal Partisanship and Bidah (f) who ascribe themselves to Ahlus Sunnah Wal-Jamaa’ah and take cover behind them – in particular – to promote their falsehoods?! What if he saw them whilst they have gathered between the Madhabs (creeds paths) of the two groups- the khawaarij and those who follow their way in pronouncing Takfir in the subject matter of Al-Haakimiyyah (g) and the way of the Mur’ji’ah (h) in the manner they approach the affair of people who are upon the big and numerous innovations in religious affairs, and equating innovation in religion to those affairs of the religion in which Ijtihaad is justified, whose people are rewarded alongside a refutation against their mistakes! In the view of these people, the leaders of Misguidance and Bidah are like the Imams of Guidance and Sunnah”. (i) [6]

Shaikh Al-Islam Ibn Taymiyah continued: “Rather what is obligatory is to clarify that which Allah sent His Messengers with and (revealed) in His Books- propagate that which the Messengers brought from Allah and fulfill the covenant which Allah took from the scholars. Therefore, it is obligatory to know that which the Messengers brought, believe in it, propagate it, call to it, strive with it, weigh up all that which the people embark upon – [statements, actions, religious fundamentals and subsidiary issues pertaining to the apparent actions of the Limbs and affairs related to actions of the heart]- under the Book of Allah and the Sunnah of His Messenger, neither following desires [through] customs, a school of law, a religious order, a leader or a predecessor, nor following conjecture through a weak hadeeth or corrupt analogy, regardless whether it is an analogy that offers some degree of certainty or not, or blindly following someone who it is not obligated to follow his statement and action because Allah -in His Book – has censured those who follow conjecture and that which their souls desire, whilst they abandon following that which came to them from their Lord of Guidance”. [7]

 

You Are Filled With Fear of Returning to The Noble Path of Pious Predecessors to Adjudicate All affairs.

 Al-Allaamah Rabee Bin Haadi Al-Madkhalee, may Allaah preserve him, stated:

All of you hold onto the Rope of Allaah [i.e. The Qur’an and authentic Sunnah]- Allaah will aid you in this and make you like the sun; return to the understanding of the righteous predecessors, and it is, as I said to you, transmitted (and established) in your presence. This is a challenge to those who oppose this. We are challenging Ahlul Bidah Wal Ahwaa (the proponents of innovation in religious matters and followers of vain desires) in their creed and politics. We say, between us and you is the (path, understanding of the) pious predecessors and books (of the pious predecessors). Ahmad [i.e. Imaam Ahmad] used to say to the proponents of innovation in religious affairs, “Between us and you are the funerals (i.e. whose funeral will be attended by Ahlus Sunnah in great numbers)”. We say (i.e. at present), “Between us and you are the books (of the pious predecessors)- the books are present! Allah said to His Messenger: [قل فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِنْ كُنْتُمْ صَادِقِينَ – All food was lawful to the Children of Israel, except what Israel made unlawful for himself before the Taurat (Torah) was revealed. Say (O Muhammad ): “Bring here the Taurat (Torah) and recite it, if you are truthful]. So they present the Torah and you prove them to be upon falsehood.

We bring the books of the pious predecessors – the Qur’an, the Sunnah, the books of Al-Bukhari, Muslim, Abu Dawood, at-Tirmidhi, an-Nasaa’ee, and what was authored by Ahmad and others; we bring them (to prove) those who are on the path of these (pious predecessors) and those who turn away and oppose them. Just as Allah challenged the Jews to bring the Torah, so the Torah was brought and they were exposed them; (likewise), we challenge these people to bring the books of the pious predecessors, so that the innovator in religious affairs is exposed, and to clarify who the deviants are- whether us or them? Are they able to challenge? Can they open their mouths like this? We fill our mouths with courage – challenge everyone who says that we are upon other than the methodology of the pious predecessors. We, by Allaah, call to the methodology of the pious predecessors- to the Book of Allaah and the Sunnah of Allah’s Messenger, peace and blessings of Allah be upon him. We use the book of Allaah and the Sunnah as proof for our beliefs, our acts of worship, our dealings with rulers and their subjects, in dealing with the groups and sects. As for the others, they are upon tricks, deception, etc By Allah, you will not find with them anything but tricks and manipulating the emotions of youth. [8]

Ibn Aqeel, may Allah have mercy upon him, said: If the truthful ones were to keep silent and the falsifiers speak, then the creation would have relinquished what they have witnessed (of truth) and rejected what they have not witnessed. So when the devout one desires to revive the Prophetic path, the people would reject it and think that it innovation in religion. [9]

You Are Filled With Fear and Unease at The Prospect of Being Isolated and Attacked When They Hold Onto Clarity Regardless of The Large Numbers of People In Opposition

 Imaam Abu Shaamah, may Allah have mercy upon him, said: “When the command to adhere to the Jamaa’ah (the main body) is (mentioned), then the intent behind it is to adhere to the truth, even if those who follow it are few and those who oppose it are numerous. That is because the truth is that which the first Jamaa’ah was upon- the Prophet [peace and blessings of Allaah be upon him] and his companions [may Allah be pleased with them]- and one does not give consideration to the numerous people of falsehood”. [10]

 Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him,  said:

Let every Muslim be careful of being deceived by the great numbers [of people upon such and such idea, view, belief, way of life, etc], whilst saying, “Indeed, the people have become such and such, and have become accustomed to such and such, so I am with them”. This is a great calamity, for indeed many people of the past were destroyed due to this [i.e. blindly following the majority]. Therefore, O sensible one! It is obligated on you to examine yourself; take account of yourself and adhere to the truth, even if the people abandon it. Beware of what Allaah has forbidden, even if the people do it, for indeed the truth is more worthy of being followed, just as Allaah [The Most High] said: [وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّه ِ -And if you obey most of those on earth, they will mislead you far away from Allah’s Path. [Surah Al An-aam Ayah 116]

And Allah [The Most High] said: [ وَمَآ أَڪۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ-And most of mankind will not believe even if you desire it eagerly]. [Surah Yusuf Ayah 103] [11]

Al-Allaamah Muqbil Bin Haadee Al-Waadi’ee, may Allah have mercy upon him, said:

If numbers are the scale by way of which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale by way of which you judge, then indeed Allah described the Munaafiqoon that they have tongues that utter beautiful speech. Allah said: [وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ – And when they speak, you listen to their words]. [Al-Munaafiqoon. 4]

Therefore, what is given consideration is that one knows the people of truth by their characteristics – that they call to the Book of Allah and the Sunnah of Allah’s Messenger [peace and blessings of Allah be upon him, his family, and companions], and they neither desire reward from the people nor seeking to be thanked. [12]

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

A large number of people around a person is not proof that such a person is virtuous because some of the Prophets were only followed by a few people. “A Prophet will come on the day of judgment with a few followers and a Prophet will come with no followers”. [Bukhaari 5705]. Therefore, does this mean that such a Prophet is not virtuous? Absolutely not! A person does not look at the large number of people who are present because the Prophet [peace and blessings of Allah be upon him] said to Ali, “If Allah gives guidance to a single man through you, it is better for you than possessing red camels”. [Bukhaari 3009]

The Shaikh, may Allah preserve him, also stated, “Ahlus Sunnah Wal Jamaa’ah is not harmed by those who oppose them. If you are with them- all praise is due to Allah, they are pleased with this because indeed they want good for the people. If you oppose them, you cannot harm them and due to this the Messenger, peace and blessings of Allah be upon him, said, “There will not cease to be a group of my Ummah who will be manifest upon the truth- not harmed by those who forsake them until the command of Allaah comes to pass (i.e. the day of judgment) whilst they are (still) upon that (truth)”. The one in opposition does not harm except himself. What is given consideration is not the great numbers; rather what is given consideration is to agree with the truth, even if a small number of people were upon it. And even if in some eras there is only one person (upon truth), then he is the one upon truth and he is the Jamaa’ah. The Jamaa’ah does not necessitate great numbers; rather the Jamaa’ah is what is in agreement with the truth – in agreement with the Book and the Sunnah, even if those upon it are few. However, if many come together and (upon) truth, then – all praise is due to Allah- this is strength. But if the majority oppose it (i.e. the truth), then we side with the truth even if only a few are upon it”. [13]

We ask Allah:

 اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance. [14]

 

اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم

O Allah! Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. [15]

 

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). [16]

 

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. [17]

 ———————————

 Footnotes:

 [a] What is Takfeer? Read here by Shaikh Abu Khadeejah: https://abukhadeejah.com/no-muslim-leaves-islam-unless-he-does-something-that-nullifies-it/

 [b] Who are the Jahmiyah? https://www.aqidah.com/creed/articles/xiyvh-the-first-deniers-of-allaahs-speech-a-chain-of-evil-narrators.cfm

 [c] https://abukhadeejah.com/isis-in-iraq-syria-ibn-kathir-died-774-ah-if-the-khawaarij-ever-gained-strength-in-iraq-and-syria-there-would-be-mass-killing/

 [d] Who are the Rawafid and Qadariyyah? https://abukhadeejah.com/the-devils-deception-of-the-raafidah-shiah/ http://www.aqidah.com/creed/articles/hxnhe-the-splitting-of-the-muslim-ummah-part-3.cfm

 [e] What is Ijtihaad: https://www.abukhadeejah.com/tolerated-differing-and-impermissible-differing-in-islaam/ ]

 [f] What is Hizbiyyah – illegal partisanship:

https://salafidawahmanchester.com/2015/03/a-precise-definition-of-hizbiyyah-by-shaikh-rabee-may-allaah-preserve-him/ ]

https://salafidawahmanchester.com/2019/01/what-is-the-meaning-of-hizbiyyah-and-what-is-the-ruling-upon-it-shaykh-ubaid-al-jaabiree/

 [g] What is Al-Haakimiyyah?

http://www.salafipublications.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ07&loadpage=displaysubsection.cfm

 [h] Who are the Murji’ah?

http://www.sahihalbukhari.com/sps/sp.cfm?secID=GSC&subsecID=GSC05&loadpage=displaysubsection.cfm

 [i] Read this article by Shaikh Abu Iyaadh: http://www.themadkhalis.com/md/series/the-false-comparison-between-hadith-giants-ibn-hajar-an-nawawi-and-20th-century-ignoramuses.cfm

 https://www.abukhadeejah.com/shaikh-rabees-advice-on-interacting-with-ahlul-bidah-in-the-west/

 Who Are The Salafis

 http://www.salafis.com/index.cfm

 What is Salafism? Download the free eBook and read about the most important aspects of Salafiyyah.

 https://www.abukhadeejah.com/what-is-salafism-and-salafiyyah/

 What is our da’wah, the call to Salafiyyah? The defining features

 https://www.abukhadeejah.com/what-is-our-dawah-the-call-to-salafiyyah-the-defining-features/

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

 https://www.abukhadeejah.com/a-response-to-western-academics-who-categorise-salafis-into-quietists-politicos-and-jihadists-and-why-this-is-a-false-categorisation/

Shaikh Rabee’s Relationship with the scholars and their praises for him–even though Abu Eesa and his affiliates amongst the slanderous devils increase in hatred

http://www.themadkhalis.com/md/articles/hyulz-the-relationship-between-shaykh-rabee-al-madkhali-and-the-major-scholars-part-1.cfm

http://www.themadkhalis.com/md/articles/bqouy-the-relationship-between-shaykh-rabee-al-madkhali-and-the-major-scholars-part-2.cfm

 

The Madkhali Myth

http://www.themadkhalis.com/md/categories/shaykh-rabee.cfm

Why Shaikh Rabee is Attacked?

http://www.themadkhalis.com/md/articles/epluy-shaykh-ibn-uthaymin-the-people-began-to-tarnish-shaykh-rabee-with-faults-after-he-spoke-about-some-of-their-symbolic-figureheads.cfm

Salafi Scholars Praise Shaikh Rabee

https://video.link/w/aDhc?src=syt

Is Shaikh Rabee’ Ibn Haadee A Great Scholar Of This Era?

https://www.abukhadeejah.com/is-shaikh-rabee-ibn-haadee-a-great-scholar-of-this-era/

[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

[4]: An Excerpt from It’haaful Qaaree Bitta’liqaat Alaa Sharhis Sunnah Lil Imaam Barbahaaree, Vol 1, page: 110-115

[5] An Excerpt from “Sharh Aqeedah As-Salaf Ashaab Al-Hadeeth’ pages 301 onwards

[6] An Excerpt from “Al-Mahajjatul Baydaa Fee Himaayatis Suunatil Gharraa Min Zallaati Ahlil Akhtaa’i Wa Zayghi Ahlil Ahwaa” 117-118

[7] Majmoo Al-Fataawaa 12/467-468

[8]  https://youtu.be/mxXSfKh_sjw paraphrased

[9] Shifaa As-Sudoor Fee Ziyaaratil Mashaahid Wal-Quboor page 148

[10] Al-Baa’ith Alaa Inkaaril Bid’ah Wal-Hawaadith’ page 22

[11] An Excerpt from ‘Majmoo Al-Fataawaa 12/ 412

[12] قم المعاند – 2/547

[13] An Excerpt from ( لمحة عن الفرق الضالة )– pages 14 -15

[14]  Irwaa al-Ghaleel 1/115

[15] Saheeh Muslim 770

[16] As-Saheehah Number 1301

[17] Sahih Muslim. 2720]

 

 

 

[12] O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [Cautioning Our Beloved Youth Regarding Individuals Whose Statements and Stances Lack Clarity and Precision]

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

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

Imam Al-Bukhaari [may Allah have mercy upon him] said: Chapter: “Avoiding the use of tricks. And everybody will get the reward according to his intention in Imaan (belief) and other than it”. Umar Ibn Al-Khattab, may Allah be pleased with him, said that the Prophet, peace and blessings of Allah be upon him, said, “The reward of deeds depends upon the intentions, and every person will get the reward according to what he intended. So, whoever emigrates for Allaah and His Messenger, then his emigration will be for Allaah and His Messenger, and whoever emigrates to take a worldly benefit or for a woman to marry, then his emigration will be for what he emigrated for”. [Al-Bukhaari Number 6953]

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said, “Trickery has no place in Ibaadaat or Mu’aamalaat. Thus, it is essential to handle matters through the correct channels”. [1]

While it is not our assertion that general statements are entirely prohibited or devoid of merit in every instance, it is essential to recognise that there are moments when specificity is not just preferred but imperative. How can one justify the absence of detail in situations where clarity is paramount, especially when the speaker resorts to ambiguous language, thereby failing to articulate their position in contexts that demand precision? We reiterate that general speech holds value when appropriate; however, it becomes problematic when the speaker leaves others in a state of uncertainty regarding matters that necessitate transparency, as some may wield vague language as a means of evasion and to shirk accountability. In this regard, Faris alluded to a people (Salafipublications) that is widely reviled by those who disdain detailed elucidation and openness concerning the principles of the Manhaj. He then proceeded to make a nebulous statement: “I disagree with some of the things they say but they are my brothers.” This raises the question of whether Faris was simply expressing disagreement without conviction or if he was apprehensive about engaging in a substantive, knowledge-based dialogue had he chosen to clarify his true intentions. Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated in An-Nuniyyah:

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

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

As we mentioned in part 11 of this series, unless Faris has retracted his statement or provided clarification—of which we are unaware at the time of writing this article—it is imperative that we remain discerning regarding such sweeping assertions. This is particularly crucial for those of us who have not observed the ambiguities during the years 1993-1995, a period when I and others were not yet guided to this blessed Salafi Manhaj. It was only in the summer of 1995 that Allah bestowed His guidance upon me and others, leading us to embrace this blessed Manhaj.

In this article, we intend to caution our brothers and sisters about the potential pitfalls of ambiguous statements, stances and affiliations, whether they originate from Faris or any future individual claiming allegiance to the Sunnah and its followers. Such vagueness can mislead the unwary observer, fostering misunderstandings and uncertainty regarding various interpretations. Reflecting on the early 1990s, when we were not yet Salafiyyoon, we recall how unclear information surrounding contentious issues often compelled us to rely on our own assumptions, prior knowledge, or personal biases. The ramifications of the Gulf War were strikingly apparent in our conversations, particularly concerning the American military’s deployment in Saudi Arabia, the persistent Algerian civil conflict, and the misplaced fervour that engulfed us with each update from a newsletter published by some students at the university mosque. This publication frequently highlighted the ambushes carried out by the so-called Mujahidin against government forces. Likewise, we had discussions about the influential senior scholars, the rulers, and those we erroneously deemed genuine scholars, such as Salman and Safar, whom we considered steadfast due to their  imprisonment. The confinement of Salam and Safar, a consequence of their own transgressions, was subsequently likened to the imprisonment of Shaikh Al-Islam Ibn Taymiyyah. This comparison was employed to persuade us that only the genuine scholars of our time face imprisonment, akin to the fate of Shaikh Al-Islam. Such uncertainty lingered in our minds until it was later elucidated by the Salafiyyoon, who provided compelling evidence that Shaikh Al-Islam’s imprisonment stemmed from his steadfast defense of the Aqeedah of the Salaf, in stark contrast to Salam and Safar, who were aligned with the Qutubiyyah.

Our situation and that of others – whilst in search of truth of truth among the divergent groups of Bidah- deteriorated further as the lack of sound Aqeedah and Manhaj left individuals grappling with uncertainty, devoid of the immediate sound knowledge-based clarifications provided by the Salafiyyoon. Those who thrived in this murky and ambiguous environment sought to evade responsibility, concealed vital information, and shun commitment. Meanwhile, some deliberately employed ambiguous expressions, relishing the confusion, as it allowed them to sidestep the potential guilt and rejection that might arise when the truth eventually comes to light for the unsuspecting.

That period between 1993 and the beginning of 1995 proved to be exceptionally challenging and perilous in our pursuit of truth, as the ambiguous rhetoric coupled with misleading comparisons obscured our understanding and complicated our ability to contest the notions propagated by different groups. Consequently, we often concluded, particularly in 1994, that conclusive evidence eluded all parties. We observed that in the realm of ambiguity, even the most ludicrous assertions can be articulated by those who prioritised persuasion over truth. However, upon our encounter with the Salafiyyoon, we discovered their communication to be marked by clarity and precision. In the summer of 1995, by the grace of Allah, we were privileged to listen to speakers from Salafipublications whom we now regard as our senior teachers in the West. They eloquently shared their profound insights on a myriad of subjects, encompassing various sects, groups, organisations, and their prominent leaders, as well as the scholars’ perspectives on diverse Manhaj issues. Their reflections on the intricate themes of love and animosity, the perils of hizbiyyah, and the essential call for unity along the Salafi path were delivered with remarkable clarity and resonance. They imparted a wealth of knowledge that surpassed anything we had previously encountered, standing in stark contrast to the general rhetoric that had allowed the wrongdoers to mislead us with their narrow narratives, obscuring the truth to serve their agendas.

Therefore, we earnestly implore our beloved youth to maintain a discerning eye against the seductive nature of ambiguity and uncertainty irrespective of its intensity or the topics it may encompass, for it serves merely as a deceptive tactic designed to obscure the truth. Beware of those who resort to evasive language or vague insinuations to evade the label of dishonesty. Such individuals may offer insufficient descriptions and make nebulous negative remarks, only to withhold further clarification. This calculated reticence is intended to pique the curiosity of others, drawing them into a web of speculation that aligns with the original speaker’s thoughts, thereby securing their unwitting endorsement.

We also encountered individuals who employed vague and ambiguous language concerning unity, often due to their lack of understanding. To appear credible, they resorted to fabricating ideas, filling the voids in their knowledge with platitudes, generic assertions, and unfounded assumptions. Lacking a robust methodology akin to that of the Salafiyyoon at Salafipublications and elsewhere, they produced contradictory and disorganised statements. We once witnessed a single Salafi engaging in debate with them, armed with Sharhus Sunnah and Usoolus Sunnah, ultimately prevailing over all. Following Allah’s grace in 1995, we resolutely rejected any vague, ambiguous, or general discourse from individuals whose circumstances and positions raised doubts, based on their displayed affiliations and associations. Their ambiguous remarks misled many regarding the principles of enjoining good and forbidding evil, particularly concerning rulers, collaboration with various groups and figureheads, and the delicate balance of harm and benefit in the arena of Dawah and cooperation. It was only through Allah’s guidance, facilitated through Salafipublications, that we were steered away from this peril.

Indeed, what we discovered when we first came into contact with Salafiyyoon is that their situation is not a contest of political victories and defeats, where individuals with personal stakes chase a collective aspiration, often at the expense of honesty, clarity, and thorough explanation. These virtues are often neglected or obscured in the name of a larger ambition pursued by the hizbiyyoon. Rather, we noticed that genuine solidarity in Salafiyyah is anchored in a shared robust Aqeedah and Manhaj, and not the deceptive practice of compromise at the expense of what Allah and His Messenger have ordained. This sinful compromise, along with a reluctance to express oneself candidly due to vested interests, reflected the insecurity and timidity of those who sidestepped the challenging truths and responsibilities that this Manhaj demands. Individuals, groups and parties that resorted to such vague communication at the university often feared that clear and honest expression will lead to disagreement from those who refrained from criticising them, resulting in potential criticism. Consequently, they opted for ambiguous language, hoping that others will interpret their “generous ambiguities” in ways that aligned with their perspectives. This approach reflected the mindset of those who lacked courage and prioritised their self-interest. We ask Allah to protect us from this calamity and every other evil until we meet him Aameen.

We conclude this article with several quotes to underscore the significance of clarity. Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “It is incumbent that the expression conveys the intended meaning through the appropriate terminology. Should the term be explicit or evident, the objective is achieved. However, if the term possesses dual interpretations—one valid and the other erroneous—the intended meaning must be clarified. In instances where the term suggests a flawed interpretation, it should only be employed with an explanation that mitigates any potential misunderstanding. Furthermore, if the term may mislead certain listeners into grasping an incorrect meaning, it should not be used if it is known to carry such implications, as the primary aim of communication is clarity and understanding. Conversely, if the term accurately reflects the intended meaning but some individuals remain unaware of its significance without any negligence on the speaker’s part, the responsibility lies with the listener, not the speaker”. [2]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: “The basis of Banee Adam’s misguidance stems from ‘General Terms’ and ‘Ambiguous Meanings’ (terms, meanings, statements) that can be interpreted as either truth or falsehood when not clearly defined). This issue is exacerbated when they interact with a confused mind, particularly when coupled with misguided desires and enthusiasm. Thus, seek the guidance of the One who stabilises hearts, asking Allah to strengthen your heart in His Religion and protect you from falling into this darkness”. [3]

He, may Allah have mercy upon him, also said: “If the speaker falls short in his clarification and addresses the listener with vague terms that may encompass various interpretations, and the listener remains uncertain of the intended meaning; if this arises from the speaker’s inability, the listener is given from the speaker’s inability rather than his intent. If the speaker possesses the ability and he does not do so while it is obligated to him to do so, he gives the listener from his evil intent”. [4]

We ask Allah:

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]

To be continued…InShaAllah.

[1]: An Excerpt from “Al-Hulalul Ibreeziyyah Min Ta’leeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari’ 4/353. footnote 1”

[2] Ar-Radd Alaa Al-Bakri 702-703

[3] As-Sawaa’iq Al-Mursalah 3/927

[4] As-Sawaa’iq Al-Mussalah 2/503

[11] O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [An Ambiguous Statement Regarding His Disagreements With Some Salafiyyoon]

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

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

Allah, The Exalted, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

O you who have believed, obey Allāh and obey the Messenger and those in authority over you. And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger if you truly believe in Allāh and the Last Day. That is better (conduct) and (leads to) the most excellent outcome. [1]

وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ

And in whatsoever you differ, the decision thereof is with Allah (He is the ruling Judge). [2]

The Messenger, peace and blessings of Allah be upon him, said: Shaytaan has despaired of being worshipped in your land (i.e. the Arabian Peninsula); however, he is content to be obeyed in other matters that you may consider trivial in your actions. Therefore, be cautious, for I have left among you that which, if you hold fast to it, will ensure you never go astray: the Book of Allah and the Sunnah of His Prophet. [3]

There are two types of differing: the first pertains to matters for which conclusive evidence exists, necessitating acceptance of the final decision. In such instances, the evidence must be acknowledged, and any opposing statements are to be disregarded. Those who adhere to a viewpoint that contradicts the established evidence are met with disapproval. The second category encompasses issues where conclusive evidence has not been established, leading to a situation where the evidence is either disputed or differing opinions prevail. This scenario falls under the realm of ijtihad, where no disapproval or reprimand is directed at those holding opposing views; instead, guidance is offered to help them understand the perspective that is deemed to carry more weight. [4]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said, “There is no excuse in the presence of Allah – on the day of judgment – for the one that the Prophetic reports and narrations reached in a subject matter of the religion- which is not opposed by any other texts – if he turns away from them”. [5]

Faris once stated about Salafipublications: “I disagree with some of the things they say but they are my brothers”.

First: We have not received any information regarding the specific points of disagreement that Faris has, whether they pertain to Aqeedah, Manhaj, or Fiqh matters, nor do we know if he has provided clarification supported by evidence. If he has indeed clarified his position with proof or retracted his statement, there would be no need to seek further clarification from him. However, if he has not provided such clarification, he remains in a state of uncertainty. As Salafiyyoon, we collaborate with our counterparts in both the East and the West, and we do not have differences in Aqeedah or Manhaj.

Secondly, neither Salafipublications nor anyone among us serves as the basis for determining truth or falsehood. Imam Sufyan Ibn Uyaynah, may Allah have mercy upon him, said: “The Messenger, peace and blessings of Allah be upon him, serves as the greatest criterion (for both humanity and Jinn), with all matters being submitted to him (for judgment) according to his manners, path, and guidance. Thus, anything that aligns with this is deemed to be the truth, while anything that contradicts it is considered falsehood”. [6]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “Truth is determined by its alignment with evidence, regardless of the number of supporters or detractors. It is not the truth that is measured by individuals; rather, individuals are measured by the truth. The mere aversion of those who disagree or the affection of those who agree does not indicate the validity or invalidity of a statement”. [7]

Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him, said: “Every individual among people may have their statements accepted or rejected, except for the Messenger, peace and blessings of Allah be upon him, due to affirmation of infallibility of the one who legislates. In contrast, others may possess deficiencies in knowledge and understanding that necessitate the evaluation of their statements against the Shariah”. [8]

It is important to recognise that we all make mistakes. However, when someone like Faris expresses disagreement with certain statements made by some Salafiyyoon without providing specific examples, it raises important questions. If the points he disagrees with are insignificant, then his comments hold little value. Conversely, if these statements warrant attention, they should be identified and addressed. Otherwise, simply stating a disagreement lacks any real benefit.

As for Salafipublications, they are known to be dedicated to the pursuit of truth. To this day, Allah has granted their senior teachers profound clarity in both Aqeedah and Manhaj. Renowned scholars such as Al-Allamah Rabee, may Allah preserve him, Al-Allaamah Ubaid Bin Abdillah Al-Jabiri, and Al-Allamah Abdullah Al-Ghudiyan, may Allah have mercy upon them, along with senior students of knowledge from both the East and the West, affirm the authenticity of Salafipublications’ Salafiyyah. This affirmation is as evident as the midday sun. They maintain no connections with Ahlul Bidah or any of their affiliates.

Faris must elucidate his prior statements, should he not have done so already, given that he initially voiced them in public. Nevertheless, irrespective of past events, recent developments have illuminated that the core concern does not reside with Salafipublications itself, but rather with Faris’s apprehensions regarding the positions held by Salafiyyoon on particular issues, especially those about Dr. Muhammad Bin Haadee and his steadfast associate, Shaikh Sulayman Ar-Ruhayli, which we have already highlighted in this series. This recent matter has so deeply unsettled him that he has resorted to openly attacking those who seek transparency concerning Dr. Muhammad Bin Haadee. In a brazen display, he has declared that individuals who approach the matter in what he considers an improper manner are indulging in a foolish pursuit, swayed by Shaytaan. When such a reprehensible assertion is met with stern disapproval and rebuke, the naive and the apologists are quick to claim that we are bad mannered. Indeed, whether or not Faris has clarified his previous statement “I disagree with some of the things they say but they are my brothers”, his perspectives on recent matters have become unmistakably clear. His call to brotherhood should not be based on flattery, rather true brotherhood, companionship, and camaraderie must be anchored in openness, steering clear of ambiguity, vague statements, and evasive comments. Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

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

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

Read: The Types of People in the Fitnah of Muḥammad Bin Hādī
https://www.manhaj.com/manhaj/assets/docs/types-of-people-mbh-fitnah.pdf

To be continued…InShaAllah

[1] https://www.thenoblequran.com/q/#/search/4_59

[2] Ash-Shura 10

[3] Sahih Targhib 40

[4] An Excerpt from “Ibaaraat Moohimah”. page 25

[5] An Excerpt from “I’laam Al-Muwaqqi’een” 3/300-301

[6] Jami Li-Akhlaaq Ar-Rawi Wa Aadab As-Sami page 8

[7] Naqd Al-Mantiq 263 by Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him.

[8] Al-Qawa’id Al-Muthlaa page 86 by Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him.

[10] O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [Examine thoroughly before hastily claiming that proper etiquette has been disregarded in interactions with Faris]

Written by Abdullah Jallow on . Posted in Brotherhood, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Scholars of Islam, Uncategorized, Worship - 'Ibaadah'.

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

Al-Allamah Ubaid Bin Abdillah Al-Jabiri, may Allah have mercy upon him, was asked: If I heard a scholar’s statement in an audio recording or read it in a book that a certain individual is an innovator, yet I did not see any proof, am I obligated to exercise caution regarding this individual and be satisfied that he is an innovator, or should I wait until I obtain evidence of that?

Response: All praise is due to Allah the Lord of all that exists. May Allah send His Salutations of peace and blessings upon our prophet Muhammad, his family, and companions. To proceed: I say: Indeed, Ahlus Sunnah do not issue a judgment on Bidah concerning any individual unless they are fully acquainted with him, thoroughly assess what he follows, and are well-versed in their methodology both in general and in detail. This perspective brings us to two matters:

The first one involves a situation where a scholar or group of scholars has deemed someone an innovator, and this view is not contested by other scholars from Ahlus Sunnah. Bear in mind! I say that others from Ahlus Sunnah do not disagree with him, so we accept their criticism of the individual in question. We accept their speech and exercise caution regarding this individual in question. As long as a Sunni scholar has passed judgment on him – criticised by a Sunni scholar, while the rest of Ahlus Sunnah among the contemporaries of this scholar – his brothers and sons- did not object, his speech must be accepted. This is because this Sunni scholar who issued the criticism did not do so except based on a matter that is clear to him and established upon evidence. This is something about the religion ordained by Allah, and the one who criticises or praises others is aware of their accountability for what he says and the judgment they make. He knows that he is answerable to Allah even before the people question him.

The second one involves a situation where an individual has faced criticism from a scholar or scholars, resulting in a judgment that topples his status, making it obligatory to exercise caution regarding him. However, others have deemed this person trustworthy and aligned with the Sunnah, offering judgments that contradict those of the critics. In such cases, as long as both groups of scholars adhere to the Sunnah and are regarded as trustworthy and people of integrity in our view, we should examine the evidence. This is why they (i.e. the Scholars) say: “The one who knows serves as proof against the one who does not know”. A critic who states that a certain individual is both an innovator and a deviant, while providing evidence from that person’s writings, cassette tapes, or reliable narrators, compels us to accept the critic’s speech and abandon the praise from those who oppose the criticism. This is because the critics have presented evidence that may not be known to others, or because the individuals offering praise may not have encountered (any negative information) about the criticised person; instead, their commendation is based on their prior knowledge and (belief) that the individual adhered to the Sunnah.

Consequently, the individual who has been criticised and against whom evidence has been presented is deemed unreliable, with the proof resting with the one who provided the evidence. It is incumbent upon the one who is in search of truth to adhere to the evidence without deviating to the right or left, nor claiming, “I choose to abstain” because we have not been obligated with this by the Salaf. It is a duty to accept the statements of the one who has established the evidence. A Sunni scholar who defends those criticised is excused, and we uphold his status and honour. We acknowledge the virtues and high status he possesses, by the will of Allah.

A scholar from Ahlus Sunnah is only human. He can become distracted and forgetful, and he may be misled by evil people, or there may have been a time when he viewed someone as trustworthy, only for that person to later be deemed untrustworthy, and this person deceives him. Numerous witnesses can attest to this situation, as many individuals who have lost their credibility due to evidence are, in reality, people who wage war against the Sunnah and its followers.

They come along bearing copies of their books, presenting them to distinguished scholars—individuals revered for their leadership and virtue – while the true nature of this trickster and plotter remains concealed from this noble scholar, who, had he been aware, would have seen this individual’s standing diminish in his eyes. Consequently, the scholar offers commendations based solely on what he has heard. If this book is published, it is circulated by his supporters, who cultivate a favourable image of him. Thus, some contend, “So-and-so has praised him—Al-Albaanee, Ibn Baaz, or Ibn Al-Uthaymeen has lauded this work.” Yet, these scholars are not to be blamed; rather, it is the trickster who has remained shrouded from their view. So, what remains? We establish the evidence against this deceiver, trickster, and plotter based on what is found in his books. We establish the manifest clarifications against him from his books and we say to the one who argues with us, “Take it, this is his speech”. Consequently, it is obligated to you to be fair and be free from that wild and zealous attachment, and from the desires that blind a person. It is obligated to you that your search should be for the truth. [End of quote] [Refer to Arabic text at the end of this article]

Observations

[I] The Shaikh, may Allah have mercy upon him, said: Bear in mind! I say that others from Ahlus Sunnah do not disagree with him, so we accept their criticism of the individual in question. We accept their speech and exercise caution regarding this individual in question. As long as a Sunni scholar has passed judgment on him – criticised by a Sunni scholar, while the rest of Ahlus Sunnah among the contemporaries of this scholar – his brothers and sons- did not object, his speech must be accepted. This is because this Sunni scholar who issued the criticism did not do so except based on a matter that is clear to him and established upon evidence. This is something about the religion ordained by Allah, and the one who criticises or praises others is aware of their accountability for what he says and the judgment they make. He knows that he is answerable to Allah even before the people question him. [End of quote]

Observation: Indeed, before Faris attempts to present excuses for Dr. Muhammad Ibn Haadee or attempts to manipulate the narrative to suggest that the matter is exclusively between Dr. Muhammad and Al-Allaamah Rabee, he must recognise that no prominent senior scholar in the realm of Al-Jarh Wat Ta’deel in our time supports Dr. Muhammad’s Tabdee against those senior students. Not only do they oppose his stance, but they also insistently call upon him to furnish evidence, which he has yet to provide. For instance, Shaikh Abu Iyadh has provided the requests of Shaikh Rabee on link 1 at the end of this article.

Is it considered good etiquette to intervene after scholars have presented their well-founded arguments and then declare oneself a mediator while contradicting established principles? Furthermore, Faris explicitly mentioned that those who engage in this issue in a way he finds unsuitable are acting out of foolishness and are influenced by Shaytaan. Therefore, who truly deserves the label of bad manners: those adhering to the sound principles of Salafiyyah to uphold justice, or Faris, who attacks them?

[II] The Shaikh, may Allah have mercy upon him, said: “In such cases, as long as both groups of scholars adhere to the Sunnah and are regarded as trustworthy and people of integrity in our view, we should examine the evidence. This is why they (i.e. the Scholars) say: “The one who knows serves as proof against the one who does not know”. A critic who states that a certain individual is both an innovator and a deviant, while providing evidence from that person’s writings, cassette tapes, or reliable narrators, compels us to accept the critic’s speech and abandon the praise from those who oppose the criticism. This is because the critics have presented evidence that may not be known to others, or because the individuals offering praise may not have encountered (any negative information) about the criticised person; instead, their commendation is based on their prior knowledge and (belief) that the individual adhered to the Sunnah. Consequently, the individual who has been criticised and against whom evidence has been presented is deemed unreliable, with the proof resting with the one who provided the evidence. It is incumbent upon the one who is in search of truth to adhere to the evidence without deviating to the right or left, nor claiming, “I choose to abstain” because we have not been obligated with this by the Salaf. It is a duty to accept the statements of the one who has established the evidence. A Sunni scholar who defends those criticised is excused, and we uphold his status and honour. We acknowledge the virtues and high status he possesses, by the will of Allah”. [End of quote]

Observation: In this context, Al-Allamah Rabee, Al-Allamah Ubaid, Shaikh Abdullah Al-Bukhari, and others have rejected the Tabdee issued by Dr. Muhammad, and no one is more knowledgeable about this issue than they are. Similarly, the senior students in the West, including those at Spubs and their peers among the senior Tullabul Ilm, are well-informed about this matter and its evidence-based arguments, all of which refute Dr. Muhammad’s Tabdee against these esteemed students of knowledge. Dr. Muhammad’s criticisms lack the necessary evidence to substantiate his Tabdee, which is the basis for the scrutiny he faces. Therefore, why is Faris obscuring this issue and attempting to frame it as a dispute solely between Shaikh Rabee and Dr. Muhammad? Furthermore, he disparages those who seek justice based on thorough knowledge, labeling their pursuit as foolishness or influenced by Shaytaan. This behaviour is a reflection of poor manners; do not be misled into supporting their claims of good conduct, as the height of bad manners is to deny the truth and attack those who seek its clarification.

It is well established among scholars and senior students in the West that those senior students oppressed by Dr Muhammad adhere to Salafiyyah. Their commitment to Salafiyyah is not subject to doubt based on Dr. Muhammad’s conjectures or the Musaafiqah’s desires. Certainty does not simply vanish due to the unfounded doubts that have led Dr. Muhammad to make an erroneous judgment. Does Faris expect us to ignore these issues for the sake of convenience? Remain vigilant and do not hastily conclude that Faris deserves leniency or that the strong criticism aimed at him is a sign of bad manners. As previously stated, what could be worse than bad manners than to hide the truth, misrepresent it, and then attack those who seek clarity?  Is it truly good manners for Faris to come forward and present a distorted view of the real issues at hand? While he promotes the idea of good manners, he lacks the courage to confront Dr. Muhummand about his treatment of those senior students, despite being in the wrong. Therefore, before you rally behind Faris or advocate for a gentle approach towards him, it’s essential to address this issue directly and demand that he takes a definitive stance, rather than resorting to verbal attacks against those seeking justice.

[III] The Shaikh, may Allah have mercy upon him, stated: “A scholar from Ahlus Sunnah is only human. He can become distracted and forgetful, and he may be misled by evil people, or there may have been a time when he viewed someone as trustworthy, only for that person to later be deemed untrustworthy, and this person deceives him. Numerous witnesses can attest to this situation, as many individuals who have lost their credibility due to evidence are, in reality, people who wage war against the Sunnah and its followers. They come along bearing copies of their books, presenting them to distinguished scholars—individuals revered for their leadership and virtue – while the true nature of this trickster and plotter remains concealed from this noble scholar, who, had he been aware, would have seen this individual’s standing diminish in his eyes. Consequently, the scholar offers commendations based solely on what he has heard. If this book is published, it is circulated by his supporters, who cultivate a favourable image of him. Thus, some contend, “So-and-so has praised him—Al-Albaanee, Ibn Baaz, or Ibn Al-Uthaymeen has lauded this work.” Yet, these scholars are not to be blamed; rather, it is the trickster who has remained shrouded from their view. So, what remains? We establish the evidence against this deceiver, trickster, and plotter based on what is found in his books. We establish the manifest clarifications against him from his books and we say to the one who argues with us, “Take it, this is his speech”. Consequently, it is obligated to you to be fair and be free from that wild and zealous attachment, and from the desires that blind a person. It is obligated to you that your search should be for the truth”. [End of quote]

We reiterate that the senior students whom Dr. Muhummand has labeled with Tabdee continue to uphold Salafiyyah, and no one’s adherence to Salafiyyah should be questioned based on mere speculation or personal desires. Their integrity cannot be challenged without substantial evidence. Faris is so intent on safeguarding his own reputation that he resorts to blocking our Twitter accounts when we shared Shaikh Abu Iyaad’s comprehensive explanation on these issues. However, he shows little concern for the dignity of others—those unjustly targeted by Dr. Muhummand’s harsh ruling of Tabdee. Instead, he shamefully misrepresents the situation as a dispute solely between Dr. Muhummand and Al-Allaamah Rabee, suggesting it should be dismissed. This is merely an attempt to divert attention from the real issue, which is Dr. Muhummand’s flawed judgment of Tabdee. Furthermore, those who have been wronged by Dr. Muhummand are not adversaries of the Sunnah, and anyone who claims otherwise must provide clear proof; otherwise, they are spreading a serious falsehood. Therefore, Dr. Muhummand’s Tabdee must be categorically rejected without any doubt. The true deceivers in this matter are those like Faris, who distort the narrative to imply that the issue pertains only to Dr. Muhummand and Al-Allaamah Rabee. Faris’s misguided statements imply that all responsibilities related to this matter should be disregarded, whether he states this openly or remains silent, unless he offers a proper clarification. See pic 2

To be continued InShaAllah

Link 1: https://x.com/AbuIyaadSP/status/1018974451269033986

Pic 2:

الموقف الصحيح من إختلاف العلماء في الجرح و التعديل لفضيلة الشيخ/ عبيد الجابري حفظه الله

الموقف الصحيح من إختلاف العلماء في الجرح و التعديل لفضيلة الشيخ/ عبيد الجابري حفظه الله

فضيلة الشيخ عبيد بن عبد الله الجابري – حفظه الله –
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الحمد لله رب العالمين ، وصلى الله وسلم على نبينا محمد ، وعلى آله وصحبه أجمعين ، أما بعد ، رداً على السائل الذي قال .. إذا سمعتُ كلام العالم في شريط أو قرأتُ له في كتاب عن شخص ما أنه مبتدع ولم أر منه دليلا على ذلك، فهل يلزمني أن أحْذر من هذا الشخص وأن أقتنع بأنه مبتدع أم أتريّث حتى أجد الدليل على ذلك؟.

أقول فإن أهل السنة لا يحكمون على أحد ببدعة إلا وقد خَبَرُوه وسَبَرُوا ما عنده – تماماً – وعرفوا منهجه – تماماً – جملةً وتفصيلاً، ومن هنا هذه المسألة تستدعي منّا وقفتين:
الوقفة الأولى: فيمن حَكم عليه عالم أو علماء بأنه مبتدع ، ولم يختلف معهم غيرهم ممن هم أهل سنة مثلهم، تفطنوا، أقول : لم يختلف معهم غيرهم فيه ممن هم أهل سنة، فإنا نقبل جرحهم له، فإنا نقبل قولهم ونحذَره ، مادام أنه حَكَم عليه وجَرَحه عالم سني ، ولم يظهر بقية أهل السنة الذين هم أقران هذا العالم من إخوانه وأبنائه العلماء فلابد من قبوله، لأن هذا العالم السني الذي جرح رجلاً : فإنه لم يجرحه إلا بأمر بان له وقام عنده عليه الدليل ،لأن هذا من دين الله، والذي يجرّح أو يُعدّل يعلم أنه مسؤول عما يقول ويفتي به أو يحكم به ويعلم أنه مسؤول من الله تعالى قبل أن يسأله الخلق.

الوقفة الثانية: إذا كان هذا الشخص الذي جرحه عالم أو علماء حكموا عليه بما يُسقطه ويوجب الحذر منه قد خالفهم غيرهم وحكموا بعدالته وأنه على السنة أو غير ذلك من الأحكام المخالفة لأحكام الآخرين المجرحين له، فمادام أن هؤلاء على السنة وهؤلاء على السنة وكلهم أهل ثقة عندهم وذَووا أمانة عندنا ففي هذه الحال ننظر في الدليل، ولهذا قالوا: «من عَلِمَ حُجَّة على من لم يَعْلَم» الجارح قال في فلان من الناس إنه مبتدع منحرفٌ سعيه وأتى بالأدلة مِن كُتب المجروح أو من أشرطته أو من نقل الثقاة عنه، فهذا موجب علينا قبول قوله وترك المعدِّلين الذين خالفوا مَنْ جرَّحه، لأن هؤلاء المجَرِّحين له أتَوا بأدلة خَفِيَتْ على الآخرين لسبب من الأسباب أو أن المعدِّل لم يقرأ ولم يسمع عن ذلك المجرّح، وإنما بنى على سابقِ عِلمِه به، وأنه كان على سنة، فأصبح هذا المجروح الذي أقيم الدليل على جرحه مجروحا والحجة مع من أقام الدليل، وعلى من يطلب الحق أن يتبع الدليل و لا يتلمّس بُنيات الطريق ذات اليمين وذات الشمال، أو يقول أقف بنفسي، فهذا لم نعهده عند السلف، وهذه الأمور تكون فيما لا يسوغ فيه الاجتهاد في أصول العقائد وأصول العبادات، فإن المصير إلى قبول من أقام الدليل واجب حتمي، وذاك العالم السني الذي خالف الجارحين، له عذره، يبقى على مكانته عندنا وعلى حرمته عندنا، ونستشعر أنه له إن شاء الله ما كان عليه من سابقة الفضل وجلالة القدر، هذا وسعه ، والعالم من أهل السنة، السلفي، بَشَرٌ يذهل، ينسى، يكون عُرضة للتلبيس من بطانة سيئة، أو كان قد وَثِقَ بذلك الرجل المجروح فلَبَّسَ عليه، والشواهد على هذا كثيرة، فكثير من السَّـقَط والذين هم في الحقيقة حربٌ على السنة وأهلِها يأتون بنماذج من كتبهم يقرؤونها على علماء أجلّة مشهود لهم بالفضل والإمامة في الدين، ويُخفي ذلك اللعّاب الماكر عن ذلك العالم الجليل الإمام الفذ الجهبذ ما لو عَلِمَه لسقط عنه، فهذا العالم يُزكِّي بناءً على ما سَمِع، فإذا طُبِع الكتاب وانتشر وتناقلته الأيدي وذاع صيته وإذا بالمجادلين يقولون زكَّاه فلان، فلان: الألباني – رحمه الله – ، أو ابن باز – رحمه الله -، أو ابن العثيمين – رحمه الله – ، زكّى هذا الكتاب فهؤلاء العلماء – رحمة الله عليهم – معذورون، ومن التَّبعة سالمون – إن شاء الله تعالى – في الدنيا والآخرة ، وإنما هذا لعَّاب أخفى ولبّس على ذلك العالم، إذن ماذا بقي؟ نقيم على ذلك الملبِّس اللعاب الدساس الماكر مِنْ كُتبه، يقيم عليه البيِّـنة من كتبه، ومن جادلنا فيه نقول خذ، هذا هو قولُه، هل تظن أنه عَرَضهُ بهذه الصورة على من سمَّينا من أهل العلم ومن هو على نفس النهج فأقرُّوه؟ الجواب كلا، إذن يجب عليك أن تكون مُنْصفا متجردا من العاطفة الجياشة المندفعة ومن الهوى الذي يُعمي ويجب عليك أن تكون طُلبتُك الحق، نعم.

الطالب: جزاكم الله خيرا وأحسن الله إليكم، هذا السائل يقول: ما الواجب على عوام السلفيين في دعاة اختلف العلماء في تعديلهم وتجريحهم سواء علموا أخطاءهم أم لم يعلموها؟

الشيخ: أقول لمعشر السلفيين والسلفيات مَنْ بلَغَتْهم مشافهةً هذه المحادثة مني ومَن ستبلغهم عبر من صاغوا الأسئلة وأَلقَوْها علينا، أقول: أنصحكم إن كنتم تحبون الناصحين ألاّ تقبلوا شريطا ولا كتابا إلا ممن عرفتم أنه على السنة مشهودٌ له بذلك واشتهر بها ولم يظهر منه خلاف ذلك، وهذه قاعدة مطَّردة في حياته وبعد موته، فمن مات وهو فيما نحسبه على السنة فهو عندنا عليها ونسأل الله أن يثبته عليها في الآخرة كما ثبته عليها حيا… آمين، هذا أولا.

ثانيا: إذا خفي عليكم أمرُ إنسان اشتهرتْ كتبه وأشرطته وذاع صيته فاسألوا عنه ذوي الخِبْرة به والعارفين بحاله، فإن السنة لا تخفى ولا يخفى أهلها، فالرجل تزكّيه أعماله، تزكّيه أعماله التي هي على السنة، وتشهد عليه بذلك ويذكره الناس بها حيا وميتا، وما تَسَتَّرَ أحدٌ بالسنة وغرّر الناس به حتى التـفُّوا حوله وارتبطوا به وأصبحوا يعوِّلون عليه ويقبلون كل ما يصدر عنه إلاّ فَضحَه الله سبحانه وتعالى وهتك ستره وكشف للخاصة والعامة ما كان يُخفي وما كان يُكنُّ من الغش والتلبيس والمكر والمخادعة، يهيّئ الله رجالا فضلاء فطناء حكماء أقوياء جهابذة ذوي علم وكياسة وفـِقهٍ في الدين يكشف الله بهم ستر ذلكم اللعاب الملبِّس الغشاش، فعليكم إذا بُيِّنَ لكم حال ذلك الإنسان الذي قد ذاع صيته وطبَّق الآفاق وأصبح مرموقا يشار إليه بالبنان، أصبح عليكم الحذر منه مادام أنه حذَّرَ منه أهل العلم والإيمان والذين هم على السنة، فإنهم سيكشفون لكم بالدليل، ولا مانع من استكشاف حال ذلك الإنسان الذي حذَّر منه عالم أو علماء بأدب وحسن أسلوب فإن ذلك العالم سيقول لك: رأيتُ فيه كذا وكذا وفي الكتاب الفلاني كذا وفي الشريط الفلاني كذا وإذا هي أدلة واضحة تكشف لك ما كان يخفيه وأن ذلكم الذي طَبَّق صيته الآفاق وأصبح حديثه مستساغا يُخفي من البدع والمكر ما لا يظهره من السنة.

وأمر ثالث: وهو أن مَنْ عَلِمَ الخطأ وبان له فلا يسوغ له أن يقلِّد عالما خَفِيَ عليه الأمر، وقد قدمت لكم أَمسي أن اجتهادات العلماء غير معصومة، ولهذا لا يجوز أن تُتخذ منهجا، نعم.

من شريط مفرغ بعنوان “ضوابط التعامل مع أهل السنة وأهل الباطل”.

فضيلة الشيخ عبيد بن عبد الله الجابري – حفظه الله –
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الحمد لله رب العالمين ، وصلى الله وسلم على نبينا محمد ، وعلى آله وصحبه أجمعين ، أما بعد ، رداً على السائل الذي قال .. إذا سمعتُ كلام العالم في شريط أو قرأتُ له في كتاب عن شخص ما أنه مبتدع ولم أر منه دليلا على ذلك، فهل يلزمني أن أحْذر من هذا الشخص وأن أقتنع بأنه مبتدع أم أتريّث حتى أجد الدليل على ذلك؟.

أقول فإن أهل السنة لا يحكمون على أحد ببدعة إلا وقد خَبَرُوه وسَبَرُوا ما عنده – تماماً – وعرفوا منهجه – تماماً – جملةً وتفصيلاً، ومن هنا هذه المسألة تستدعي منّا وقفتين:
الوقفة الأولى: فيمن حَكم عليه عالم أو علماء بأنه مبتدع ، ولم يختلف معهم غيرهم ممن هم أهل سنة مثلهم، تفطنوا، أقول : لم يختلف معهم غيرهم فيه ممن هم أهل سنة، فإنا نقبل جرحهم له، فإنا نقبل قولهم ونحذَره ، مادام أنه حَكَم عليه وجَرَحه عالم سني ، ولم يظهر بقية أهل السنة الذين هم أقران هذا العالم من إخوانه وأبنائه العلماء فلابد من قبوله، لأن هذا العالم السني الذي جرح رجلاً : فإنه لم يجرحه إلا بأمر بان له وقام عنده عليه الدليل ،لأن هذا من دين الله، والذي يجرّح أو يُعدّل يعلم أنه مسؤول عما يقول ويفتي به أو يحكم به ويعلم أنه مسؤول من الله تعالى قبل أن يسأله الخلق.

الوقفة الثانية: إذا كان هذا الشخص الذي جرحه عالم أو علماء حكموا عليه بما يُسقطه ويوجب الحذر منه قد خالفهم غيرهم وحكموا بعدالته وأنه على السنة أو غير ذلك من الأحكام المخالفة لأحكام الآخرين المجرحين له، فمادام أن هؤلاء على السنة وهؤلاء على السنة وكلهم أهل ثقة عندهم وذَووا أمانة عندنا ففي هذه الحال ننظر في الدليل، ولهذا قالوا: «من عَلِمَ حُجَّة على من لم يَعْلَم» الجارح قال في فلان من الناس إنه مبتدع منحرفٌ سعيه وأتى بالأدلة مِن كُتب المجروح أو من أشرطته أو من نقل الثقاة عنه، فهذا موجب علينا قبول قوله وترك المعدِّلين الذين خالفوا مَنْ جرَّحه، لأن هؤلاء المجَرِّحين له أتَوا بأدلة خَفِيَتْ على الآخرين لسبب من الأسباب أو أن المعدِّل لم يقرأ ولم يسمع عن ذلك المجرّح، وإنما بنى على سابقِ عِلمِه به، وأنه كان على سنة، فأصبح هذا المجروح الذي أقيم الدليل على جرحه مجروحا والحجة مع من أقام الدليل، وعلى من يطلب الحق أن يتبع الدليل و لا يتلمّس بُنيات الطريق ذات اليمين وذات الشمال، أو يقول أقف بنفسي، فهذا لم نعهده عند السلف، وهذه الأمور تكون فيما لا يسوغ فيه الاجتهاد في أصول العقائد وأصول العبادات، فإن المصير إلى قبول من أقام الدليل واجب حتمي، وذاك العالم السني الذي خالف الجارحين، له عذره، يبقى على مكانته عندنا وعلى حرمته عندنا، ونستشعر أنه له إن شاء الله ما كان عليه من سابقة الفضل وجلالة القدر، هذا وسعه ، والعالم من أهل السنة، السلفي، بَشَرٌ يذهل، ينسى، يكون عُرضة للتلبيس من بطانة سيئة، أو كان قد وَثِقَ بذلك الرجل المجروح فلَبَّسَ عليه، والشواهد على هذا كثيرة، فكثير من السَّـقَط والذين هم في الحقيقة حربٌ على السنة وأهلِها يأتون بنماذج من كتبهم يقرؤونها على علماء أجلّة مشهود لهم بالفضل والإمامة في الدين، ويُخفي ذلك اللعّاب الماكر عن ذلك العالم الجليل الإمام الفذ الجهبذ ما لو عَلِمَه لسقط عنه، فهذا العالم يُزكِّي بناءً على ما سَمِع، فإذا طُبِع الكتاب وانتشر وتناقلته الأيدي وذاع صيته وإذا بالمجادلين يقولون زكَّاه فلان، فلان: الألباني – رحمه الله – ، أو ابن باز – رحمه الله -، أو ابن العثيمين – رحمه الله – ، زكّى هذا الكتاب فهؤلاء العلماء – رحمة الله عليهم – معذورون، ومن التَّبعة سالمون – إن شاء الله تعالى – في الدنيا والآخرة ، وإنما هذا لعَّاب أخفى ولبّس على ذلك العالم، إذن ماذا بقي؟ نقيم على ذلك الملبِّس اللعاب الدساس الماكر مِنْ كُتبه، يقيم عليه البيِّـنة من كتبه، ومن جادلنا فيه نقول خذ، هذا هو قولُه، هل تظن أنه عَرَضهُ بهذه الصورة على من سمَّينا من أهل العلم ومن هو على نفس النهج فأقرُّوه؟ الجواب كلا، إذن يجب عليك أن تكون مُنْصفا متجردا من العاطفة الجياشة المندفعة ومن الهوى الذي يُعمي ويجب عليك أن تكون طُلبتُك الحق، نعم.

الطالب: جزاكم الله خيرا وأحسن الله إليكم، هذا السائل يقول: ما الواجب على عوام السلفيين في دعاة اختلف العلماء في تعديلهم وتجريحهم سواء علموا أخطاءهم أم لم يعلموها؟

الشيخ: أقول لمعشر السلفيين والسلفيات مَنْ بلَغَتْهم مشافهةً هذه المحادثة مني ومَن ستبلغهم عبر من صاغوا الأسئلة وأَلقَوْها علينا، أقول: أنصحكم إن كنتم تحبون الناصحين ألاّ تقبلوا شريطا ولا كتابا إلا ممن عرفتم أنه على السنة مشهودٌ له بذلك واشتهر بها ولم يظهر منه خلاف ذلك، وهذه قاعدة مطَّردة في حياته وبعد موته، فمن مات وهو فيما نحسبه على السنة فهو عندنا عليها ونسأل الله أن يثبته عليها في الآخرة كما ثبته عليها حيا… آمين، هذا أولا.

ثانيا: إذا خفي عليكم أمرُ إنسان اشتهرتْ كتبه وأشرطته وذاع صيته فاسألوا عنه ذوي الخِبْرة به والعارفين بحاله، فإن السنة لا تخفى ولا يخفى أهلها، فالرجل تزكّيه أعماله، تزكّيه أعماله التي هي على السنة، وتشهد عليه بذلك ويذكره الناس بها حيا وميتا، وما تَسَتَّرَ أحدٌ بالسنة وغرّر الناس به حتى التـفُّوا حوله وارتبطوا به وأصبحوا يعوِّلون عليه ويقبلون كل ما يصدر عنه إلاّ فَضحَه الله سبحانه وتعالى وهتك ستره وكشف للخاصة والعامة ما كان يُخفي وما كان يُكنُّ من الغش والتلبيس والمكر والمخادعة، يهيّئ الله رجالا فضلاء فطناء حكماء أقوياء جهابذة ذوي علم وكياسة وفـِقهٍ في الدين يكشف الله بهم ستر ذلكم اللعاب الملبِّس الغشاش، فعليكم إذا بُيِّنَ لكم حال ذلك الإنسان الذي قد ذاع صيته وطبَّق الآفاق وأصبح مرموقا يشار إليه بالبنان، أصبح عليكم الحذر منه مادام أنه حذَّرَ منه أهل العلم والإيمان والذين هم على السنة، فإنهم سيكشفون لكم بالدليل، ولا مانع من استكشاف حال ذلك الإنسان الذي حذَّر منه عالم أو علماء بأدب وحسن أسلوب فإن ذلك العالم سيقول لك: رأيتُ فيه كذا وكذا وفي الكتاب الفلاني كذا وفي الشريط الفلاني كذا وإذا هي أدلة واضحة تكشف لك ما كان يخفيه وأن ذلكم الذي طَبَّق صيته الآفاق وأصبح حديثه مستساغا يُخفي من البدع والمكر ما لا يظهره من السنة.

وأمر ثالث: وهو أن مَنْ عَلِمَ الخطأ وبان له فلا يسوغ له أن يقلِّد عالما خَفِيَ عليه الأمر، وقد قدمت لكم أَمسي أن اجتهادات العلماء غير معصومة، ولهذا لا يجوز أن تُتخذ منهجا، نعم.

من شريط مفرغ بعنوان “ضوابط التعامل مع أهل السنة وأهل الباطل”.

[9] O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [Brother, did you advise Faris privately prior to rebuking him?]

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

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

Al-Allaamah Muqbil Bin Haadee Al-Waadi’ee, may Allah have mercy upon him, was asked: “What is the difference between criticism and advice?”

Response: The difference between criticism and advice is that advice can be in private between the one advising and the one being advised, and it can be with gentleness and mildness. 

فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ 

And speak to him (i.e. Fir’awn) mildly, perhaps he may accept admonition or fear Allah]. [Taa Haa. 44]

As for criticism, it can be recorded in books and mentioned in councils (sittings), and our predecessors, may Allah have mercy on them, combined between the two. Imam Adh-Dhahabi, may Allah have mercy upon him, said, “Ratan, and who is Ratan? (i.e. Ratan Bin Abdillah Al-Hindi)? A liar amongst the big liars who claimed that he accompanied the Prophet after six years has elapsed”.

Imam Ash-Shafi’ee said, may Allāh have mercy upon him, said: “The narration on the authority of Haram Bin Uthman is Haraam (forbidden)”.

When Suwayd Bin Sa’eed narrated, “He who is infatuated, abstains, conceals (his infatuation) and then dies, he dies as a martyr”, Yahya Bin Ma’een said, “If I had a horse and a spear, I would have carried out a military expedition against Suwayd”.

Aban Ibn Abi Ayyash was a Zahid, a devout worshipper, and a virtuous person, but he used to mix up in his transmission of hadith. Shu’bah was asked to refrain from (speaking) about Aban Ibn Abi Ayyash, so he said, “I will see (or wait)”. Then he advised him saying, “Indeed, (this affair is) religion, I can’t except to speak about Aban Ibn Abi Ayyash”. (1)

Imam Al-Albaanee, may Allah have mercy upon him, was asked: The statement of some people or the stipulation of some of them is that it is more correct that advice must be given before refutations are printed- a copy must be sent to the one refuted so that it can be looked into. They say this is from the methodology of the pious predecessors.

Response: This is not a prerequisite, but if feasible and it is hoped that affinity would be established through this approach – to avoid publicising the matter, then it is undoubtedly a good thing. However, as for making it a prerequisite first and foremost, and a general prerequisite, there is no wisdom in this at all. As we all know, people are like the gold and silver mines, therefore, if you are aware that someone is aligned with us on the right path and is receptive to advice, then you write to him without exposing their mistakes. From your perspective, this is considered beneficial. However, it is important to note that this is not a prerequisite, and even if it were, it would be practically impossible to fully implement. How would you obtain their contact information and establish correspondence? Moreover, can you guarantee a response from them? These aspects are purely speculative. Fulfilling this condition is extremely challenging, hence it is not regarded as a prerequisite. [2]

Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, was asked, “When should advice be given in private or openly?”

Response: The person giving advice does what is best. If he determines that it is more beneficial to advise discreetly, they do so secretly. Conversely, if he believes it is more beneficial to offer advice openly, he does so openly. However, if the sin occurs in secret, the advice can only be given privately. If he is aware of his brother’s sins in secret, he offers advice in secret and does not expose him. On the other hand, if the sin is committed openly and witnessed by others, such as someone consuming alcohol at a gathering, it is necessary to openly express disapproval. Similarly, if someone encourages others to engage in alcohol consumption or to fornicate, he should address them by saying, “O my brother! This behaviour is not permissible. [3]

Al-Allamah Rabee Bin Haadi Al-Mad’khali, may Allah preserve him, was asked: “Our Shaikh, one of the affairs that have become circulated and have aroused an intense feeling among the Salafis, is that there are people who claim that advice is obligatory before warning. Is there a statement you can give in this matter?”

Response: I answered this question before – may Allah bless you. We have been put to trial with these types of affairs, so you find a person spreading falsehoods, lies, and slander against others- both about individuals and in general; and if you give him advice or (respond with) criticism or something, he says, “Why did they not warn me, why did they not advise me, and why did they not explain to me”. Corrupt excuses. We seek from these people to repent to Allah and return to the truth with complete good manners and humility, and to leave such excuses. Assume that this one made a mistake and did not speak, and did not advise you, then (still) return to the truth and reprimand him thereafter. As for spreading (trouble) amongst the people and persisting in your falsehood and mistakes, and saying, “They did not do and they did”, this is empty talk. It is obligated to a believer to return to Allah (in obedience, repentance, etc). You publish your mistakes in books, tapes, etc. If you hid your mistakes and committed them in the darkness of your house – (known only to) you and Allah, then this person discovers you, he would have advised you – between you and him. As for disseminating your statements and (publicising) deeds in the world, then someone comes and publishes- meaning, replies to you (or rebuts you), there is nothing wrong with this -May Allah bless you. Leave these excuses that (arise) from many of the people of falsehood who are rebellious in falsehood and stubbornness. [4]

Faris has taken to social media with an unrestrained fervour, expressing his opinions without a hint of trepidation or discretion for quite some time. This prompted us to address some of his doubts, deceptions, insults, and misrepresentations outlined in posts 1 to 8. The insights shared by the senior scholars are more than sufficient for those genuinely seeking clarity, while they serve as a harsh reality check for those attempting to dilute the sound methodology surrounding this issue. Had Faris chosen to keep his misguided notions to himself, we would have offered him counsel in private. However, his belief in the validity of his erroneous views, which he feels compelled him to broadcast publicly, warrants nothing less than a public admonishment.

To be continued…InShaAllah

[1] Ghaarah Al-Ashritah 1/71

[2] Silsilah Al-Hudaa Wan-Noor. Number 63

[3] Majallah Al-Islaah. (Number 17/241). Date: 23/6/1993

[4]https://rabee.net/alfatawi/%D8%B4%D9%8A%D8%AE%D9%86%D8%A7-%D9%85%D9%86-%D8%A7%D9%84%D8%A3%D9%85%D9%88%D8%B1-%D8%A7%D9%84%D8%AA%D9%8A-%D8%B5%D8%A7%D8%B1%D8%AA-%D8%AA%D8%B1%D9%88%D8%AC-%D9%88%D8%B5%D8%A7%D8%B1%D8%AA-%D8%B9%D8%B7/

Considerations to keep in mind when initiating and responding to greetings of Salaam

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

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

The Messenger, peace and blessings of Allah be upon him, said: Whoever says “As-Salamu Alaykum” will receive ten good deeds. If one says, “As-Salaamu Alaykum Wa Ramatullah”, they will be granted twenty good deeds. If one says, “As-Salaamu Alaykum Wa Rahmatullahi Wabarakatuhu”, they will earn thirty good deeds. [1]

A man approached the Prophet, peace and blessings of Allah be upon him, and greeted him with “As-Salaamu Alaykum”. The Prophet responded to the greeting and the man took a seat. The Prophet then said: “Ten (good deeds)”. Then another individual arrived and said, “As-Salaamu Alaykum Wa Rahmatullah”. The Prophet replied and the man sat down, to which the Prophet said: “Twenty (good deeds).” Then (a third) person came and greeted, “As-Salaamu Alaykum Wa Rahmatullaahi Wa Barakatuhu”. The Prophet responded, and after the man sat, he said: “Thirty (good deeds).” [2]

Abu Hurairah, may Allah be pleased with him, said: Allah’s Messenger, peace and blessings of Allah be upon him, said, “The younger should greet the older one, the riding person should greet the walking one, and the walking one should greet the sitting one, and the small number of persons should greet the large number of persons.” [3]

Thirdly, have you not come across the Ayah:
مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُ ۥ عَشۡرُ أَمۡثَالِهَا‌ۖ

Whoever brings a good deed shall have ten times the like thereof to his credit. [Al-An’aam. 160] – Meaning, whether in speech or action, whether apparent or concealed, pertaining to the rights of Allah or the rights of the creation, “shall have ten times the like thereof”. This is the minimum level of its increase. [4]

By starting the Salaam and choosing different phrases, we can earn either 10, 20, or 30 good deeds InShaAllah. Additionally, every good deed you perform is automatically valued at 10 good deeds. With this in mind, who would want to wait for someone else to greet them first?!

It Is Obligatory to Reply to Salaam

Shaikh Abdus Salaam Burgess, may Allah have mercy upon him, said:

Imam Ibn Abdul-Barr, may Allah have mercy upon him, said: The obligation of returning the Islamic greeting is (found in the) statement:

وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا

”When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally.” [An-Nisa 86]

Imam Ibn Kathir, may Allah have mercy upon him, said: To give the Islamic greeting is voluntary and it is an obligation to return it. This is what all the scholars say- that it is obligated to the one who is given the salaam to reply and he has sinned if he does not reply because he has opposed Allah’s command. The abandonment of returning the Islamic greeting is an evil and ugly deed and many people have been afflicted with it in this era. They are prevented from it due to pride and self-amazement. So, we gently say to all of them, ”Who are you?! From what did you come from?” Allah says:

مِنۡ أَىِّ شَىۡءٍ خَلَقَهُ ۥ
مِن نُّطۡفَةٍ خَلَقَهُ ۥ فَقَدَّرَهُ ۥ

From what thing did He create him? From Nutfah (male and female semen drops) He created him and then set him in due proportion. [Abasa. 17-18]

Are you greater in status than the Messenger, peace and blessings of Allah be upon him! Indeed he returned the Islamic greeting of the young, the old, the free person, and the slave, and he also greeted them. We ask Allah for guidance and success for all. Also when a person is leaving a gathering and gives the Salaam, it is obligatory to reply to him. [5]

Extend Equal Respect to All When Initiating or Responding to Greetings

Abdullah Bin Amr, may Allah be pleased with him, said: A man asked the Prophet, peace and blessings of Allah be upon him: “What sort of deeds or (what qualities of) Islam are good?” The Prophet replied, “To feed (the poor) and greet those whom you know and those whom you do not Know”. [6]

Abdullah Ibn Mas’ud, may Allah be pleased with him, said: Allah’s Messenger, peace and blessings of Allah be upon him, said: “Verily, among the signs of the Hour, is that a man would not give another man Salaam except due to being acquainted with him”. [7]

“Verily, during the approach of the hour, the greeting will only be given to one who is specifically (known to the one who gives the greeting). [8]

As-Sa’khawee, may Allah have mercy upon him, said: “The greeting of the select few refers to those whom one chooses to greet, whether due to their prominence or for reasons such as desiring (something) or out of fear“. [9]

We ask Allah:

اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي
“O Allah! Just as You made my external form beautiful, make my character beautiful as well”.

Keep in mind during the summer months when we enjoy sitting at outdoor cafes:
https://salafidawahmanchester.com/2024/04/12/some-rights-of-the-road-when-we-decide-to-sit-outside-cafes-or-the-masjid-especially-during-summer/

[1] Sahih Targhib 2711

[2] Sahih Abi Dawud 5195

[3] Al-Bukhari 6232

[4] An from Tafsir “As-Sadi”

[5]An Excerpt from ‘Al-Ilaam Bi-Ba’di Ahkaam As-Salaam’: 11-12

[6] Al-Bukhari 12

[7] Silsilah As-Sahihah 2/147

[8] Silsilah As-Sahihah 647

[9] Al-Qana’ah Feemaa Yahsunu Al-I’haatah Bihi Min Ash’raat As-Saa’ah 87

white window curtain during daytime

An Advice of Al-Allamah Rabee on Unity and Brotherhood, and The Recent Events That Demonstrates This Unity

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Morals and Manners - 'Akhlaaq', Purification of The Soul.

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

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

فعلى الطائفة المنصورة التي بشر رسول الله ﷺله ببقائها وبنصرها، وأنه لا يضرها من خذلها ولا من خالفها حتى يأتي وعد الله – تبارك وتعالى-، على هذه الجماعة المباركة الطيبة أن تتأخى في الله، وأن تتعاون على البر والتقوى، وأن تشمر عن سواعد الجد، لتبقى بهذه الميزة العظيمة أنهم على الحق ظاهرون، لا يضرهم من خذلهم ولا من خالفهم، ولا يعرفون هذا الحق إلا بالعلم الموروث عن أنبياء الله ورسله، وعن خاتم الأنبياء – عليهم
الصلاة والسلام
إذ العلماء هم ورثة الأنبياء في تبليغ دعوة الله في تبليغ رسالات الله في الأمر بالمعروف، في النهي عن المنكر، وكم للأمة من خير في الدعوة إلى الله، وفي الأمر بالمعروف، وفي النهي عن المنكر، والدعوة إلى الله
والأمر بالمعروف والنهي عن المنكر يتطلب علمًا واسعا

It is obligated to the victorious group, this blessed and virtuous group – concerning which Allah’s Messenger, peace and blessings of Allah be upon him, conveyed the glad tidings that it will remain and be victorious, neither harmed by those who forsake it nor by those who oppose it until the divine promise is fulfilled (i.e. the Day of Judgment)- to foster brotherhood for the sake of Allah, co-operate in righteousness and piety, and to ardently strive to maintain the remarkable distinction of being manifest on the truth; neither harmed by those who forsake them nor by those who oppose them. This truth is not known except through the knowledge inherited from Allah’s Prophets and Messengers, and from the seal of the Prophets, peace and blessings be upon them. The Scholars are the heirs of the Prophets in the propagation of Allah’s call and His message, in enjoining good and forbidding evil. Abundant good is (received) by the Ummah from the call to Allah’s path, from enjoining good and forbidding evil. The call to Allah’s path, enjoining good and forbidding evil requires extensive knowledge….[1] Paraphrased

We wholeheartedly endorse all that Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, has articulated above, as well as the subsequent insights found in the book from page 200 onward. Nevertheless, the particular themes we wish to highlight from the aforementioned discourse are brotherhood and the collaborative pursuit of righteousness and piety.

In this context, Shaikh Abu Khadeejah, may Allah protect him, recently stated:

The last seven days have been days of knowledge—and all praise is for Allah—days filled with the remembrance of Allah, studying the Sunnah, clarifying the Methodology and ‘Aqeedah of the Salaf, Ahlul-Hadīth and Ahlul-Athar—and these are praiseworthy titles that refer to Ahlus-Sunnah wal-Jamā’ah—they are one body, united upon the truth. Thousands gathered at these venues, brothers and sisters, from across the UK, Europe and elsewhere.

First at the Birmingham Summer Conference 2024 with @SalafiPubs at @MasjidSalafi from Friday to Sunday last weekend, then in Bradford at @albaseerah on Monday, Manchester at @SalafiCentre on Tuesday, Wednesday in Cardiff at @TawheedCardiff and Saturday at a packed conference in West London organised by @DaarusSunnah @_MuSunnah and @MasjidusSunnah.

May Allāh reward the rest of the speakers who participated over the last week, travelling and teaching: @AbuIyaadSP @AbuIdrees @uwaysT @Abdulilah_UK @IbnAkhdar @AbuHafsahKK

During these days, we saw the heads of over 20 Islamic centres in the UK visiting their brothers, and cooperating with them for Allah’s sake—some we’ve known for three decades and others for only a few years: @MasjdIbnSeereen @MrkzIbnMubarak @Athariyyah @MarkazMuaadh @MarkazSalafi @IslamStoke @DawahTH @Oxford_Dawah @SalafiDawahMK to name a few. Thousands of free leaflets were shared through the @SalafiBookstore and @CCDawah.

All of this is by the grace and bounty of Allah, the Mighty and Majestic, upon us. The da’wah of Ahlul-Sunnah and Salafiyyah in the UK has reached heights today not seen before. So, let us maintain the momentum and the striving—remain sincere and steadfast, seeking the Face of Allah. Learn this Deen, act upon it, and share its message with your family, friends, and community. Begin with Tawheed (the worship of Allah alone) and the ‘Aqeedah, cling to the Sunnah, purify your hearts, perform righteous deeds, avoid innovations, and hold fast to the Rope of Allāh, altogether united—with that, you will attain Allah’s pleasure.

Our elder scholars such as Shaikh Rabee’, Shaikh Muqbil Al-Wādi’ī, Shaikh ‘Ubaid, Shaikh An-Najmi, Shaikh Zayd Al-Madkhali, Shaikh Muhammad Al-Banna and his brother Shaikh Hasan always advised us with brotherhood and avoiding the paths that lead to differing. Likewise, this is what we heard from the great ones of their age such as Shaikh Al-Albānī, Shaikh Ibn Bāz, Shaikh Muhammad Amān Al-Jāmī, and Shaikh Ibn ‘Uthaimeen (rahimahumullāh).

We keep reminding ourselves, our brothers and sisters, the youth and the elders to be grateful to Allah, and ‘proclaim the bounties of your Lord’! Do not allow Shaytan or unguided good intentions to deceive you into thinking that there is any good in dividing or separating the Salafi ranks, and ‘doing your own thing’ independent from the rest of the Salafis, especially those who have preceded you. Take the advice of these scholars, and the elders because ‘the barakah is with your elders’.

And the scholars such as our Shaikh, the ‘Allāmah, Rabee’ Al-Madkhalī always advised with cooperation, love, and brotherhood among the Salafis and to avoid all means that lead to division and differing—and I translated some beautiful words from him in a recent post, so may Allah reward the noble scholar. I advise the Muslims who have love for the Sunnah and the Truth to study the belief, methodology, and fiqh of the Sahābah and the early generations—may Allah bless you. In clinging to their path, there is salvation—and by leaving their path, and choosing other paths, there is misery and misguidance.

I ask Allāh to maintain our unity here in the UK, the US, Canada, Europe, the Caribbean, and across the world based on the Book of Allah and the Sunnah of the Prophet (peace and blessings of Allah be upon him) with the understanding of the Companions (may Allah be pleased with them). This is the path of guidance and success, and every other path is astray—and we seek Allah’s aid. [End of quote]

First, indeed, all praise and thanks are due to Allah, and may He bless our Scholars and their students in the East and the West. The centers of Salafiyyah and the Salafiyyoon stand united in their commitment to the authentic Aqeedah and Manhaj, striving to counsel one another, promote virtue, and discourage wrongdoing. Umar Ibn Abdul Azeez, may Allah have mercy upon him, said, “Whoever advises his brother to rectify matters related to his religion and gives him insight into a worldly affair of his, indeed he has perfected their relationship and fulfilled his obligation towards him”. [2]

Second, the Salafiyyoon are still returning to their scholars, transmitting their books and Fatawa in their Masajid and Marakiz. They completely emphasise a return to the senior scholars in times of adversity and when critical decisions are needed. We recall a recent incident where certain people in the biased mainstream media highlighted that in the UK, it is against the law to separate boys and girls in secondary education unless they are taught in separate buildings, otherwise, they cannot be segregated. Because of this difficult situation and a lack of resources to provide enough space, some of our elder teachers sought advice from Al Allamah Ubaid Bin Abdillah Al-Jaabiri, may Allah have mercy upon him. However, he declined to answer the question and directed them to Al Allamah Salih Al Fawzaan, may Allah preserve him, who also refused to respond and suggested that they reach out to the Lajnah Daa’imah (Saudi). Thankfully, Allah, in His great mercy, made it easier when the females were facilitated with the means to carry on being segregated from the males. This incident happened not too long ago. The senior Salafi teachers involved in this matter didn’t rush to mix those teenagers in with the rest of the students and claimed, “We understand our situation better than the Scholars.” They also didn’t resort to the principle of “the lesser of two evils.” Instead, they sought guidance from the senior Scholars of the Ummah and patiently waited for Allah to make things easier. Furthermore, our Salafi teachers, both senior and junior, at the Maraakiz, do not hinder anyone from seeking guidance from scholars or insist on being consulted before reaching out to them. Rather, what they advise and remind us constantly is that we are honest in every affair we pursue from the Scholars. Therefore, the phrase “return to the scholars” should not be employed as a means to cherry-pick fatwas or to solidify one’s positions solely based on the alleged existence of differing opinions, while disregarding clear proofs.

The Salafiyyoon consistently steer clear of insignificant arguments that lack importance and issues that provide no real benefit. They actively motivate each other to delve into the pursuit of knowledge. This commitment, however, does not lead them away from being truthful or the necessity of encouraging good conduct while discouraging negative actions. Each of them strives to avoid poor behavior and to offer sincere advice. They approach this with understanding, aiming to inspire positive change while practicing patience. It’s common for anyone to occasionally struggle to recognise their own shortcomings or to realise how they could have acted differently or given more attention to certain matters. This is where the Salafiyyoon step in with their genuine counsel, rooted in brotherhood and a desire for mutual goodness. Even those who are unaware of their faults are treated with patience, but none of us expect to escape accountability for recognised misdeeds. Additionally, they remain alert, ensuring that Ahlul Bidah do not disrupt their collective efforts. May Allah grant us lasting unity in the UK and every place.

The Salafiyyoon hold tightly to the teachings of senior scholars like Al-Allamah Rabee, Al-Allamah Salih Al-Fawzan, and Al-Allamah Abdul Muhsin Al-Abbad. They show great respect for the students of these scholars, including Shaikh Abdullah Al-Bukhari, Shaikh Khalid Adh-Dhufiri, and Shaikh Abdullah Adh-Dhufiri, among others. The writings of the senior scholars and their students are in high demand at centers with bookstores, available in both Arabic and English translations. Most importantly, during challenging times or crises, they turn to the senior scholars for guidance, as previously mentioned regarding the issue of mixing between teenage boys and girls.

In summary, the unity of the Salafis has been evident to all, as highlighted by Shaikh Abu Khadeejah. Consequently, every Salafi is open to reminders from scholars in Muslim countries about the importance of unity, as well as from their reliable and well-known students in the East and the West. Lastly, we ask Allah to protect us from anything that may lead to division and to grant us the ability, knowledge, and resolve to avoid such pitfalls. We conclude with a piece of advice from Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, concerning the dangers of seeking leadership, which can sometimes lead to problems. Listen here: “Many of those who love leadership, split the Salafis”: https://youtu.be/8VxgOXt72iw?si=ZdLsiG-KLRkUqUFr

Shaikh Al-Islaam Ibn Taymiyyah, may Allah have mercy upon him, said: There are many cases where the souls are mixed with Ash-Shahawaat Al-Khafiyyah [i.e. desires that are concealed, subtle, etc] that corrupts its fulfillment of (perfect) love of Allah, servitude to Him and establishment of the religion sincerely for the sake of Allah, just as Shaddaad Ibn Aws, may Allah be pleased with him, said, “O Arabs! Indeed, the affair I fear for you the most is Riyaa and Shahwa Al-Khafiyyah”. It was said to Abu Dawud As-Sijistaani, may Allah have mercy upon him, “What is Ash-Shahwa Al-Khafiyyah?” He said, “Love of leadership”. [4]

We ask Allah:
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. [4]

[1] An Excerpt from “Marhaban Yaa Talibal Ilm. page 200

[2] Tarikh At-Tabari 6/572]

[3] Majmoo Al-Fataawaa 10 /214-215

[4] Saheeh Muslim Number: 2720