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A Preposterous Assertion

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

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

Brief response to a preposterous assertion of a Journalist: “Saudi Arabia, The Birth Place of Islam and Site of Its Two Holiest Shrines!!!”

The Kabah is Not a Shrine

Why is it called Kabah? Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said that it is called Kabah because of its squared shape. Every building that is squared in shape and has four pillars is called kabah. [1] It is called Baytul Ateeq because it is very ancient, the best Masjid without exception. Freed from being captured by tyrants [2], (i.e. except during the end of time when it will be demolished by Dhul Suwayqatayn). It is called Masjid Al-Haraam [i.e. the sacred Masjid (3)] and a Masjid is where none is to be invoked or prayed to besides Allah. [4]

The late Mufti of Saudi Arabia Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, said: Shrines are graves and the Prophetic tradition regarding this affair is that graves are to be raised a hand span from the ground, so that they are recognised as graves and not degraded. This is why in the hadith of Sa’d Bin Abee Waqqas, may Allah be pleased with him, it is reported that the grave of the Prophet, peace and blessings of Allah be upon him, was raised a hand span and Sa’d also gave orders that the same should be done to his grave. As for building over them, taking them as Masaajid (mosques, places of worship) and building domes, this is not permissible. According to the people of knowledge, this is evil, innovation in religion and one of the means to Shirk. Due to this the Prophet, peace and blessings of Allah be upon him, stated in an authentic hadith: “The curse of Allah is upon the Jews and Christians [i.e. those Jews who deviated from the message of Prophet Musa and those Christians who deviated from the message of the Messiah and disbelieved in Muhammad], for they took the graves of their Prophets as places of worship”. In a hadith in Sahih Muslim, the Prophet forbade that graves should be plastered (made into permanent structures), used as sitting places and building over them. Therefore, it is not permissible to build over graves – neither mosques nor domes, nor other than them, and also they are not to be plastered because this is one of the means to Shirk – one of the means because it becomes exalted, invoked besides Allah and help sought from it, thus shirk occurs. Building over graves- placing domes, mosques and lamps over them are from the means to Shirk, and this is why the Prophet warned against it and cursed those who do so. [5]

Where Was The Grave of The Prophet, peace and blessings of Allah be upon him,?

Aa’isha, may Allah be pleaded with her, said: Allah’s Messenger, peace and blessings of Allah be upon him, said, “May Allah curse the Jews and Christians, for they took the graves of their Prophets as places of worship”. Then Aa’isha said, “Had that not been the case, his grave would be in an open place, but he feared that it would be taken as a place of worship”.[Al-Bukhari 1330]

After quoting this hadith, Imam Muhammad Naasiruddeen Al-Albaanee, may Allah have mercy upon him, stated in [تحذير الساجد من اتخاذ القبور مساجد – pages 14-15]: “The statement of Aa’isha, may Allah be pleased with her, clearly shows the reason why the Prophet, peace and blessings of Allah be upon him, was buried in his bedroom and that was to prevent the one who would build a Masjid over him. It not permissible to use this as evidence to bury others in a house and what supports this is that it is in opposition to the foundational Islamic practice because the Sunnah (legislates) that the deceased are buried in the graveyards. This is why Ibn Urwah, may Allah have mercy upon him, stated in Al-Kawaakib Ad-Daraaree, “To be buried in the graveyards of the Muslims was more pleasing to Abu Abdillaah – meaning Al-Imam Ahmad – than being buried in the houses because it poses lesser harm to those who are alive with regards to worshiping images [i.e. keep people away from worshipping the deceased], more resemblant to a place of the afterlife, (urges) for more supplication for the person and seeking forgiveness for him. The companions, the Tabi’in and those after them did not cease burying the deceased in the desert”. If it is said, “The Prophet’s grave is in his house as well as the graves of his two companions (i.e. Abu Bakr and Umar)”, we say, “Aaisha said, ‘Indeed, the Prophet, peace and blessings of Allah be upon him, asked to be buried in his house so that his grave is not taken as a place of worship because he used to bury his companions at Al-Baqee and his practice is more worthy to be followed than that of others. His companions knew that he- in particular – was to be buried in his house because he said, ‘The Prophets are to be buried where they die'”. This protects (the place they are buried from too much noise) and distinguish them from other people.

On page 78 – [تحذير الساجد من اتخاذ القبور مساجد] – Imam Al-Albani stated: As for the second doubt that the grave of the Prophet, peace and blessings of Allah be upon him, is located within his mosque, as is seen at present, and that if this were indeed prohibited, he would not have been buried in it! The response to this is that, while this is seen at present, it was not the case during the time of the Companions, may Allah be pleased with them because when he passed away, they buried him in his bedroom adjacent to his Masjid, separated by a wall that included a door leading to the Masjid. This is a well-established fact among scholars, with no disagreement on the matter. The Companions, may Allah be pleased with them, buried him in the house and they did so that no one after them would be able to take his grave as a masjid as previously clarified in the narration of Aisha and others (page 14-15). However, after them, something they would have never anticipated occurred! In the year 88AH, Al-Walid ibn Abd al-Malik ordered the demolition of the Prophet’s Masjid and the incorporation of the bedrooms of the Messenger’s wives into it, thus including the bedroom of Prophet – Aisha’s bedroom. As a result, the grave was was entered in the Masjid. At that time, there were no companions present in Madina, contrary to what some may assume. [End of quote]

Shaikh Abu Khadeejah, may Allah preserve him, quoted Al-Allamah Ahmad Bin Yahyah An-Najmi, may Allah have mercy upon him, who stated: The grave of the Prophet (salallāhu ‘alaihi wasallam) was initially outside of his Mosque in Madeenah – the fact is that his house was next door to the Mosque and that is where he was buried after his death. Later, in the time of the rule of Waleed Ibn Abdul-Malik he commanded that Mosque be expanded, and thus the house of the Prophet (salallāhu ‘alaihi wasallam) was included into the Mosque as it was extended. This occurred at the displeasure of the Scholars – and they hated it – from them, Sa’eed Ibn Al-Musayyib (died 94H).

As for the green dome that was erected high over the grave of the Prophet (salallāhu ‘alaihi wasallam), then it was built at the end of the 6th century – it was built by one of the kings of Egypt. So whoever uses the grave of the Prophet (salallāhu ‘alaihi wasallam) in the Mosque as a proof, or the presence of the green dome then, in reality, he has no proof at all. That is because these constructions and affairs were initiated by people ignorant and devoid of knowledge. They had authority and the people were not able to prevent them. So they did what they did due to their claim that they were expressing their love of the Prophet (salallāhu ‘alaihi wasallam) and respect for him”. (6)

The Origin of Grave Worship In The Ummah

Shaikh Shamsuddeen Al-Afghaanee, may Allah have mercy upon him, said:

Allah, The Most High, guided mankind through Muhammad, peace and blessings of Allah be upon him, and through what he brought of clear manifest evidences and guidance – a guidance that could not be described by those who were proficient in giving descriptions and surpassed the knowledge of those with great perception. So, through this guidance, Allaah [The Most High] opened the eyes of the blind ones, the ears of the deaf ones and the hearts of the heedless ones. Allaah [The Most High] united them upon one religion- the religion of pure Islamic monotheism; Prophet Ibraaheem’s [peace be upon him] religion of pure monotheism – after they had been in a state of complete disunity, enmity towards one another, destructive and corrupt creeds. Allaah united their hearts and they became true brothers in Islam by way of this great blessing. And thereafter everything that was worshiped besides Allaah- such as graves, trees, stones, graven images, idols etc- ceased to exist and all worship was carried out for Allaah (alone).

The people followed the true Religion of Islamic monotheism, worshipped Allah alone and established worship sincerely for Allaah, except those whom Allaah willed that they were to remain as people of polytheism, hypocrisy and followers of the altered and distorted previous scriptures. The darkness of shirk (polytheism) was dispelled and the banner of Tawheed (pure Islamic Monotheism) was raised in the lands amongst the Arabs and non-Arabs. The Messenger of Allah returned to his Lord, whilst Islam was established and in authority-superseding all other ways of life and creeds. Then the rightly guided khulafaa of the Messenger [AbuBakr, Umar, Uthmaan and Ali] continued upon this path until the two powerful and great nations at the time- Rome and Persia- ended up in humiliation, degradation and in a state of fear after they had been in a state of security, and thus Caesar was restricted and besieged, and khosrau was subdued and destroyed.

So when the enemies of Islam saw that they were unable to do away with this religion, they implanted their disbelieving agents within Islam, who pretended to be Muslims in order to foment confusion, trials and tribulations, and spread Shirk (polytheism) by exaggerating the status of the pious people – exalting their graves through (beliefs and practices) that were not ordained by Allaah. So, this Ummah was put to trial through the plots of the [atheist, heretic and hypocrite] Abdullaah Bin Saba, who claimed Uloohiyyah for Ali Ibn Abee Taalib [i.e. that Ali has the right to be worship]. Abdullaah Bin As-Sabah’s followers were known as the Saaba’iyyah, and later on they were known as the rawaafid (shiites), the ismaaliyyah (shittes), the nusayriyah (shiites) and other than them amongst the Baatiniyyah. They used to worship the graves and the dead, and built places of worship and domed (shaped) shrines upon these graves. So, by way of this they revived the practices of the Jews, the Christians and idol worshippers, and thus the practices of the worshippers of graves in this Muslim Ummah manifested itself in deeds of the rawaafid (shiites).

Secondly: The books of Greek philosophy that contained the ideas of grave and idol worship were translated into Arabic, so many of those who attributed themselves to Islam busied themselves with these books, such as the likes of Al- Faraabee, Ibn Sinaa Al-Hanafi, Naseer At- Toosee the advocator of disbelief and polytheism and other than them amongst those who played tricks with Islaam, just as Paul played tricks with Christianity. They were influenced by the ideas of the Greek Philosophers- the creed of grave worship, so they became callers to grave worship through Greek Philosophy.

Thirdly: A people appeared among the Muslims manifesting asceticism. These people were more dangerous to the masses and more severe in misguidance. They were a people who appeared in the garb of the righteous, with tearful eyes smeared with kohl, long flowing beards, elevated turbans, carrying rosary beads and pretending to be calling to the sunnah of the leader of Humankind [Muhammad], whilst secretly practicing the disgraceful acts inherited from the false and vanished religions. And from their plots was that they used to mix manifest lies with the authentic explanations of the Qur’aan and the authentic narrations in order to corrupt the clear proofs of the Qur’aan and the Sunnah. These deviant heretics were known as the holooliyyah, ittihaadiyyah Grave worshippers (I), such as the likes of al-hallaaj (309ah), ibnul faarid (632ah), ibn arabi (638ah), ibn sina (669ah) etc (7)

——————————————————————

Footnote (I): Hulooliyyah and ittihaadiyyah]: Hulool- Lit. “Entering” – Divine indwelling. The belief that Allaah dwells within a particular human. i.e. That Allaah dwells in a particular Soofi shaykh, a pious person, a Prophet – This belief is shared by Christians, certain Soofies, certain Shiites, Sikhs and others. Wahdaatul Wujood – Lit – Unity of Existence. The belief that all existence is a single existence and everything we see are only aspects of the Essence of Allah. This belief is also held by certain Soofies, Hindus and others.

Those who believe in hulool say that Allaah dwells and is incarnate in human beings, High is Allaah above and far removed from that. This was openly called to by some of the extreme Sufis, such as al-Husayn ibn Mansoor al-Hallaaj who was declared to be an unbeliever by the scholars. They ordered that he be executed and he was crucified in the year 309H. The following saying is attributed to him: “Glory to Him who manifested His human nature, Hiding the piercing brightness of His divinity: Till His creation saw Him openly, In the form of one eating and drinking” Attributed by al-Wakeel to the book at Tawaaseen of al Hallaaj (p. 130).

And his saying: “I am the one who loves and the One who is loved is me, We are two spirits who dwell in a single body. So when you see me you see Him, and when you see Him you see us both.”So al-Hallaaj was a believer in hulool and believed in the duality of the divine nature and that the Deity had both a divine and a human nature. Thus the divine becomes incarnate within the human so that the human spirit is the divine nature of the Deity and the body is its human form. Despite the fact that he was killed for his evil apostasy and although some of the Sufis declare themselves free of him, yet others count him as a Sufi, hold that his beliefs were correct, and write down his words. From them is Abdul-‘Abbaas ibn ‘Ataa al-Baghdaadee, Muhammad ibn Khaleef ash? Sheeraazee and Ibraheem an-Nasraabaadhee, as is reported by al-Khateeb al-Baghdaadee.

Wahdatul-Wujood, i.e. that all in existence is a single reality, and that everything we see is only aspects of the Essence of Allaah. The chief claimant of this belief was Ibn ‘Arabee al-Haatimee at-Taa’ee, who was buried in Damascus having died in the year 638H. He himself says about this belief in his book al-Fatoohaat-ul-Makkiyyah: “The slave is the Lord and the Lord is a slave, I wish that I knew which was the one required to carry out the required duties. If I were to say the servant then that is true, or if I were to say the Lord, then how can that be required for Him.” Al-Fatoohaat-ul-Makkiyyah as it is attributed by Dr. Taqiyyuddeen al-Hilaalee in his book al-Hadiyyatul-Haadiyah (p.43).

He also says in al-Fatoohaat: “Those who worshipped the calf worshipped nothing except Allaah.” Quoted as Ibn ‘Arabee’s saying by Ibn Tayrniyyah in al-Fataawaa (vol.11), who attributes it to the book al-Fatoohaat. Ibn ‘Arabee is called ‘al-‘Aarif billaah’ (The one having great knowledge of Allaah) by the Sufis, and also ‘al-Qutubul Akbar’ (The great pivot), ‘al-Miskul-Adhfar’ (the sweetest smelling musk), “al-Kibreetul-Ahmar’ (the reddest brimstone), despite his belief in wahdatul-wujood and other calamitous sayings. Indeed he praised Fir’awn (Pharaoh) and declared that he died upon eemaan! Furthermore he speaks against Haroon for his criticism of his peoples worship of the calf, thus directly opposing the text of the Qur’aan. He also held that the Christians were Unbelievers only because they made divinity particular to ‘Eesaa, whereas if they had made it general to all then they would not have been unbelievers. [Despite all the gross deviation of Ibn ‘Arabee and the fact that the scholars declared him to be an Unbeliever, yet he is revered by the Sufis and others who do not distinguish between the truth and falsehood, and those who turn away from accepting the truth even when it is as clear as the sun. But his books, which are filled with clear apostasy, such as al-Fatoohaatul-Makkiyyah and Fusoosul-Hikam are still circulated. He even has a tafseer, which he called at-Tafseerul-Baatin since he holds that there is an apparent and a hidden meaning for every Aayah, so the outer meaning is for the people of Ta’weel. From this group came Ibn Basheesh who said: “O Allaah rescue me from the mire of Tawheed, and drown me in the centre of the sea of unity, and mix me into the state of unity and oneness until I do not see, nor hear, nor sense except through it.” [8]

May Allah bestow His blessings upon the rulers of Saudi Arabia, for they not only uphold a state of peace and security in that blessed land, by the grace of Allah, but they are also adherents of Tawhid who hold a deep respect for scholars and the followers of Tawhid. They do not tolerate the practice of grave worship. Furthermore, may Allah empower all Sunni Muslim leaders, making them pillars of stability for the Ummah, and safeguard the Muslim Ummah from the Khawaarij, Rawaafid, and all those who pursue chaos and instability. Ameen.

[1] https://binothaimeen.net/content/10706

[2] Tafseer As-Sadi. Surah Al-Hajj. Aayah 29 – the meaning of Baytul Ateeq

[3] Surah Al-Baqarah Aayah 144

[4] Tafseer As-Sadi. Surah Al-Jinn. Aayah 18

[5]https://binbaz.org.sa/fatwas/16337/%D8%AD%D9%83%D9%85-%D8%A8%D9%86%D8%A7%D8%A1-%D8%A7%D9%84%D8%A7%D8%B6%D8%B1%D8%AD%D8%A9-%D8%B9%D9%84%D9%89-%D8%A7%D9%84%D9%82%D8%A8%D9%88%D8%B1 paraphrased

[6]https://abukhadeejah.com/decisive-proofs-against-the-sufis-who-take-graves-as-places-of-worship-the-condemnation-of-the-one-who-worships-allah-at-the-grave-of-a-righteous-man-so-how-much-worse-is-the-one-who-actually-worsh/

[7] Excerpt from Juhoodu Ulamaa Al-Hanafiyyah Fee Ibtaal Aqaa’id Al-Qubooriyyeen. 1/19-25

[8] http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=3528

My Imam is older, more well-known or more influential

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

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

The one who says he is a student of knowledge and that he is able to examine the statements of the scholars, but he says “I hold this view because my Imam is older, more well-known, more influential or he had a larger number of students” We remind him as follows:

Imam Ash-Shaatibi, may Allah have mercy upon him, stated:

Know that Allah has established this Shariah as proof against the creation (humankind and jinn) – the old and young alike, the obedient and the disobedient, the righteous and the wicked. He did not specify the proof against anyone in exclusion of another one. Also, all the other revealed laws were established as proof against all the nations to whom they were revealed. The Shariah is the judge- in general, and specifically- the judge on all those who have reached the age of responsibility. It is the path attached to (what Allah has ordained) and it is the Greatest Guide. Have you not heard the statement of Allah, The Most High:

وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَاۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allah’s religion of Islamic Monotheism). [Ash-Shura 52]

He (the Prophet) – peace and blessings of Allah be upon him- was the first to be guided to the Book and Iman, and then those who followed him. The Book is the Guide and also the Sunnah that was revealed to him explains that guidance (i.e. the Sunnah and the Qur’an explain each other). All the creation (mankind and Jinn) are guided through it. Therefore, when this is the case that the Shariah is worthy of being a decisive proof against them and a beacon by way of which they are guided to the truth, their nobility is determined by the extent to which they embrace its rulings- through acting upon them in speech, belief, and deeds– and not merely due to the level of their intellects or their nobility amongst their people. That is because Allah, The Most High, has determined nobility through Taqwa and no other than it. Allah, The Most High, says: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ- Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13] [1]

Imam Ash-Shawkani- may Allah have mercy upon him- said:

Know that when differing arise among Muslims regarding whether this thing (matter) is a Bidah or not a Bidah, (something) disliked or not disliked, prohibited, or not prohibited, or other than that, there is a consensus among Muslims (i.e. their scholars) —both the early generations and those that followed, from the era of the Companions to the present day, which is the thirteenth century since the advent of the Prophethood—that the obligation in any differing – in any issue among the issues of the religion – between Imams of Ijtihad is to refer back to the Book of Allah, the Exalted, and the Sunnah of His Messenger, as stated in Allāh’s Book:

فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ

And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger. [An-Nisa 59]

The meaning of referring back to Allah, the Exalted, is to refer to His Book, and the meaning of referring to His Messenger, peace and blessings of Allāh be upon him, is to refer to his Sunnah after his passing. This is a matter about which there is no differing among the Muslims.

If a Mujtahid among the Mujtahideen says that this (thing) is lawful while another says this (thing) is unlawful, neither is any of the two more entitled to the truth than the other, even if he possesses more knowledge, older, or closer to the (early era of Islam). This is because each of them is a servant of Allāh among the servants of Allāh, (required) to worship (Allāh) based on what is found in the pure Sharia- that which is found in Allāh’s Book and the Sunnah of His Messenger, and what is required of him is required of other than him among Allāh’s servants. His abundant knowledge, the attainment of the level of Ijtihad, or even surpassing it, does not exempt him from any of the religious laws legislated by Allah for His servants, nor do they exclude him from those who have reached the age in which one is held accountable for his actions among the servants (of Allāh). [2]

When asked about following the different Madhabs on different issues, Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, responded as follows:

If a person is a student of knowledge and adheres to the Hanafi Madhab in certain matters that are clear to him to be correct and his Madhab is stronger than other than it; then follows Ash-Shafi’i, Maliki’s, or Ahmad’s in in other matters where it is appears that their Madhab in those matters is correct based on the proofs, there is no harm in this because a believer wherever Allāh gives him knowledge, he follows the proof and looks to the proof. So, what is established with proof, it is obligatory to adhere to it, regardless of whether it aligns with the Madhab of Shafi’i, Abu Hanifa, Maliki, Ahmad, or any other scholars. The important thing is that it must agree with the proof – substantiated by a verse or a noble sound hadith from the Messenger of Allah, peace and blessings of Allāh be upon him. However, as for following whims or personal desires, then no. Playing about – sometimes this and other times that (arbitrarily between opinions), this is not permissible. But it is incumbent upon him to seek to know the proof and asking the people of knowledge regarding what is difficult for him. If he knows the proof, acquainted with the proof that this madhab in this issue is more valid while another is more valid in a different matter, there is no harm in this; otherwise, he should consult the scholars, seek their verdicts guidance, and act according to what they guide him to based on knowledge. [3]

So, what remains after this is to know that the people of knowledge are to be honoured as well as bearing in mind how to behave when they hold differences of opinion in matters of Ijtihad.

Must read article by Shaikh Abu Khadeejah- may Allāh preserve him:
https://abukhadeejah.com/tolerated-differing-and-impermissible-differing-in-islaam/

[1] Al-I’tisam 3/434

[2] Sharh As-Sudoor Bi-Tahreem Raf Al-Quboor pages 1-2

فاعلم أنه إذا وقع الخلاف بين المسلمين في أن هذا الشيء بدعة او غير بدعة ، أو مكروه او غير مكروه ، او محرم او غير محرم ، او غير ذلك ، فقد اتفق المسلمون : سلفهم وخلفهم ، من عصر الصحابة الى عصرنا هذا – وهو القرن الثالث عشر منذ البعثة المحمدية – أن الواجب الاختلاف في أي أمر من أمور الدين بين الأئمة المجتهدين : هو الرد الى كتاب الله سبحانه ، وسنة رسوله الناطق بذلك
الكتاب العزيز ( ٤ : ٥٩ فإن تنازعتم في شيء فردوه إلى الله والرسول ( ومعنى الرد الى الله سبحانه : الرد الى كتابه
ومعنى الرد إلى رسوله ال : الرد الى سنته بعد وفاته وهذا مما لا خلاف فيه بين جميع المسلمين . فإذا قال مجتهد من المجتهدين : هذا حلال . وقال الآخر : هذا حرام : فليس
أحدهما أولى بالحق من الآخر وإن كان اكثر منه علماً ، أو اكبر منه سنا ، او اقدم منه عصراً لأن كل واحد منهما فرد من أفراد عباد الله ، ومتعبد بما في الشريعة المطهرة، مما في كتاب الله وسنة رسوله ، ومطلوب منه ما طلب الله من غيره من العباد . وكثرة علمه وبلوغه درجة الاجتهاد او مجاوزته لها لا يسقط عنه شيئاً من الشرائع التي شرعها الله لعباده ، ولا يخرجه من جملة المكلفين من العباد

[3]Paraphrased:https://binbaz.org.sa/fatwas/8426/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%AA%D9%86%D9%82%D9%84-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D9%85%D8%B0%D8%A7%D9%87%D8%A8-%D8%A7%D9%84%D9%81%D9%82%D9%87%D9%8A%D8%A9

Reflections from some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali [13 of 80]

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

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

The people of misguidance – amongst the opponents of Imam Muhammad – and the opponents of the Salafi dawah have fabricated many lies, and one of those lies is that Imam Muhammad, may Allah have mercy upon him, makes Takfir of the Muslims, declares it lawful to fight them, and that he hates the Awliyaa and Saaliheen. They transgress the limits in their fabrications and lies against him- against those who follow his path, against the Salafi Dawah, against the Dawah of Tawhid and the truthful manner in which the sound path is to be followed. They perpetrate these repugnant deeds in order to hinder the people from the true religion ordained by) Allah, which Allah sent His Messenger with and sent down in His Books, especially the message of the seal of the Prophets and Messengers (i.e. Muhammad – peace and blessings of Allah be upon him)]. So, Imam Muhammad, his children and the scholars of the Dawah embarked upon rebutting the falsity of these fabrications with sufficient and appropriate clarifications that they do not make Takfir of the one who falls into Shirk or Kufr until after establishing the proofs against him and clearly clarify and explain the straight for him. Indeed Imam Muhammad did his utmost in giving sincere advice and clarification in many of writings and letters (or treatises) to the one who is far away and the one who is close, especially to the people of Najd and the Hijaz. Indeed, I (i.e. Shaikh Rabee) came across twenty-six letters in which he clarified his Dawah with proofs and evidences, and nullified the Shubuhaat [i.e. affairs that are made to resemble the truth but are falsehood in reality] and the Abaateel [falsities]. And among those letters (or treatises), I present one of them to whom it may reach amongst the Muslims and take from it – in this particular discussion- that which fulfils the objective. [Dahr Iftiraa’aat Ahl Az-Zaygh Wa-Irtiyaab An Da’wati Al-Imaam Muhammad Bin Abdil Wahhaab. Pages 45-46. Paraphrased]

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Respect and Appreciation For The Scholars

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

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

Ibn Abbas stood up next to Zaid Bin Thabit [may Allah be pleased with both of them] and held the stirrup of his riding beast. Zaid said to him, “Step aside, O cousin of Allah’s Messenger [peace and blessings of Allah be upon him]”. Ibn Abbas said to him, “This is what we do for our scholars and elders”. [Al-Muntadhim Fee Taareekh Al-Muluk Wal Umam 5/215]

Salamah Bin Kuhail [may Allah have mercy upon him] said: “Ash-Shabi and Ibrahim An-Nakha’i [may Allah have mercy upon upon both of them] never sat together except that Ibrahim remained silent, and  both of them were Taabi’een”. [Taareekh Dimashq 25/367]

Al-Marwazi [may Allah have mercy upon him] said, “Abu Abdillah [Imam Ahmad – may Allah have mercy upon him] used to be from those who honoured his fellow Muslim brothers the most and those who were older than him. One time, Abu Hammam [may Allah have mercy upon him] came to him on a donkey, so he held the stirrup of the riding beast for him. I witnessed him doing the same for the eldest Shaikhs”. [Al-Aadaab Ash-Shar’iyyah 1/416]

Idris Bin Abdul Karim said: “Salamah Bin Aasim said to me: “I want to hear Kitaab Al-Adad from khalaf”. I said, “Khalaf?” He said: “Let him come”. When Khalaf entered, he tried to make Salamah sit in the teacher’s place, but he refused, and said: “I will not sit except in front of you”. Then he said, “This is the right of learning”. Khalaf  said to him: “Ahmad Ibn Hanbal came to me to listen to the narrations of Abu Awanah, so I tried make him sit and transmit, but he refused and said: “I will not sit except in front of you. We are commanded to be humble in the presence of the one from whom we learn”. [Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami 1/198]

Muhammad Ibn Raafi said: I was with Ahmad (Imam Ahmad) and Ishaq in the company of Abdur Razzaaq when the day of Eidul Fitr arrived, so we went out with Abdur Razzaaq to the Musalla and with us were many people. When we returned, Abdur Razzaaq invited us to lunch, then he said to Ahmad and Ishaq, “Today I saw something strange from both of you. You did not say the Takbir”. Ahmad and Ishaq said, “O father of Abu Bakr! We were waiting for you to say the Takbir so that we could say the Takbir, but when we saw that you did not say the Takbir, we refrained”. Abdur Razzaaq said, “I was waiting for both of you to say the Takbir so that I could say the Takbir”. [Siyar A’laam An-Nubula a 9/566]

Abdullah Bin Ahmad [may Allah have mercy upon him] said: I heard my father [Imam Ahmad – may Allah have mercy upon him] being asked: “Why did you not hear a lot (of hadith) from Ibrahim Bin Sa’d [may Allah have mercy upon him] and indeed he did stay next to you in the house of Amarah?” He said: “We attended his gathering once and he narrated to us. When the second session was held, he saw youth putting themselves forward (or speaking) before the elders, so he became angry and said, ‘By Allah! I will not narrate for a year’. He died and did not narrate (thereafter)”. [Siyar A’laam An-Nubula 11/317]

Imam As-Sadi, may Allah have mercy upon him, stated about the Mu’allimeen (teachers):

They are the intermediary between the Messenger, peace and blessings of Allah be upon him, and his Ummah with regards to propagation of the religion and clarification of the Shariah. Had it not been for these ones, the people would have been like cattle. They nurture the souls and hearts of the slaves upon the beneficial sciences and sound knowledge. They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their religion, and return them to the rulings related to the duties obligated to them and in their dealings, just as they return them to the affairs pertaining to worship. Through them the Book and the Sunnah are established, and through them is made clear truth from falsehood, guidance as opposed to misguidance, Halal as opposed to Haram, good as opposed to evil, and rectification as opposed to corruption. They are of varying ranks, in accordance with what they establish of knowledge, teaching and benefit- great or small. They have great rights (owed to them) by the ummah and are possessors of a lofty status. Therefore, the people must have love and respect for them. They must recognise their excellence and virtue, and thank them greatly. They are to supplicate for them in private and public, and seek nearness to Allah by having love for them and praising them. They are to proclaim their excellence; guard the hearts (from harbouring evil against them) and the tongues (from) insulting them, for this would tarnish their excellence. (1)

Al-Allamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, said:

We have been commanded to learn, thus, it is obligated to us to learn, act and call to the religion based on the path that Allah has ordained and clarified for us- the path that the Messenger clarified for us and applied, and was applied by his companions after him. They spread Islam in the entire world – in different nations. This knowledge and goodness was spread mostly through (praiseworthy) manners – through patience, forbearance, firm fulfilment of obligations and responsibilities, truthfulness, honourable behaviour, nobility, noble mindedness, fulfilling promises and what is similar to that. These manners became manifest to the people, thus the hearts, ears and eyes of the nations accepted this guidance, which the companions of Muhammad carried”. (2)

The Shaikh also stated:

Abdullah Ibn Al-Mubarak, may Allah have mercy upon him, said, “Whoever belittles the scholars will ruin his religion; whoever belittles the rulers will ruin his worldly affairs and whoever belittles his brothers will ruin his sense of honour”. O my brothers! Let us behave in a good manner, especially the students of knowledge. O my brothers! At present the connection between a student and his teacher is limited to the classroom. He listens to the lesson and after it finishes, he leaves in a hurry. It is as if he does not know anything about the teacher- neither in a house nor in any other place. They say, “The scholars run away from the students!” It is obligated to the students to behave well towards the scholars and to come to their houses. Do they want the scholars to run behind the students?! The Salaf did not know this behaviour. When we became deprived of good manners, we expect the scholars to be our followers. Many people want the scholars to be their followers – giving directions to the scholars like they would give directions to a senile old person. A particular scholar can meet thousands of people and benefit them, but as for going to the house of every person and knocking at his door, this is neither legislated by Allah nor is it obligated to the scholars.

Good manners is a necessity in the path of seeking knowledge, and (when dealing with) scholars and elders. It was said to king Abdul Azeez, may have mercy upon him, “How do you view the people?” He said, “The people in my view are three types: a man who is older than me, so he is placed in my father’s position; a man who is in my age group, so he is placed in my brother’s position, and a man who is younger than me, so he is like my son”. Therefore, a Muslim behaves towards his brothers in this manner- he places the people in these different categories. The student of knowledge should respect the elders, honour his contemporaries and show mercy to those below his age. The one who is old in age is like his father, the one in his age group is like his brother and the one below him in age is like his son. (3)

The Shaikh also said:

Indeed, rejecting the statements of scholars through statements whose apparent meaning is sound, but those who utilise them intend falsehood and evil has become widespread nowadays. “I do not make Taqlid!!” Even though you find him (i.e. the utterer of this of statement) ignorant, understands nothing and is one among those who are greatly in need of making Taqlid of the scholars besides following them. There is Taqlid and Ittibaa. There is a person who is ignorant and he needs to make Taqlid. Taqlid is a necessity for this person, therefore it is incumbent upon him to make Taqlid of the scholars. (I) The student of knowledge can understand based on the proofs that such and such scholar is correct and thus he follows the person with proof. This is a level above Taqlid and below the level of the Mujtahid.

Some of them may say: “I do not make Taqlid”, even though-in reality- he is a commoner, an evil doer or a malicious person who desires to speak ill against the scholars and keep the people away from them through these cunning ways. Therefore, let the youth be careful lest they fall into the trap of these fools – those who speak ill of the scholars in such a heedless manner. “I do not make Taqlid of so and so”. We say to him: “Who commands you to make Taqlid if you are a student of knowledge?! However, if that scholar about whom you say, ‘I do not make Taqlid of him’ has truth with him, is it permissible to reject the truth based on this illusion that you call Taqlid and intend falsehood by way of it?! I warn the youth against despicable behaviour. It has become rife amongst the common people and prevents them from good manners, (sound adherence to the) religion and (good) character. (4)

Sincerely Asking Scholars

Imam Abdul Aziz Bin Baz, may Allāh have mercy upon him, was asked: The believing brother also says: I present these two questions because I heard from some of the Mashayikh who give religious verdicts to the people considering the fact that I am not an reassured about these two questions: firstly, it is said that if you ask a scholar and he provide you with a ruling, you should adhere to what he says to you and not ask for a verdict from other than him. Is this correct or am I able to ask until my heart is at ease?

Response: This is not correct, rather, it is befitting (or obligatory) that the questioner strives to ask question until his heart is at ease- seeks after -among the people of knowledge (i.e. scholars) -one who is more knowledgeable and fearful of that which will bring about harm in the afterlife until his heart is at ease that the fatwa is correct and in accordance with the Shariah, as the Prophet, peace and blessings of Allāh be upon him, stated, “Righteousness (birr) is good morality, and wrongdoing is that which wavers in your soul and which you dislike people finding out about.” He stated, “Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and wrongdoing is that which wavers in the soul and moves to and fro in the breast even though people again and again have given you their legal opinion (in its favor)”. (II) The believer seeks knowledge and seeks to understand the religion, asking the people of knowledge until his heart is at ease that the fatwa aligns with the Shariah, according to his striving and ability.

The moderator said: Regarding a student of knowledge (III) when approached by an individual to give him a verdict, while he knows about him and he has sought a verdict from an individual before him, is he permitted to respond to this inquiry for a verdict?

The Shaikh responded: There is no objection to this; however, it is incumbent upon the mufti to (diligently) seek the evidence from the Shariah and not be lacadaisical (or easy going)- should seek after (evidence from) the Quran and the Sunnah, and give the questioner what he knows from Allāh’s Shariah- the Book of Allāh and the Sunnah of the Prophet, peace and blessings of Allāh be upon him, and he should not be lackadaisical. It is obligated to him to strive and be (diligent) in seeking after (the evidence) to ensure that he issues a fatwa based on insight and knowledge. If a questioner asks him while he knows that he has asked others, there is no objection to this if he asks him. He says: What did such and such say to you? This enables him to either agree or disagree with him. There is no harm in this. The companions of the Prophet used to do this by asking those who asked them: “What did so-and-so say?” The questioner says: “So and so say”, so he says that he is upon the same verdict or he differs with him, and says: “The verdict is this or that. resulting in the presentation of an alternative ruling”.

Moderator: If someone refrains from providing their ruling, does that constitute (blameworthy) concealment of knowledge?

The Shaikh: If the individual is aware that the ruling is false, then it would be considered (blameworthy) concealment of knowledge. However, if it is a matter of Ijtijhaad or investigation, and opinion, then there is no harm (in not answering). (5)

When asked about following the different Madhabs on different issues, Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, stated: If a person is a student of knowledge and adheres to the Hanafi Madhab in certain matters that are clear to him to be correct and his Madhab is stronger than other than it; then follows Ash-Shafi’i, Maliki’s, or Ahmad’s in in other matters where it is appears that their Madhab in those matters is correct based on the proofs, there is no harm in this because a believer wherever Allāh gives him knowledge, he follows the proof and looks to the proof. So, what is established with proof, it is obligatory to adhere to it, regardless of whether it aligns with the Madhab of Shafi’i, Abu Hanifa, Maliki, Ahmad, or any other scholars. The important thing is that it must agree with the proof – substantiated by a verse or a noble sound hadith from the Messenger of Allah, peace and blessings of Allāh be upon him. However, as for following whims or personal desires, then no. Playing about – sometimes this and other times that (arbitrarily between opinions), this is not permissible. But it is incumbent upon him to seek to know the proof and asking the people of knowledge regarding what is difficult for him. If he knows the proof, acquainted with the proof that this madhab in this issue is more valid while another is more valid in a different matter, there is no harm in this; otherwise, he should consult the scholars, seek their verdicts guidance, and act according to what they guide him to based on knowledge. (6)

In the above statement, Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, advised against succumbing to personal desires; instead, one should approach inquiries and the pursuit of guidance with sincerity and honesty. A notable issue observed recently is the tendency of some individuals to seek concessions that allow for specific hairstyles, which are not permissible and resemble those of non-believers. (IV)

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

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

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

The facilitation of ease is what aligns with the essence of the religion. From this, we know that when two scholars differ in their opinions and it is not clear which view carries greater weight, neither in terms of evidence nor derivation of proofs, and both are reputable scholars in their knowledge and trustworthiness and the evidence is not clear as well as the derivation of proofs, yet they hold differing views—one being more stringent than the other—whom should we follow? The response: We should follow the easier option and it is said (we follow) the more stringent one, as it is deemed more cautious. However, this statement requires further examination, as the most cautious approach would be what aligns more with the Shariah and the easier option would be what aligns more with the Shariah. (7)

Imam ash-Shaatibee, may Allah have mercy upon him, stated regarding the attitude of unjustified pursuit of concessions, “This arises from following one’s desires. Desire leads to a ‘too easy going attitude’ and the pursuit of concessions for oneself and others. So, you see him (i.e. such a person) adopting that for himself or passing that judgement for his relative or friend, which he would not do for another person, due to the desire of that relative and friend”. (8)

Imam Ash-Shaatibee, may Allah have mercy upon him, also said, “If a Mukallaf [i.e. the sane one who has reached the age in which the obligations of the Shari’ah are obligated on him or her] seeks after concessions in the Madhabs in every affair that is difficult for him and every statement that agrees with his desires, then he will remove himself from the firm handhold of piety and persist upon the pursuit of desires”. (9)

Imam Ash-Shaatibee, may Allah have mercy upon him, said, “If desires enter (a person), it leads to following the ambiguous matters out of being eager to prevail and become victorious through establishing excuses in issues related to difference of opinion (or differing); but rather it leads to splitting, disharmony, enmity, and hatred due to the different desires and lack of (sound) agreement; however, the Shariah came to curtail (vain) desires completely. If some of the premises of the evidence were not established except through desires, it would not result except in following desires and that is contrary to the Shariah, and opposing the Shariah is not fr of the Shariah at all. Therefore, following desires concerning what one may regard to be adherence to the Shariah is tantamount to misguidance.”. (10)

Ibrahim Ibn Abee Ablah (died 152AH – may Allah have mercy upon him) said, “He who carries the odd affairs of knowledge carries a lot of evil”. (11)

Abdur Rahmaan Bin Mahdi (died 198AH – may Allah have mercy upon him) said, “The one who pursues the odd affairs of knowledge cannot be an Imam in knowledge”. (12)

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

It is obligated to you to adhere to evidence and not (seek) concessions. Some of the pious predecessors said: “Whoever pursues concessions may fall into Zandaqah (hypocrisy or disbelief). Every Madhab contains some errors- some mistakes from some of its followers or from the Imam to whom it is attributed, who may have erred in some narrations or some hadiths were hidden from him. Therefore, a student of knowledge should not chase after concessions. If there is a difference of opinion on an issue and it is not one about which there is consensus, there are treatises among the people of knowledge, and the student of knowledge should (diligently) search for evidence and examine the more compelling statement or the one supported by stronger evidence, then he takes that which is established based on evidence and he does not chase after concessions. (13)

Al-Allamah Salih Al-Fawzan, may Allah preserve him, was asked about those who follow the legislated Islamic concessions?

He replied: The religion is an Amaanah- an Amaanah between the slave and his Lord. It’s obligatory that he fulfils it (the religious duties) as Allah and his messenger have commanded. Whoever performs the obligations, refrains from the prohibited affairs, (does) that which he is able from the Mustahabbaat (recommended deeds) and abandons the Makroohaat (disliked affairs), this is the Amaanah between the slave and his lord. The concessions are only allowed when there is a need and necessity (to utilise) them. Utilise them in accordance with necessity- with a need for the concession. Just like the sick person combines between two prayers, performs Tayyamum if he cannot use water for purification and doesn’t fast in Ramadan (i.e. when travelling etc), and a traveller shortens the prayers. This is a religious concession used at the time of its requirement. As for using concessions in other than their correct place (i.e. situation), then this is not permissible. Allah did not permit that for him (in such a situation). Indeed He (Allah) only placed the concessions at specified times and situations, and they are not used in other than these (times and situations). Therefore, it is obligated on the Muslim that he fears Allah and that he establishes that which Allah has obligated on him. (14)

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Footnotes

(I) Al-Allamah Salih Al-Fawzan, may Allah preserve him, said: “As for the permissible form of blind-following (at-taqleedul-mubaah), then it is for the common person (aamee) who, if he does not follow the people of knowledge, then he will stray from the path. Allaah, the Mighty and Majestic, said: Ask the people of knowledge if you do not know. [an-Nahl 16:43]

And Taqlid is not done to just anyone. Rather, it is done to one who is accredited with knowledge and piety and is known to the people for this. Shaykhul-Islaam Ibn Taymiyyah, may Allāh have mercy upon him, said: “When a Muslim is faced with a problematic situation, he should seek a verdict from one whom he believes will give him a verdict based upon what Allaah and His Messenger have legislated; whatever school of thought (madhhab) he belongs to. It is not obligatory upon any Muslim to blindly follow a particular individual from the scholars in all that he says. Nor is it obligatory upon any Muslim to blindly follow a particular madhhab from the scholars in all that it necessitates and informs. Rather, every person’s saying is taken or left, except that of Allah’s Messenger, peace and blessings of Allāh be upon him. To follow the madhhab of a particular individual because of an inability of knowing what has been legislated, is from that which is permissible; it is not from that which is obligatory upon every individual – if they have the ability to know what has been legislated without this path of blind-following (taqleed). So each individual should fear Allah as much as he is able, and seek knowledge of what Allah and His Messenger have ordered; doing what is commanded and keeping away from that which is forbidden. “

The Prohibited and Permissible Forms of Taqlid
http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060005&articlePages=1
http://www.spubs.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060001&articlePages=1
https://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060005&articlePages=1

(II) https://www.nawawis40hadith.com/nw/hadith/27/righteousness-and-sin

(III) The term “student of knowledge” in this context should not be interpreted broadly, as it specifically relates to the roles of issuing or conveying verdicts. It’s evident that while scholars refer to themselves as students of knowledge, their pursuit of learning is at the level of certified scholars. Similarly, these scholars possess a different level of expertise compared to senior students who, although not fully qualified scholars, have the necessary skills to relay scholarly opinions and discern which viewpoints are stronger on particular issues. Furthermore, senior students are at a different level than intermediate students, who in turn differ from beginners, with the general public (ourselves) being below them. For a more in-depth exploration of this subject, you can refer to Al-Muwaafaqaat by Imam Ash-Shatibee, pages 5/224-232. This topic is well-established and has been thoroughly examined by scholars, with plenty of resources available. May Allah benefit us through all the major and junior scholars, and all their upright students Amin.

(IV) https://abukhadeejah.com/the-prohibition-of-qaza-hairstyle-disallowed-by-allahs-messenger/

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. [Sahih Muslim Number: 2720] (15)

[1] An Excerpt from Nurul Basaa-ir Wal Albaab Fee Ahkaamil Ibaadaat Wal-Mu’aamalaat Wal Huqooq Wal Aadaab, page: 57-58]

[2] An Excerpt from Marhaban Yaa Taalibal Ilm. page 86

[3] Marhaban Yaa Taalibal Ilm’ pages 123-124

[4]An Excerpt from “Marhaban Yaa Talib Al-Ilm”. pages 61-62]

[5]Paraphrased:https://binbaz.org.sa/fatwas/5402/%D9%87%D9%84-%D8%A7%D8%B0%D8%A7-%D8%B3%D8%A7%D9%84%D8%AA-%D8%B9%D8%A7%D9%84%D9%85%D8%A7-%D9%88%D8%A7%D9%81%D8%AA%D8%A7%D9%86%D9%8A-%D9%81%D9%84%D8%A7-%D9%8A%D8%AC%D9%88%D8%B2-%D8%B3%D9%88%D8%A7%D9%84-%D8%BA%D9%8A%D8%B1%D9%87

[6]Paraphrased:https://binbaz.org.sa/fatwas/8426/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%AA%D9%86%D9%82%D9%84-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D9%85%D8%B0%D8%A7%D9%87%D8%A8-%D8%A7%D9%84%D9%81%D9%82%D9%87%D9%8A%D8%A9

[7] Paraphrased:

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

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

[8] Al-Muwaafaqaat. 5/84]

[9] Al-Muwaafaqaat. 3/123]

[10] Al-Muwaafaqaat 5/221

[11] Siyar A’laam An-Nubula 6/324

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

[13] Paraphrased

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

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

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

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

Reflections from some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali [11 of 80]

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

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

Al-Allamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, said:

Indeed, rejecting the statements of scholars through statements whose apparent meaning is sound, but those who utilise them intend falsehood and evil has become widespread nowadays. “I do not make Taqlid!!” Even though you find him (i.e. the utterer of this of statement) ignorant, understands nothing and is one among those who are greatly in need of making Taqlid of the scholars besides following them. There is Taqlid and Ittibaa. There is a person who is ignorant and he needs to make Taqlid. Taqlid is a necessity for this person, therefore it is incumbent upon him to make Taqlid of the scholars. The student of knowledge can understand based on the proofs that such and such scholar is correct and thus he follows the person with proof. This is a level above Taqlid and below the level of the Mujtahid.

Some of them may say: “I do not make Taqlid”, even though-in reality- he is a commoner, an evil doer or a malicious person who desires to speak ill against the scholars and keep the people away from them through these cunning ways. Therefore, let the youth be careful lest they fall into the trap of these fools – those who speak ill of the scholars in such a heedless manner. “I do not make Taqlid of such and such “. We say to him: Who commands you to make Taqlid if you are a student of knowledge?! However, if that scholar about whom you say, “I do not make Taqlid of him” has truth with him, is it permissible to reject the truth based on this illusion that you call Taqlid and intend falsehood by way of it?! I warn the youth against despicable behaviour. It has become rife amongst the common people and prevents them from good manners, (sound adherence to the) religion and (good) character.

An Excerpt from “Marhaban Yaa Talib Al-Ilm”. pages 61-62

The Prohibited and Permissible Forms of Taqlid
http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060005&articlePages=1
The Methodology of the Salaf Concerning Ijtihad and Taqlid
http://www.spubs.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060001&articlePages=1

Reflections from some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali [7 of 80]

Written by Abdullah Jallow on . Posted in Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shi'a, Sin, Sufis, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Imam Sufyan Ath-Thawri, may Allah have mercy upon him, said, “Whoever lends an ear to a person of Bidah has left the protection of Allah and is entrusted to it (i.e. the bidah)”.

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

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

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

Due to this, we say: the one who is not safe from falling into the traps of the people of misguidance, it is obligated to him to avoid the books of the people of bidah – (avoid) sitting with them because indeed the Messenger warned against sitting with them and the pious predecessors warned against sitting with them; rather, they held a consensus to boycott and ostracise them – not to expose oneself to them and their call, except the one who is well established in knowledge, the one with ability to establish the proof against them whilst being cautious, warning against sitting with them and not to incline towards them. As for the weak – the Miskeen – who is shaken by the light wind and it makes him fall (i.e. the one who cannot repel the doubts of ahlul bidah), it is obligated to him to preserve the good that Allah has bestowed on him because nothing can be equal to safety.

The one who has the ability and experience – able to call to the path of Allah with wisdom and persuade the people of falsehood, he embarks upon calling them (to the truth), whilst not being in agreement with them, not sitting with them and flattering them; but rather he should be a Mujahid, a caller to the path of Allah, a sincere adviser, enjoining good and forbidding evil. This is the one who embarks upon calling the people of falsehood (to truth) and clarifies the truth to them; then the one who is guided, alhamdulil laah; but if not, he has established the proofs that Allah has obligated to the inheritors of the Prophets (i.e. the scholars) to establish. The Prophets were callers to the path of Allah, they invited the unbelievers to (the truth) and called the sinners (to the truth), and you are one of the inheritors of the Prophets, therefore, call these (people to the truth) and establish the proofs against them, but we do not say that this task is for everyone – that every Tom, Dick, and Harry intermingles with ahlul bidah and advise them; rather we say that this is for the people of knowledge, those well established in knowledge, the strong ones. As for those other than them – the ignoramuses and the ones with weak personalities, we warn and tell them to be on guard against the outcomes that descend on the one who is deceived by himself, so he becomes one from ahlul bidah and misguidance. By Allah we know people from different Arab and Islamic countries who used to be upon good, then they were captured by this trick- meaning, read, read, take the truth and reject falsehood, but he was not seen thereafter except that he was from the villains of ahlul bidah, waging war against Ahlus sunnah, defending the people of falsehood. We ask Allah for wellbeing. [End of quote] [An Excerpt from “Awnul Baaree Bi-Bayaan Maa Tadammanahu Sharhus Sunnah Lil-Imam Al-Barbahaaree”. 2/970-972. slightly paraphrased]

May Allah bless our younger brother and friend Ahmad (Abu Abdir Rahmaan Al-Yamaanee) for sharing these insightful statements of Al-Allaamah Rabee Bin Haadi Al-Mad’khali Aameen.

[1]: http://www.ikhwanis.com/authors/Abu.Iyaad.cfm
[2] https://abukhadeejah.com/mistakes-tablighi-jamaat/complete-6-0-jamat-tabligh-deviations-booklet/
[3] http://www.ibntaymiyyah.com/articles/dgfil-the-origin-of-the-sufis-is-from-basrah-iraq.cfm
[4] http://www.shia.bs/authors/Abu.Iyaad.cfm

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [6 of 80]

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

In the Name of Allāh, The Most-Merciful (to His creation), the Ever-Merciful (to His believing servants). [1]

Your feedback is more than welcome to improve this translation. May Allah bless you all.

Arabic Text

Shaikh_Rabee_Humility

Accepting Advice and Wholehearted Submission to The truth is One of the Great Obligations (Obligated) to all Muslims

All praises be to Allāh, [2] and may peace and blessings be upon Allah’s Messenger, his family, his companions, and those who follow his guidance. To proceed:

I came across what some internet websites have disseminated (or posted) regarding a statement attributed to me, that I stated during one of my lectures: “If the Messenger of Allah disowned (or freed himself) from you through (or upon) the tongue of our Lord”. I said it while citing (or utilising as proof) the statement of Allah, the Exalted:

إن الذين فرقوا دينهم وكانوا شيعا لست منهم في شيء

“Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad) have nothing to do with them” [3] regarding the prohibition of splitting (divergent sects, groups, parties). Then I stated: “How can we, my brothers, not fear while we choose this splitting and live with it for generations and ages?”

I seek Allah’s forgiveness – a hundred times – for this ugly (disgusting) and false statement. I request the removal of this statement from all cassettes (recordings) in which it appears, and I emphasise that anyone who possesses a recording containing this statement should delete it. And I say: Indeed, this statement is ugly (disgusting) and false; exalted is Allah above it, and free is He from it. That is because He, The Exalted, is free from any resemblance to the created things, as He, Glorified be He and free from all imperfections, says:

لَيْسَ كَمِثْلِهِۦ شَىْءٌ وَهُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ

There is nothing like (similar) to Him, and He is the All-Hearer, the All-Seer. [4]

Likewise, He, The Mighty and Majestic, says:

قُلْ هُوَ ٱللَّهُ أَحَدٌ
ٱللَّهُ ٱلصَّمَدُ
لَمْ يَلِدْ وَلَمْ يُولَدْ
وَلَمْ يَكُن لَّهُۥ كُفُوًا أَحَدٌۢ

Say (with a firm, resolute statement): “He is Allāh, (who is) uniquely One (in His perfect names, attributes, actions, and His right to worship). Allāh, the Eternal, Self-Sufficient Master (of utmost perfection in His attributes, to whom all creatures turn for their needs whilst He has none). He did not beget (such that He became a father) nor was He begotten (such that He became a son). And there is none equal, similar or comparable to Him (in His perfect names, attributes and actions).” https://www.thenoblequran.com/q/#/sura/112/1

And He, the Exalted, says:
هَلْ تَعْلَمُ لَهُۥ سَمِيًّا
Do you know of any that is worthy of His name (due to having similarity to Him)? [5]

In these noble verses are an affirmation of the Attributes of His Perfection and the descriptions of His majesty, while also exalting Him above attributes and descriptions of deficiency and the likeness to created beings. Neither is anyone similar nor comparable to Him in His Dhat (Self), and His Attributes, nor in any of His Magnificent Attributes. [6]

Ahlus Sunnah Wal Jama’ah affirm all of the attributes mentioned in the Qur’an and Sunnah without Tashbih, Ta’teel, Takyeef, or Tamtheel with regards to anything of His Attributes, such as Ascension above His Throne – above all of His creations, His Highness, Descent, Hearing, Sight, Ability, Iraadah, knowledge, Speech, and Wisdom, and the fact that He, The Exalted, is the Creator, the Provider, Giver of Life, and Causer of Death, among the other affirmed Names and Lofty Attributes of His. Ahlus Sunnah affirm them without Takyeef, Tamtheel, Tashbih, or Ta’teel, standing in opposition to Ahlul Ahwa (the sects upon vain desires in their creed), such as the Jahmiyyah, Khawarij, Mu’tazilah, Rawaafid, and Ash’ariyyah. [7]

And all praises be to Allah, I am from those whom Allah blessed with this methodology, which I firmly believe in the depth of my inner-self. I teach it, advocate for it, and defend it as a student and a teacher; calling to it with all my ability, establishing allegiance and enmity based on it from the beginning of my life (i.e. when he became acquainted with it). This statement, which I made during my lecture- in which I called to this path and urged those who oppose it to revise it – is extremely hated to me. This ugly (repugnant, disgusting) statement was a slip of the tongue on my part and had someone alerted me at the moment I uttered it, I would have rejected and distanced myself from it. It is not justified for anyone who comes across it to remain silent about it. It is akin to the statement made by the man whom the Prophet, peace and blessings of Allah be upon him, cited as an example, who said out of overwhelming happiness: “O Allah! You are my servant and I am Your Lord”. [8] Allah’s Messenger, peace and blessings of Allah be upon him, stated, “He (i.e. this man) erred due to overwhelming happiness.” Nevertheless, I experience profound pain from it and strongly condemn it for both myself and others (.e. not to utter this statement).

I beseech Allah, the Generous Lord of the Mighty Throne, to forgive me for all my sins, both those I have concealed and those I have made known. I ask for forgiveness for my slips and errors, including those of the pen, the tongue, the limbs, and the heart. “All the children of Adam commit mistakes, and the best of those who err are the repentant.” I beseech Allah to make me among the repentant and the purified. Accepting advice and adhering to the truth is one of the most obligatory duties for all Muslims, regardless of the source. It is not permissible for a Muslim to belittle or disdain the advisor, no matter their status. I seek refuge in Allah from rejecting advice or defending any wrong or falsehood that originates from me, for such behavior is characteristic of the corrupt, arrogant, obstinate, and those who, when given a reminder do not reflect (or take heed). I seek refuge in Allah from these ugly (repugnant, disgusting) traits. I ask Allah to include me among those about whom He says:

وَٱلَّذِینَ إِذَا ذُكِّرُوا۟ بِـَٔایَـٰتِ رَبِّهِمۡ لَمۡ یَخِرُّوا۟ عَلَیۡهَا صُمࣰّا وَعُمۡیَانࣰا

And those who, when they are reminded of the Signs of their Lord, fall not deaf and blind thereat. [9]

I advise myself and all Muslims to adhere to this methodology and remain steadfast in it, to accept the advice of those who advise, and to follow the path of the righteous predecessors in mutual advice, enjoining one another upon truth, and accepting guidance, in consideration (and application) of Allah’s statement:

وَٱلْعَصْرِ
إِنَّ ٱلْإِنسَٰنَ لَفِى خُسْرٍ
إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ

By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss. Except those who believe (in Allāh, His Angels, Books, Prophets, the Last Day and the Divine Decree) and work righteous deeds (which are sincere and correct) and mutually advise each other (in calling to and abiding by) the truth and mutually advise each other with patience (in facing the inevitable harms brought by calling to the truth). https://www.thenoblequran.com/q/#/sura/103/1 [10]
And in consideration (and application) of Allah’s statement:

والمؤمنون والمؤمنات بعضهم أولياء بعض يأمرون بالمعروف وينهون عن المنكر

The believers, men and women, are Auliya’ (helpers, supporters, friends, protectors) of one another, they enjoin good and forbid evil. [11]

Among the signs of upright guidance, uprightness, truthfulness (in statement and action), and salvation in this worldly and the Hereafter is to be steadfast upon the Book and the Sunnah, and to follow this methodology in belief, action, manners, and in enjoining good and forbidding evil, addressing shortcomings with wisdom and through (honourable, straight forward, honest) ways.

And I beseech Allah, The Mighty and Majestic, to grant success to this Ummah, particularly Ahlus Sunnah Wal Jama’ah, to advance this great methodology, unite their word upon it, and enable them to achieve (or attain upright) leadership, dignity, and honour in this worldly life; enable them to adhere to this methodology that will lead them to safety and salvation in the Hereafter. Indeed, my Lord is All-Hearing of supplications.

May peace and blessings be upon our Prophet Muhammad, his family, and his companions.

Written by:
Rabee Bin Hadi Al-Mad’khali
8/7/1425 AH
Makkah Al-Mukarramah

[1] https://www.thenoblequran.com/q/#/sura/1/1

[2] https://www.thenoblequran.com/q/#/search/1_2

[3] Al-An’aam. 159

[4] Ash-Shura 11

[5] https://www.thenoblequran.com/q/#/search/19_65

[6] and [7] https://abukhadeejah.com/categories-of-the-attributes-sifat-of-allah/#:~:text=Examples%20are%20Life%20(Al%2DHay%C4%81t,such%20Attributes%20of%20the%20Self.
https://abukhadeejah.com/ibn-uthaimeen-important-principles-regarding-the-names-and-attributes-of-allaah-the-aqeedah-of-ahlus-sunnah-and-a-refutation-of-the-opposers/
https://www.salafipublications.com/sps/sp.cfm?subsecID=AQD03&articleID=AQD030007&articlePages=1

[8] Anas Bin Malik, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessing of Allah be upon him, said: Allah is more pleased with the repentance of His servant when he turns back to Him than one of you would feel upon finding his lost camel in a desolate land, which had carried his food and drink. When he loses hope of recovering it, he lies down in the shade and is disappointed about his camel, thus he suddenly sees his camel standing right beside him. Overwhelmed with joy, he grabs its reins and exclaims: “O Allah! You are my servant, and I am Your Lord.” He has made a mistake due to the intensity of his happiness. [Sahih Muslim 2747]

[9] https://salafidawahmanchester.com/2024/03/21/medication-from-the-quran-for-one-who-only-desires-reminders-from-a-specific-person/

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [5 of 80]

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Seeking Knowledge, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allāh preserve him, said:

The comprehensive Shariah understanding of Al-Fiqh Fid Deen (Understanding of The Religion) “Whoever Allah wishes good for, He grants him understanding in the religion”: When this  “Understanding of the religion” is mentioned amongst the people, they understand it to mean the books of Islamic jurisprudence (the books that discuss the rulings related to prayer, zakat, fasting, marriage etc.). This is a deficient understanding. Fiqh (understanding) first and foremost is the understanding of the creed and Tawhid. This is the highest level of Fiqh because the nobility of knowledge is determined based on the nobility of its subject matter. The best and noblest subject matter is Tawhid that teaches the people about the Attributes of their Lord and the perfection of His Attributes, His Oneness, to worship Him (alone) and sincerely establish the religion for His Sake.

Therefore, we seek understanding of Tawhid from Allah’s Book, the Sunnah of Allah’s Messenger, peace and blessings of Allāh be upon him, and from the understanding of our pious predecessors. We seek understanding in all areas of knowledge – understanding of halal and haram, acts of worship, mutual dealings, economics and in every affair. All these affairs – and all praise and thanks be to Allah – are extensively (found) within the (message) conveyed by Muhammad, peace and blessings of Allāh be upon him. When Fiqh is mentioned, its intended (meaning includes) understanding of every matter that is connected to our religious and worldly affairs, and the foremost of them is the knowledge of Tawheed. There is nothing that can do without the knowledge of Tawheed. Some people deeply preoccupy with sciences and subject matters, but not acquainted with this knowledge conveyed by the Messenger, to such extent that you find many people who are well versed in language, Islamic jurisprudence, philosophy and the science of rhetoric; but – by Allah – he does not know (correct meaning) of “Laa ilaaha illal laah” – the Islamic Monotheism that Allaah sent all the Messengers with- the first and last of them. [وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ – And verily, We have sent among every Ummah (community, nation) a Messenger (saying): “Worship Allah (alone), and avoid (or keep away from) all false deities.”] [An-Nahl. 36]

Every Messenger conveyed this until the advent of the seal of the Messengers Muhammad, peace and blessings of Allāh be upon him, who resided in Makkah for ten years and called to Tawhid. Tawhid was the foremost aspect and basis of his call. The prayer – the second pillar of Islam after the testimony of faith ‘Laa ilaaha illal laah – was not legislated until in the 10th year, and the full details of Zakat was not legislated until (after his migration to) Madinah, and all the other laws. This shows the importance of Tawheed, so how is it that many people who ascribe to Islam- those who claim knowledge – are ignorant of it, then what about the ignorant people? Due to this, misguidance, bidah and grave worship has become widespread, and this arose due to ignorance regarding the Names and Attributes of Allah and negation of Allah’s Attributes. A people from the other religions entered into Islam and plotted against the people (through)] corrupt sciences – rhetoric, philosophy, forged historical accounts and what is similar, thus corrupting their creed and methodology.

The Shaikh also said:

(One) must seek understanding of Allah’s Book and the Sunnah of Allah’s Messenger, peace and blessings of Allāh be upon him based on the understanding of the Messenger and the understanding of the pious predecessors – the companions and those who followed them exactly in faith. These matters must be acquired, for whoever opposes anything of it, he will be misguided. What a beautiful statement of Ibn Taymiyyah I have read and was transmitted by Ibn Al-Qayyim: “Whoever opposes the proofs will be misguided from the (right path) and there is no proof except that which the Messenger brought”. Our proof is the Qur’an and Sunnah, and whoever is deprived of it- in any affair- will be misled. This is a true statement and it is what the Messenger and the companions have stated and followed aforetime whilst seeking understanding of the religion. A proof – in any affair related to the religion – is “Allah said and Allah’s Messenger said”. At present, there are affairs whose proofs reach a thousand in number, but you do not find them in the books of the people of misguidance. They have been misguided from the right path and deprived of numerous proofs.

The Ahnaf (i.e. Hanafis) state in their definitions of Fiqh that it is of two types: The Fiqh al kabir Wal Akbar. Fiqh al kabir – according to them – is the understanding related to the Shariah rulings and the subsidiary issues of the religion, and what is similar to that. This is a great affair! However, what is greater than it and must be acquired – and the people will not rejoice except through – is the understanding of Tawheed and Iman. This is the greater Fiqh – meaning, we seek understanding of our religion and understand the two types of Fiqh – the Fiqh Al-kabir and the Fiqh Al-Akbar. The Fiqh Al-Akbar is the understanding of Tawheed and Iman, and the Fiqh Al-kabir is the Fiqh through which we can distinguish between halal and haram, truth and falsehood. We derive it from the book of Allah, the sunnah of the Messenger and the understanding of our pious predecessors. We utilise their understanding to aid us understand, as well as what they left behind for us in the Arabic language, Usul Al-Fiqh, and Usul Al-Hadith- the science through which ahadith are declared authentic or weak. All these affairs must be acquired by the students of knowledge and they cannot do without it.

The person who studies Fiqh and does not give importance to the proofs- does not distinguish between what is authentic and weak – will fall into very big mistakes, for he might worship Allah based on a weak or fabricated hadith. Therefore, he must distinguish between authentic and weak hadith. Ahmad Ibn Ishaaq, may Allāh have mercy uponhim, –  an Imam of Fiqh and Hadith- said: ‘’The one who does not distinguish between authentic and weak hadith is not a scholar.’’ Why is this (the case)? Because he might worship Allah, declare something halal or haram based on weak or fabricated ahadith, thus he harms himself and the people. Whoever is deprived of proof will be misled from the right path and this is a principle cited in every affair related to religion. Therefore, it is obligated to you to acquire understanding of the religion based on the path of the pious predecessors.

When a companion was asked a question, he would answer with a verse and a hadith, and never said, “My opinion is such and such”. He would never exit the text of the Shariah in his answer, except if no evidence reaches him; then he would strive to reach a verdict as that textual proof was with someone else because this person did memorise something and that one memorised something else, and that third person missed something. So, he fears Allah and strives to reach a verdict based on what his ability allows him and the text available to him, and then says: “Allah says and the Messenger says.’’ If he does not have proof, he strives to reach a verdict and says: “This is my view. If I’m correct, it is from Allah; but if I’m mistaken, it is from myself and Shaytaan”. This is what Ibn Mas’ud, may Allāh be pleased with him, and other than him used to say. Whenever AbuBakr, may Allāh be pleased with him, was compelled due to a need and he did not have a textual proof from Allah (i.e. Qur’an] or what the Messenger, peace and blessings of Allāh be upon him, said regarding such and such matter, -and also Umar, may Allāh be pleased with him, used to do the same; he asked someone younger than him and finds a hadith related to the matter from someone younger than him amongst the companions, and from the latter companions, such as Al-Mugheerah Ibn Shu’bah, may Allāh be pleased with him. 

The entire life of a person is spent in seeking knowledge – from the cradle to the grave.  He does not feel proud to acquire truth from a young or older person, and he never rejects truth – whether it is stated by a Muslim or Unbeliever. His soul seeks after the truth, thus if he finds a text from the Book of Allah and the Sunnah of the Messenger, all praises and thanks be to Allah; but if he does not have it and finds it with someone else, he accepts it. Ibn Hazm, may Allāh have mercy upon him, said: “It may be that a person did memorise verse and a hadith, then something occurs, but he forgets the verse and the hadith and is reminded by someone else. It is not possible for a person to establish or accomplish his religious and worldly affairs except through co-operating upon righteousness and piety. He does not become proud when something occurs whilst he has no proof or cannot recall a text he did memorise, or has forgotten, or does not have a statement from the companions and the Tabi’in, (rather) he asks someone else and does become haughty.

An Excerpt from “Marhaban Yaa Taalib Al Ilm – pages 243-247

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [4 of 80]

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

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

Shaikh Rabee Bin Hadi, may Allah preserve him, said:

Imam Al-Bukhaari, may Allāh have mercy upon him, said: “Chapter: knowledge precedes speech and action.”

Knowledge is the foundation of statements and actions; thus, it is obligatory that you abide by  knowledge in everything you utter and say. “’Whoever believes in Allah and the last day, let him say what is good or remain silent.” The knowledgeable believer – the one who honours the Risaalah [The Message of Islam] -within which is embodied this knowledge – abides by this lofty behaviour, and that is he does not utter except what is good.

However, if he does not find any room to utter a statement of truth, it is obligated to him to remain silent and should not utter that which is tantamount to wicked speech, false speech, backbiting, (I) tale carrying, oppressive and corrupt rumours. The pious believer – the one who (knows) and acts – adheres to knowledge and guidance based on sound understanding and implementation of the divine texts- the knowledge found in the Qur’an and Sunnah. He guards his statements and deeds, when moving to do something and when he refrains because he knows that:

[ مَّا يَلۡفِظُ مِن قَوۡلٍ إِلَّا لَدَيۡهِ رَقِيبٌ عَتِيدٌ۬ – Not a word does he (or she) [i.e. a human being] utter, but there is a watcher (i.e. angle) by him ready (to record it)]. [Qaf. 18]

This is beneficial knowledge – praiseworthy knowledge – in the Sight of Allāh, The Blessed and Exalted.. The possessor of this knowledge is one regarded to be in a praiseworthy situation because when he utters statements, perform deeds and acts of worship, he pays close attention to the fact that Allah (sees and hears him, and knows everything about him), and he does so sincerely for the Sake of Allah. He worships Allah as if he can see Allah, but even though he cannot see Allah (i.e. in this worldly life), he believes that Allāh, The Blessed and Exalted, sees him, knows everything in his soul and heart, and knows everything he needs. He knows this because of his strong awareness -whilst engaged in worship and in all other affairs of his life- that Allah (sees and hears him, and knows everything about him).

Knowledge is not merely about studying and obtaining certificates, rather the goal is to acquire sound and precise understanding – sound understanding in affairs of Aqeedah, worship, good manners, good etiquettes and everything related to the life of a believer. It is obligated to the believers to carry out everything related to their lives based on the Book of Allaah and the sunnah of Allah’s Messenger, peace and blessings of Allāh be upon him.  The believer performs acts of worship sincerely for the Sake of Allah because Allah commanded him  to be sincere.

وَمَآ أُمِرُوٓاْ إِلَّا لِيَعۡبُدُواْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُواْ ٱلصَّلَوٰةَ وَيُؤۡتُواْ ٱلزَّكَوٰةَ‌ۚ وَذَٲلِكَ دِينُ ٱلۡقَيِّمَةِ

And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat: and that is the right religion. [Al-Bayyinah. 5] [An Excerpt from “Marhaban Yaa Taalib Al-Ilm’ pages 72 – 73] [End of quote]

Footnote I: Situations in which backbiting is permissible due to an overriding Shariah benefit: Backbiting is permissible in several situations when the need arises: When enquiring about the affair of someone you want to marry or before establishing a business partnership with someone. When complaining to the ruler about the oppressive behaviour of someone and seeking to stop the oppression. In these situations, there is no harm- due to an overriding benefit – in mentioning about a person in his absence that which he hates to hear. Some of the scholars mention the situations in which backbiting is permissible: [a] Complaint given by one who is wronged; [b] When describing a person; [c] When giving a warning against open evil [i.e. bidah committed by certain people]; [d]: Warning against a person who openly commits his sins. [e] When seeking a fatwa and [f] when seeking the help to stop evil. [Fataawa Lajnah Ad-Daa’imah 20/26]

Some Narrations That Bring Happiness to Those Who Follow The Pious Predecessors-By Shaikh Khalid Adh-Dhafiri

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

Shaikh Khalid Adh-Dhafiri, may Allah preserve him, stated:

بسم الله الرحمن الرحيم

These are some of the Aathaar as-Salafiyyah and Aqwaal Al-Athariyah [I] that illustrate the obligation of harbouring hatred and disdain for the proponents of innovation in religious matters for the sake of Allāh. I present this to the seeker of truth and the one who follows the path of the (pious) predecessors, so that they may act upon them and traverse the footsteps of his  predecessors. These Aathaar bring happiness to those who follow the pious predecessors, while they may anger others who despise the Salafi methodology and accuse them of Kharijiyyah. [II] We ask Allah for wellbeing.

It has been reported from Ibn Abbas, may Allah be pleased with him and his father, that he said, “There is not a people on earth who are more hated to me than the Qadariyyah [III] who come to me and dispute with me about Qadr, and that is only because they do not know Allah’s Qadr, and that indeed Allah, The All-Mighty and Majestic, cannot be questioned as to what He does, while they will be questioned”. [Reported by Al-Aajuree in Ash-Sharee’ah. page 213]

It has been reported from Ibn Awn, may Allah have mercy upon him, that he said, “There was no people more hateful to Muhammad – meaning Ibn Seereen, may Allah have mercy upon him, – than people who newly invented that which they newly invented in this subject matter of Qadr”. [Reported by Al-Aajuree in Ash-Sharee’ah. page 219]

Shu’bah, may Allah have mercy upon him, said, “Sufyaan Ath-Thawri, may Allah have mercy upon him, used to hate ahlul ahwaa [IV] and severely warned against sitting with them”. [Reported by Nasr Bin Ibraaheem Al-Maqdisee (may Allah have mercy upon him) in Mukhtasar Al-Hujjah Alaa Taarik Al-Mahajjah. page 460]

Al-Qurtubi, may Allah have mercy upon him, said, “Malik (i.e. Imaam Maalik) used this verse as evidence for having enmity against the Qadariyyah and not to sit with them. Ash’hab, may Allah have mercy upon him, reported from Malik, may Allah have mercy upon him, who said, ‘Do not sit with the Qadariyyah and I show them enmity for the sake Allah due to Allah’s statement: [لا تجد قوماً يؤمنون بالله واليوم الآخر يوادون من حاد الله ورسوله – You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger]. [Tafseer Qurtubi 17/308] 

Al-Bayhaqi, may Allah have mercy upon, him stated, whilst speaking about Ash-Shaafi’ee, may Allah have mercy upon him, “Ash-Shaafi’ee dealt harshly with ahlul ilhaad [V] and ahlul bidah – openly declaring his hatred and boycotting them”. [Manaaqib Ash-Shaafi’ee. 1/469]

Imam Ahmad, may Allah have mercy on him, stated: “If a man gives Salaams to a Mubtadi, it indicates that he loves him” [Tabaqaat al-Hanabilah, 1/196]. 

This demonstrates that it is not permissible to love the proponents of innovation in religious matters.

Ibnul Mubarak, may Allah have mercy upon him, said: “O Allah! Do not allow a proponent of innovation in religious matters to have a (hand in my affairs, gain the upper hand with something of worldly benefit, or extend a favour to me), thus my heart loves him”. [Reported by Al-Laalikaa’ee in Sharh Usool Ittiqaad Ahlia Sunnati Wal-Jamaa’ah 1/140]

One of the signs of the truth is having hatred for those who adhere to religion based on desires, and whoever loves the truth has to hate ahlul ahwaa – meaning ahlul bidah”. [Seerah As-Saliheen 3/1154 and Al-Hilyah 10/392 by Abu Nu’aym (may Allah have mercy on both of them)] [End of quotes] https://aldhafiri.net/?p=1234

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Footnotes

Footnote I: Aathaar As-Salafiyyah [the authentic narrations based on the revelation and transmitted by the pious predecessors (the Prophet and his companions)] and Aqwaal Al-Athariyyah [the authentic statements transmitted from the companions of the Messenger – either with authentic chains of transmission from the Prophet or the companions]

What is Salaf and Salafiyyah? https://abukhadeejah.com/defining-salafiyyah-and-its-call-dawah-islam-the-sunnah-salafi-athari-ahlus-sunnah-ahlul-hadeeth-part-1/

http://www.salafis.com/index.cfm

Footnote II: What is Khaarijiyyah? http://www.kharijites.com/kj/

Footnote III: http://www.aqidah.com/creed/articles/hxnhe-the-splitting-of-the-muslim-ummah-part-3.cfm

Footnote IV: Who are Ahlul Ahwaa? [The People of Desires]: Shaikh Al-Islam, may Allah have mercy upon him] also said, “It is well known that the (act) of shunning by those who (express their) aversion or the love of those who are in agreement is neither an indication of the correctness nor corruption of a statement, except when it is based on guidance from Allah; rather merely (utilising) a statement as proof (without guidance from Allah) is tantamount to following desires. Allah, The Most High, says: [ وَإِنَّ كَثِيرً۬ا لَّيُضِلُّونَ بِأَهۡوَآٮِٕهِم بِغَيۡرِ عِلۡمٍ‌ۗ – And surely many do lead (mankind) astray by their own desires through lack of knowledge]. [Al-An’am. 119]

Allah, The Most High, says: [ فَإِن لَّمۡ يَسۡتَجِيبُواْ لَكَ فَٱعۡلَمۡ أَنَّمَا يَتَّبِعُونَ أَهۡوَآءَهُمۡ‌ۚ وَمَنۡ أَضَلُّ مِمَّنِ ٱتَّبَعَ هَوَٮٰهُ بِغَيۡرِ هُدً۬ى مِّنَ ٱللَّهِ‌ۚ – But if they answer you not (i.e. do not believe in your doctrine of Islamic Monotheism, nor follow you), then know that they only follow their own lusts. And who is more astray than one who follows his own lusts, without guidance from Allah?] [Al-Qasas. 50]

Allah, The Most High, said to Dawud, peace be upon him,: [وَلَا تَتَّبِعِ ٱلۡهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ ٱللَّهِ‌ۚ – And follow not your desire for it will mislead you from the Path of Allah]. [Surah Saad. Verse 26]

Allah says: [ فَإِن شَهِدُواْ فَلاَ تَشْهَدْ مَعَهُمْ وَلاَ تَتَّبِعْ أَهْوَاء الَّذِينَ كَذَّبُواْ بِآيَاتِنَا وَالَّذِينَ لاَ يُؤْمِنُونَ بِالآخِرَةِ وَهُم بِرَبِّهِمْ يَعْدِلُونَ – Then if they testify, testify not you (O Muhammad) with them. And you should not follow the vain desires of such as treat Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) as falsehoods, and such as believe not in the Hereafter, and they hold others as equal (in worship) with their Lord]. [Al-An’am. 150]

Allah says: [قُلۡ يَـٰٓأَهۡلَ ٱلۡڪِتَـٰبِ لَا تَغۡلُواْ فِى دِينِڪُمۡ غَيۡرَ ٱلۡحَقِّ وَلَا تَتَّبِعُوٓاْ أَهۡوَآءَ قَوۡمٍ۬ قَدۡ ضَلُّواْ مِن قَبۡلُ وَأَضَلُّواْ ڪَثِيرً۬ا وَضَلُّواْ عَن سَوَآءِ ٱلسَّبِيلِ – Say (O Muhammad): “O people of the Scripture (Jews and Christians)! Exceed not the limits in your religion (by believing in something) other than the truth, and do not follow the vain desires of people who went astray in times gone by, and who misled many, and strayed (themselves) from the Right Path)”. [Surah Al-Maa’idah. Verse 77]

So whoever follows the desires of the people after (clarification of) the knowledge Allah has revealed to His Messenger and the guidance He clarified for His slaves, then he (i.e. such a person) has a resemblance (to those regarded as followers of desires). And due to this, the proponents of religious innovations and factionalism – those who oppose the Quran and authentic Prophetic path – were named Ahlul Ahwaa [the people of desires] by the pious predecessors because of the fact that they accept what they love and reject what they hate based on their desires without guidance from Allah. [Majmoo Al-Fataawaa 4/189-190]

Footnote V: Ahlul ilhaad [Those guilty of ilhaad]. What is ilhaad? The word il’haad has a linguistic and customary meaning. Linguistically it means to turn away from obedience to Allah, either by abandoning an obligation or committing something unlawful. Allaah said: [وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍ – And whoever inclines to evil actions therein or to do wrong (i.e. practice polytheism and leave Islamic Monotheism), him We shall cause to taste a painful torment]. [Surah Al-Hajj. Aayah 25]

So, based on this Aayah everyone who is disobedient to Allah is a Mul’hid. However, il’haad is categorised into two types: a type that expels a person from Islam and it necessitates disbelief, and the type that does not expel a person from Islam and it necessitates sinfulness. As for the customary meaning, it is to reject the fact that Allah alone has the right to be worshipped, rejecting Allaah’s existence, or a Muslim becoming an apostate. [Listen here by Imam Muhammad Ibn Saaleh Al-Uthaymeen (may Allah have mercy upon him):