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If you are with me, I’ll gather every good for you, even if small..

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

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

Allah, The Exalted, says:

أَلَمْ تَرَ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ مَا يَكُونُ مِن نَّجْوَىٰ ثَلَٰثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَآ أَدْنَىٰ مِن ذَٰلِكَ وَلَآ أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا۟ ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُوا۟ يَوْمَ ٱلْقِيَٰمَةِ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ

Have you not seen that Allah knows whatsoever is in the heavens and whatsoever is on the earth? There is no Najwa (secret counsel) of three, but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), nor of five but He is their sixth (with His Knowledge), not of less than that or more, but He is with them (with His Knowledge) wheresoever they may be; and afterwards on the Day of Resurrection, He will inform them of what they did. Verily, Allah is the All-Knower of everything. [Al-Mujadilah 7]

Allah says:
وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ
إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ
مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ

And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter, but there is a watcher by him ready (to record it). [Qaf, 16-18]

Allah, The Most High, informs us that He alone created human beings – males and females and knows all their state of affairs. He knows everything hidden about them and what their souls whisper to them. He, The Most High is nearer to them than their jugular veins by His knowledge, even though the jugular vein is the closest thing to the human. Therefore, this should make the human mindful of Allah, Who knows all the hidden affairs in the soul and heart of the human being in all circumstances. This should also make the human being shy in the presence of Allah not to be seen committing what Allah has forbidden or abandoning what Allah has commanded. [1]

An individual delivering a general address may not necessarily be aware of the direct or indirect implications perceived by those with hidden agendas. Those with hidden agendas may aim to validate—either overtly or subtly, through gestures—the allegiance of others in their collective opposition to a perceived adversary, or to influence those susceptible to their rhetoric. Consequently, they may either state outright, imply, or convey through subtle gestures the most outrageous insinuations. Al-Allaamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said: “Numerous are liars today against the callers and carriers of the Salafi Dawah. They can disseminate cruel rumours till they reach the world using various means made available to them in this era”. [2]

Observation On a General Statement of Shaikh Muhammad Bin Ghalib Al-Omari

أن تكون معي سأجمع لك كلّ حسنة وإن صغرت، وأكذّب فيك كل صادق،وأغض الطرف عن كل منقصة فيك
وإن لم أوافقك فسأقبل فيك كل كذب، وأصدق فيك كل كذوب،وأطمس منك كل حسنة.
وأصمك بالجهل والغفلة والحمق وكل أمر أنت منه براء.
هكذا حال من يكون ولاؤه وبراؤه لغير ربه،
ولو أنصف لأكرم نفسه وأحسن لغيره

“If you are with me (affiliated or in agreement), I’ll gather every good for you, even if small, and I will belie every truthful speech uttered against you, and turn a blind eye to every shortcoming in you; however, if disagree with you, I’ll accept every lie uttered about you, believe every profuse liar (about) you, wipe out every good in you, characterise you with ignorance, heedlessness, and folly, along with every matter from which you are innocent. This is the situation (or condition) of one whose loyalty and disloyalty is for other than his Lord. If he were just, he would honour himself and treat others with kindness”. [End of paraphrased quote]

No Salafi, even if they have acted poorly due to weakness or worldly temptations, would direct these comments at anyone in particular without tangible proof. Additionally, the individual behind this tweet, Shaikh Muhammad Bin Ghalib Al-Omari, did not mention anyone specifically. However, when this message is shared by individuals with malicious intentions, we feel it’s important to address them briefly.

The tweet illustrates a scenario where individuals find themselves on a treacherous path, engaging in some of the most egregious forms of illegal partisanship and corrupt friendships. We can – without an iota of doubt – conclude from this tweet that these toxic relationships are built on insincere praise and represent some of the most harmful alliances and loyalties. People involved in these dynamics are expected to go to great lengths to rationalise their beliefs and actions, justifying their unacceptable behaviour and blind allegiance. This troubling mindset would be characterised by a lack of critical thinking, accountability, and a tendency to ignore clear evidence. This extremely corrupt behaviour – even though we are not saying that Dr Muhammad is referring specifically to Abul Hasan and his followers in this specific tweet – brings to mind the insights of Al-Allamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, regarding the perils of both destructive good suspicion and destructive evil suspicion. He said, “Destructive good suspicion is to have a good suspicion of the people of falsehood whether are they disbelievers, innovators or evil (open) sinners. And that which led the disbelievers to belie the Messengers, (harbouring) a severe disbelief in them and their message was due to their evil suspicion towards the people of truth, and having a good suspicion of their forefathers and their religions of falsehood and disbelief. Ahlul Bidah such as the Rawaafid, the khawaarij, the Sufiyyah, the Murji’ah, the Qadariyyah and the people of Tahazzub Al-Baatil [false partisanship] are destroyed by good suspicion towards their Shuyukh and figureheads, and their corrupt creeds. On the other hand, they are destroyed by their evil suspicions towards the truth and its people. Abul Hasan Al-Maribi and his followers have a share of both this destructive good suspicion and destructive evil suspicion”. [3]

Therefore, anyone who engages with this tweet or has engaged with it, whether overtly or subtly to direct attacks at the opportune moment- along with those who harbour ulterior motives- towards any adherent of Sunnah without substantial proof, he has indeed initiated an evil deed. This is because the conduct described in this tweet epitomises the actions of those possessing a profoundly corrupt and detrimental understanding of Al-Wala Wal Bara.

However, anyone who possesses concrete evidence regarding a particular person or group and wishes to inform others about the potential risks associated with them should consult knowledgeable and trustworthy individuals for prudent guidance. This will enable a thorough assessment of the possible advantages and disadvantages of addressing such individuals, thereby ensuring the safety of others. Otherwise, there is no merit in using social media tools and techniques to speculate about the applicability of a tweet to certain individuals or any group of people without tangible proof.  Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

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

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

Matters about the repugnant and perilous characteristics of destructive partisanship, when referenced—whether explicitly or implicitly—in a particular region or among some people, may not be overlooked due to the speculative discussions and unfounded assumptions propagated by certain individuals and groups on social media. A pertinent illustration can be found in the case of Al-Allamah Rabee, as previously cited, concerning the adherents of the innovator, Abul Hasan Al-Misri, whom he knows and was able to challenge in a context and land where he faced no restrictions. Similarly, our Mashayikh in the West emulate this approach as they confront- whenever necessary- these dangerous issues, following the path established by the senior scholars. An example by Shaikh Abu Khadeejah:

https://abukhadeejah.com/the-principle-of-ikhwan-we-excuse-and-overlook-one-another/#:~:text=%E2%80%9CWe%20cooperate%20with%20one%20another,in%20that%20which%20we%20differ.%E2%80%9D

To begin with, for an individual who refrains from taking action due to the expectation of harm or a more significant detriment, or who is restricted by authorities in a particular region from criticising anyone except for the deviated groups they are permitted to address, it can be affirmed that their situation aligns with the perspective clarified by Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him as follows: “The obligation of refuting the Mukhaalif is not lifted from the scholar due to anticipation of harm unless it is harm he is not able to bear. Then (in this case), Allah does not burden a soul beyond what it can bear. The earth is not devoid of people of knowledge who will carry out refutation against the Mubtadi and the Mukhaalif”. [4]

Furthermore, regarding any upright individual who has been hindered by the schemes of ahlul bidah and the impact they can sometimes have on authorities who are genuinely unaware or see the need to curb arguments, we all know that they would seek advice – about the specific situation- from the senior scholars of the Ummah. Notable figures such as Al-Allamah Salih Al-Fawzan, Al-Allamah Rabee Bin Hadi, Al-Allamah Abdul Muhsin Al-Abbad, and Al-Allamah Abdul Aziz Aala Ash-Shaikh should be consulted, as they represent the senior scholars of this Ummah and possess the wisdom necessary to discern what will protect the adherents of truth in every region. However, would it be wise for such person or people- regardless of their status or knowledge – to meddle in the affairs of people of another country simply because they feel more secure and unrestricted? While it is not being suggested in this article that troublemakers cannot seek advice from such individual or individuals, however, what we have witnessed in this land is that quite a few individuals from abroad -who are attributed to knowledge – once rushed into specific disagreements and disputes in the West—either directly or indirectly—without the comprehensive understanding that the reputable and experienced senior Salafi teachers in the West possess regarding those specific matters. As a result, they ended up supporting those who deceive, those with a victim mentality, or those who attempted to evade accountability for their misconduct. Therefore, one should not enter into any affair haphazardly – if he truly desires rectification- until fully acquainted with all the specific details of a dispute or disagreement. Ali, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allah be upon him, said: “When two men bring a case before you, do not decide in favour of the first till you hear what the other has to say, then you will know how to judge”. Ali said, “Since then, I have continued to judge (in accordance with that)”. [5]

May Allah bless our Mashayikh in the UK – Shaikh Abu Khadeejah and others – who are well-known for their unwavering commitment to unity. They constantly encourage us to forgive one another during personal disagreements and embrace everyone warmly, allowing us to share their perspectives before pursuing reconciliation to enhance brotherhood upon the Sunnah. There is no doubt that they have witnessed this careful deliberation and patience from the senior Scholars over nearly thirty years, especially when disputes arose. The recent observation by Shaikh Khalid bears witness to the unity and brotherhood in the UK that is as clear as the mid day sun. Listen here:

https://x.com/MasjdIbnSeereen/status/1831294851410767921?t=BtmLkClADWK10qCjpzkRXg&s=35

As for those who constantly and desperately seek to evade responsibility and utilise social media as a platform for scoring points, engaging in subtle jabs and digs while portraying themselves as victims, often manipulating narratives behind the scenes; aiming to create both direct and indirect connections that serve their agenda, we would like to remind them of the words of Shaikh Al-Islam Ibn Taymiyyah: “And Imaan is known about a man, just as all the states of his heart are known by way of his (outward) allegiances, enmities, his rejoicing, anger, hunger, thirst, and other such affairs. For these matters have certain outward binding necessities (lawaazim dhaahirah) and the outward matters necessitate inward matters. And this is a matter known, the people know this concerning the one that they have experienced and tested (jarraboohu wamtahinoohu)…”. [6]

And Allah knows best

[1] An Excerpt from”Tafsir as-Sadi

[2] https://rabee.net/audio/%D8%AE%D8%B7%D9%88%D8%B1%D8%A9-%D8%A7%D9%84%D9%83%D8%B0%D8%A8-%D9%88%D8%A2%D8%AB%D8%A7%D8%B1%D9%87-%D8%A7%D9%84%D8%B3%D9%8A%D8%A6%D8%A9-%D9%88%D9%85%D9%88%D9%82%D9%81-%D8%A7%D9%84%D8%A5%D8%B3%D9%84/

[3] Majmoo 13/363-364]

[4] An Excerpt from “Al Ajwibah Al Mukhtasar Alaa As’ila Al-Ashrah” page 43

[5] Sahih at-Tirmidhi 1331

[6]Minhaaj-as-sunnah 8/475. Translated by Salafipublications.com on this link: https://www.salafipublications.com/sps/downloads/pdf/BDH050015.pdf

The Messenger is The Definitive and Weightiest Criterion In Every Matter, Including Not Deceitfully Sidestepping Responsibility

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

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

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: He (the Messenger) serves as the definitive and weightiest criterion (for humankind and Jinn) through whose manners, statements and actions are measured the manners, statements and actions (of others). He is the manifest criterion that when followed, a distinction is made between the people of guidance and the people of misguidance”. [1]

It is thus emphasised that we strive to embody the likes of the above statements in all our interactions and mutual dealings. This includes refraining from employing deceitful tactics on social media to escape accountability, avoiding a victim mentality, and not selectively quoting the general remarks of scholars and students of knowledge to sidestep personal obligations. Additionally, we should not subtly resort to sophistry and adorned speech to avoid taking responsibility. The Messenger, peace and blessings of Allah be upon him, said, “Indeed, I am only a human being and you people (i.e. disputants) come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hell-fire and let him not take it”

Some Benefits Derived From This Hadeeth:

The Ummah (i.e. the scholars and judges) have been commissioned to judge based on what is apparent, but the mere judgement of a judge cannot prohibit the lawful and allow the unlawful (i.e. when proven erroneous). This hadeeth also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood concerning what is hidden within it. This hadeeth shows that the one who receives a judgement in his favour is more aware than every other person as to whether he is entitled to it or whether he is a falsifier. So, he takes it if he is entitled to it or leaves it if he a falsifier because, in reality, a judgement cannot change an affair from what it was in origin (i.e. the original truth in the affair before its distortion or concealment). This hadeeth shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood. [2]

[1] I’lam Al-Muwaqqi’een 1/4

[2]Saheeh Al-Bukhaari -Kitaab Al-Ahkaam (Book of Judgements): Chapter 29: Hadeeth Number: 7181 with Fathul Bari]

[1] Dawah Salafiyyah In Manchester – From 1995

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

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

Allah, The Exalted, says:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

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

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

This verse encompasses all the Masaalih (welfare and wellbeing) for the servants of Allah in their worldly matters and the Hereafter – whether it be in their interactions with one another or in their relationship with their Lord. This is because every servant of Allah is faced with two responsibilities and duties – either fulfilling the rights owed to Allah or fulfilling the rights owed to Allah’s creation. Regarding the responsibilities towards creation, they encompass righteous companionship, mutual assistance in what Allah loves, and obedience to Allah which are the ultimate purpose for seeking happiness and success in the hereafter. To achieve happiness in the afterlife, Bir (righteousness) and Taqwa (piety) are essential, as they form the foundation of all religious matters. A deed can only be considered an act of obedience to Allah and a means of drawing closer to Him if it is rooted in Iman. Thus, any action that leads to the performance of such a deed should be solely motivated by Iman, without being influenced by un-Islamic customs, personal desires, the pursuit of praise or status, or any other worldly factors. The sole intention behind these actions should be to attain Allah’s reward and seek His Pleasure. [1]

We ask Allah to grant us and all Muslims every praiseworthy accomplishment associated with the aforementioned Ayah, Amin.

To begin with, regarding Dawah Salafiyyah in Manchester, I can only share what reliable individuals told me about the time before I was guided to this blessed path in the summer of 1995. I cannot speak on matters I haven’t personally witnessed unless I am recounting from trustworthy witnesses. This article aims not to belittle anyone’s efforts in Dawah, but to present the facts, especially as new teachers and learners have emerged. Sometimes it appears to some people new to Salafiyyah, especially youth, who may think that such and such person – due to his effort for over a decade – was the one who established Dawah, thus he speaks like the one who wants to rewrite history. What we must constantly remind ourselves is that Dawah is not about competing for a greater legacy; it is a blessing from Allah through which teachers, learners, and those who manage centers, mosques, and schools should seek the Pleasure of Allah only. Shaikh Abu Talhah, may Allah have mercy on him and his wife, has passed away, but his legacy endures. He never sought recognition or claimed what was not his, nor was he known for being forceful or stubborn. He did not desire people to focus on him; instead, he taught and guided others to the best of his ability. Thus, the focus should not be on who has more lessons or attendees, but rather on competing in goodness and piety, through which all good deeds, including the pursuit of knowledge, arise, as well as working together in righteousness.

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

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

Following the departure of Shaikh Abu Khadeejah and others from Manchester, Murad, may Allah guide him, continued teaching until the Fitna associated with the Mubtadi Yahyah Al-Hajuri, thus he opted for the path of falsehood and lent his support to Al-Hajuri. So, I and some others did not witness events before 1995.

In the summer of 1995, after being introduced to Salafiyyah through a lecture by Salafipublications, we began attending Murad’s study circles. This included several brothers from Manchester, Birmingham, Ashton, and in particular our elder elder brother and predecessor to Salafiyyah from Bolton Ismail (Bashir) As-Seneghali. As the late 90s approached and continued into the early 2000s, additional younger brothers from South Manchester, London and Nelson also participated in Murad’s circles. Unfortunately, some of them have since become entangled in the Fitna surrounding Dr. Muhammad Bin Hadi. At that time, I was not engaged in any Dawah activities; we were simply attendees at the study circles held at the University Masjid (Ambrose). We kept going to the only Salafi study circles available until Al-Markazus Salafi opened in 2003. During that time, there was just one main Salafi teacher in Manchester.

Then, in late 2004, after the Masjid was officially opened in 2003, some disagreements arose among the brothers, and Murad chose to stop teaching. So, we reached out to Salafipublications for help to restart the study circles. They began visiting us every two weeks, and our beloved first Arabic teacher, Ustaadh Abu Harun, joined them. Furthermore, Shaikh Abu Iyadh used to provide us with a telelink every weekend, and the books transmitted included Al-Arba’een An-Nawawiyyah and Sitta Mawaadi Minas Seerah. These lessons, particularly those from Shaikh Abu Iyadh, continued for an extended period until 2010 when Abu Mu’adh returned from Jami’ah Islamiyyah and was welcomed into the role of a teacher.

So, the affair here is that from 1995 to 2003, I was not involved in any Dawah matters nor given any responsibilities until the Masjid opened in 2003. During this period, the brothers were very busy, and it was suggested that I lead the prayers and deliver the khutab, even though there were those more worthy and capable had not been that they were very busy. As for the younger brothers from London and Nelson, including Abu Mu’adh, they too were not engaged in any Dawah activities in Manchester from 1995 to 2010, and before 1995, neither I nor others partook in such initiative, nor was Amjad Khan and Faizal Kara involved in any Dawah activities between 1995 and 2006. We bring this up to emphasise that none of us should testify to things we haven’t personally witnessed and we should be cautious of claiming anything for ourselves, even if we’re just discussing the history of Dawah and the Masjid in Manchester. It’s important to note that no one can rightfully say they “established the Dawah in Manchester,” particularly those who were not involved from 1995 to 2010, or even from 1995 to 2003, like myself; rather, those who started the Dawah in Manchester are those highlighted by Shaikh Abu Khadeejah, with Murad continuing teaching after they left, leading up to the establishment of the Masjid.

Since late 2004, after Murad stopped teaching, to this day, Salafi teachers have engaged in Dawah activities at the Masjid. May Allah bless them for their contributions, including our current teacher, Ustadh Abdul Hakim Mitchel, as well as bless the Imam of the Masjid Ustadh Kamal Al-Libi, our elder Abu Khalid, the Qur’an teachers and weekend school Head teacher (Asim) and his staff – male and female, the maintenance team, the cleaners, the volunteers at the Dawah Stall and the bookstore, and all those who contribute in different ways, Amin. NB: There exist Salafi brothers who adhered to the Salafi methodology before our time and continue to do so; however, they would prefer that their names not be disclosed. Consequently, I have refrained from including their names, while those referenced are crucial to the timeline and context of this brief testimony. However, the only one – among those who preceded us in Salafiyyah, crucial to the timeline and does not have a choice whether to be mentioned or not – is our old friend and companion, Abu Halimah, Naeem Bashir- (Stoke On Trent) – may Allah bless him and his family Amin.

In conclusion, my brothers and sisters, the matter at hand transcends the duration of a person’s presence, the greatness of their efforts, or the speed at which they excel others in learning. What truly matters is the continuous supplication to Allah for Tawfeeq to perform one’s acts of worship, striving to acquire knowledge to the best of one’s ability, and maintaining a vigilant awareness of misguidance and trials until we return to Allah.

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

When you embark upon the path of knowledge- seeking understanding of it and acting upon it, this is one of the signs that Allah wishes good for you. Therefore, receive glad tidings, have good thoughts about Allah, and be sincere to Allah in your statements, deeds, and knowledge. Neither be deceived – we seek Allah’s Refuge from self-deception – nor feel safe from Allah’s plan. [فَلَا يَأۡمَنُ مَڪۡرَ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡخَـٰسِرُونَ – None feels secure from the Plan of Allah except the people who are the losers]. [Al-A’raaf. 99]

A believer always fears that his situation will change. It has been reported from Aa’isha and Anas, may Allah pleased with them, that the Messenger, peace and blessings of Allah be upon him, often (supplicated):[يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ – O turner of the hearts (Allaah)! Keep my heart firm upon your religion]. I [i.e. Aa’isha or Anas] asked, “O Allah’s Messenger! We believe in you and what has been revealed to you, so do you fear for us?” He said, “Yes, indeed the hearts are between two fingers among the fingers of Allah and He turns them how He pleases”. By Allaah! This is understanding – that a person does not feel safe about himself, for indeed Satan flows through the human being like blood. Therefore, a person should guard his heart, intellect, and deeds ardently more than he guards his wealth and honour. Whoever is given authority to look after his own affairs, is obligated to guard his heart before everything else.

[رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ – Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower]. [ Surah Aal Imraan’ Aayah 8] [2]

[1] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim Al-Jawziyyah’ Vol 1 pages 307-311. Publisher: Daar Ibn Al-Jawziyyah 2nd Ed, 1431AH]

[2] An Excerpt from “Marhaban Yaa Taalibal Ilm”. 75-76

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

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

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

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

The Seventh Excerpt:

Fusool_Shaikh_Rabee_Chapter_7_Excerpt

[3] Truth Remains Crystal Clear, Even As Persistent, Unapologetic Wrongdoers Attempt to Cloak Themselves In The Tweets and Words of Scholars and Students of Knowledge

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

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

The Prophet, peace and blessings of Allah be upon him, said: It is enough sin for a person to speak of everything that he hears. [1]

Abu Haatim [Imam Ibn Hibbaan], may Allah have mercy upon him, said: This narration contains a rebuke that a person should not speak about everything he hears until he knows whether it is authentic or not, then he speaks about it. He should not speak about that which is not authentic. [2]

Over two decades ago, “the subject changers” were not much different from those we encounter today, with the key distinction being the influence of social media in our time. Back then, when people jumped into conflicts without grasping the complete picture or aligned themselves with the perpetrator due to feelings of injustice towards themselves or their allies, they would often vanish once their mistakes were exposed. In contrast, today’s subject changers leverage social media to maintain their presence, driven by the aspiration to connect with a larger audience and sway opinions through a variety of speeches and quotations from scholars, all while sidestepping the complexities of their initial engagement.

Once they understand that they are involved in a situation that cannot be easily sidestepped without a lengthy dispute, they switch to a different approach. They might say, “Your words aren’t helpful; it would be wiser to remain silent. Not everything needs to be shared or discussed; this issue doesn’t involve you. I’ve heard from various scholars about this topic, and it’s often better to stay quiet for your own benefit. Just look at how others have handled similar situations!” Over the years, we have received these comments from a variety of voices: honest advisors who understood the circumstances, those who tried to divert attention, individuals making wild guesses, and people caught up in their assumptions. Many of them referenced scholars and even highlighted their connections with certain scholars as proof of their reliable guidance, even though they lacked a full understanding of the issue or were biased in their views because of mutual resentment towards a shared adversary.

Firstly, it is important to recognise that there are various tactics people use to avoid confronting uncomfortable truths. Often, those who try to silence you may present themselves as honest individuals, yet they selectively choose which truths to acknowledge. This can be quite challenging to identify. Additionally, when these individuals engage in discussions and struggle to maintain their stance, they may label you as illogical or accuse you of being overly verbose without contributing anything meaningful. Some people often struggle to accept information that challenges their self-esteem, disrupts their goals, or threatens their sense of status. Acknowledging mistakes or even partial responsibility can be incredibly difficult, even when it would ultimately benefit them. When faced with uncomfortable truths, their immediate attempt is to shield themselves from the pain, leading them to shut down, stop listening, or resist the information. Additionally, when they realise that the quest for control in light of undeniable facts does not work with the other party, they begin to reference scholars, despite their unresolved issues and biases. Therefore, it’s essential to critically assess their claims and the context in which they are made, regardless of the authority they invoke. It’s important not to let them generalise statements that don’t accurately apply to the situation at hand. Seeking to win an argument based on mere words cannot obscure the genuine reality that those words are meant to convey.

Secondly, something interesting has emerged during our social media interactions with some of these individuals. They understand the unique significance of each word, recognising its dual role as both a verb and a noun. They are conscious of the influence words hold, and they intentionally choose their language to create, dismantle, or reshape their circumstances. They know that the way they choose words can profoundly reflect feelings and influence the unsuspecting observer – choosing their words with care, whilst not fully revealing their true intentions. The language they choose is aimed at shaping not only how others feel but also how they interpret the events around them, ultimately crafting their reality.

Therefore, it’s vital to be aware of the language they use, as it plays a crucial role in shaping others’ perceptions and the distorted reality they wish to convey. Many strive to create a narrative from unclear or ambiguous situations that resonate with their goals, consciously choosing words that bolster their desires and ambitions. Thus, it’s essential to look deeper and seek insights from those who truly understand the matter to uncover the actual reality. Abdullah Ibn Umar, may Allah be pleased with him and his father, said: Two men came from the East and addressed the people who wondered at their eloquent speeches, so Allah’s Messenger, peace and blessings of Allah be upon him, said, “Some eloquent is magic”. [See footnote a]

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

يعني البلاغة وحسن صيغة الكلام والتكلف قد يسحر الناس بهذا، يسحر عقولهم وأسماعهم فيظنونه صادقًا وهو كاذب من كثرة بيانه وحسن تصرفه في الكلام يسحر الناس بهذا، فإذا كان في باطل فهو منكر، وإذا كان في حق فلا بأس، إذا كان إيضاحًا للحق فلا بأس، أما إذا كان في باطل فهو أشد الإثم نسأل الله العافية

Eloquence and the artful construction of speech can captivate the people, enchanting their intellects and hearing- due to the abundance of expression and skillful usage of speech he enchants the people with it, thus they think that it is truth, whereas it is false. When such eloquence pertains to falsehood, it is evil; however, if it serves to clarify the truth, it is acceptable. If it is employed to promote falsehood, it constitutes a grave sin. We ask Allah for well-being. [Paphrased [3]

Indeed, our discontent is not directed at the wise and eloquent expressions of the well-known scholars and their students; rather, it is the conduct of those who wield such words for selfish agendas, to resolve personal vendettas, or to advance baseless doubts.

We ask Allah:

اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي

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

Footnote a: Al-Bukhari 5767. Translation of hadith taken from Shaikh Abu Khadeejah’s website – may Allah protect him. https://abukhadeejah.com/types-of-magic-evil-omens-astrology-rumour-mongering-eloquent-speech/

[1]Muqaddimah Saheeh Muslim 1/10; Sharh Muqaddimah Saheeh Muslim’ by Imaam An-Nawawi 1/74]

[2]Muqaddimah Kitaab Al-Majrooheen Minal Muhadditheen’ page 60-64];

[3]https://binbaz.org.sa/audios/1620/25–%D8%A8%D8%A7%D8%A8-%D8%A8%D9%8A%D8%A7%D9%86-%D8%B4%D9%8A%D8%A1-%D9%85%D9%86-%D8%A7%D9%86%D9%88%D8%A7%D8%B9-%D8%A7%D9%84%D8%B3%D8%AD%D8%B1#:~:text=%D9%88%D9%84%D9%87%D9%85%D8%A7%20%D9%85%D9%86%20%D8%AD%D8%AF%D9%8A%D8%AB%20%D8%A7%D8%A8%D9%86%20%D8%B9%D9%85%D8%B1,%D9%83%D8%A7%D9%86%20%D8%A5%D9%8A%D8%B6%D8%A7%D8%AD%D9%8B%D8%A7%20%D9%84%D9%84%D8%AD%D9%82%20%D9%81%D9%84%D8%A7%20%D8%A8%D8%A3%D8%B3%D8%8C.

[14] Faris Al-Hammadi – [An Observation On a Statement of His Regarding Teaching, Debates, Controversy, Honesty and Sincerity]  

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

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

We ask Allah:

اَللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا, وَ رِزْقًا طَيَّبًا, وَ عَمَلاً مُتَقَبَّل

O Allah, I ask you for beneficial knowledge, a good provision, and deeds that will be accepted. [Sahih Ibn Majah 762]

In this brief article, we aim to expand upon a statement made by Faris Al-Hammadi, as we believe it warrants further discussion in light of the insights provided by the upright scholars. The label of “influencer,” which some have attributed to Faris—regardless of his personal acceptance of this title—carries significant implications. Many individuals tend to view the words and actions of influencers as worthy of emulation or as reflections of an ideal reality. This observation is what drives our desire to delve deeper into this topic, especially at a time when we are witnessing a battle over ideas, opinions, and perspectives. To navigate this landscape safely, it is essential to return to the clarifications of the upright scholars who base their understanding on the Book of Allah and the Sunnah of the Messenger, as interpreted and practiced by the righteous predecessors.

Faris stated:

Faris stated: “Dawah focuses on teaching the core principles and fundamentals of Islam, particularly in matters of belief and practical application”. [End of quote]

Observation:

This is a truthful assertion, but it may be necessary to provide a bit more detail on this matter. At the heart of the core principles lies the crucial difference between a sound and corrupt Aqeedah, a proper commitment to the Sunnah of the Messenger, and the rejection of Bidah. Shaikh Abdullah Al-Bukhari, may Allah protect him, stated: “From that which the people of knowledge have affirmed is that this religion is established on two affairs: clarification of the truth and refuting falsehood and its people.  The affirmation of this becomes manifest to the one who contemplates the statement of Tawheed [لا إله إلا الله] with clarification and by way of explanation. The saying of the slave (i.e. the Muslim)  لا إله is a refutation against falsehood and its people- those who deify others besides Allah. And the statement إلا الله is an affirmation of truth and a clarification of it. It (means) that Allah alone has the right to be worshipped and He has no partner. Likewise, the statement محمد رسول الله is an affirmation of the Messengership of the Prophet, peace and blessings of Allah be upon him, and a refutation against the one who gives him a status above that, thus deifies him; or lowers the rank of his Prophethood and Messengership”. [1]  

Hudhaifah Bin al Yamaan, may Allah be pleased with him, said: People used to ask Allah’s Messenger, peace and blessings of Allah be upon him, about the good times, but I used to ask him about bad times fearing lest they overtake me. I said, ‘O Messenger of Allah! We were in a state of pre-Islamic ignorance and evil, and then Allah brought us this good [time through Islam], is there any evil time after this good one?’ He said, ‘Yes.’ I asked, ‘Will there be a good time again after that evil?’ He said, ‘Yes, but therein will be a hidden evil.’ I asked, ‘What will be the evil hidden therein?’ He said, ‘[That time will witness the rise of] the people who will follow ways other than mine and seek guidance other than mine. You will know [their] good points as well as [their] bad points.’ I asked, ‘Will there be an evil time after this good one?’ He said, ‘Yes. [A time will come] when there will be people standing and inviting at the gates of Hell. Whosoever responds to their call they will throw them into the fire.’ I said, ‘O Messenger of Allah! Describe them for us.’ He said, ‘They will be a people having the same complexion as ours and speaking our language.’ I said, ‘O Messenger of Allah! What do you suggest if I happen to live in that time?’ He said, ‘You should stick to the main body of the Muslims and their leader.’ I said, ‘If they have no [such thing as the] main body and have no leader?’ He said, ‘Separate yourself from all these factions, though you may have to eat the roots of trees [in a jungle] until death comes to you and you are in this state.’’’ [Bukhari and Muslim…. The wording of the above is that of Imam Muslim]

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

They used to ask him, peace and blessings of Allah be upon him, about the good related to righteous actions, sound Islamic creed, and dealings, but Hudhaifah used to ask him about the evil times fearing lest they overcome him. Therefore, this is evidence that it is not enough to only learn about good; rather one must know about evil to avoid it. If you do not know about evil, you will come close to falling into it, as the poet said, “I acquaint myself with the evil, not for the sake of evil, but to be safeguarded from it. The one who does not know (the distinction between) evil and good will fall into evil”.

A person must learn about the truth- its proofs and evidences. He must learn and know what falsehood is and the doubts associated with it, so that he can be saved from falsehood and warn people against it. How can he avoid and warn people against it if he is unaware of it? With regards to this, the Qur’an has clarified truth and falsehood- clarified Iman and Kufr, Tawheed and Shirk, and Halaal and Haraam. It has not only clarified Tawheed, Halaal, and truth; rather it clarified that which is in opposition to them so that the Muslims can avoid them. Likewise, the Prophet – in his Sunnah- clarified good and evil, truth and falsehood in all affairs of the religion. The scholars clarified – in their written works- what Tawheed, Shirk, disbelief, and hypocrisy are. They have clarified the belief of Ahlus Sunnah wal Jamaa’ah and the beliefs of the deviated sects, such as the Jahmiyyah, the Mutazilah, the Ashaa-irah…..and others. 

They have clarified the correct and forbidden (deeds) in mutual dealings; clarified the correct (Islamic) marriage, the false and corrupt marriage, and the women forbidden (for one to marry); clarified the (good manners legislated in the Shari’ah) and the evil manners that are in opposition to it. All of this gives the Muslim an insight into his affairs, so that he knows the truth by its evidences, knows what falsehood is and the doubts associated with it so that he can avoid falsehood and tell the people to avoid it. This is why you find in the books of belief: clarification of the belief in Tawheed and the belief of Ahlus Sunnah Wal Jamaa’ah, clarification of the beliefs (that are tantamount) to misguidance, the doubts associated with it and refutation against it, so that the Muslim is not misled by beliefs (that are tantamount to) deviation, false beliefs and deviated schools of thought; and so that the Muslims can be upon a correct understanding with regards to the affairs of their religion and that which is in opposition to it.

Some of the people at present- the majority of them ignorant and amongst them, misguided ones- say, “Do not learn about the false beliefs; suffice yourselves with learning the correct belief only and do not involve yourself in seeking to know the beliefs of the people of misguidance and the refutations against their doubts. Leave this and teach the children of the Muslims the correct belief only. Do not inform them about the statements that are in opposition (to the truth), the doubts and refutation against them”. This one (i.e. the one who makes these statements) is either an ignoramus who knows nothing about knowledge or he is one of those motivated by personal desires- those who want to spread the false schools of thought and their doubts; rather it may be that they say, “It is sufficient for a person to say, ‘I am a Muslim, I am a believer….. a general Islaam suffices, do not say, Ahlus Sunnah wal Jamaa-ah, (do not say), ‘the people of misguidance, schism and differing, do not say this, because it will cause division between the Muslims’”.

These ( statements are tantamount to ) misguidance because Allah [The Mighty and Majestic] has clarified the truth in opposition to falsehood, guidance in opposition to misguidance, and Tawheed in opposition to shirk. Allah [The Mighty and Majestic] has clarified all the affairs of the Religion- a detailed clarification of the affairs related to worship, mutual dealings, and manners. Therefore, this must be clarified so that it is made clear to the people, [and in order] that they can be upon clarity, and so that the true Muslim is distinguished from the so-called Muslim and no deviation and forgery enter into Islam. We must make a distinction between this and that one, so that truth is not confounded with falsehood, and [in order] to distinguish between truth and falsehood, and [between] good and wickedness. We do not suffice ourselves with a general Islam because this is misleading, and it is deception. We warn against this propaganda. The truth must be clarified and distinguished from falsehood, and guidance must be distinguished from misguidance. Hudhaifah used to ask the Prophet about the evil and did not suffice himself by only asking the Prophet about the good. The Prophet affirmed that for him and did not say to him, “Suffice yourself with knowing what good is” rather he affirmed and clarified – for him- the evil that was to occur, so that he may beware and warn others. This is the Sunnah, the path of the Qur’an and that of the Messenger. [2]

The aforementioned scholars clearly articulate the fundamental distinction between truth and falsehood, illuminating their perspectives with precision and clarity.

Faris said: “Debates and controversial issues are not central to dawah”. [End of quote]

Observation:

This statement lacks comprehensiveness for several reasons: if one asserts that Aqeedah and Manhaj must be firmly established at all times, but a teacher may adopt different approaches depending on the specific environment or situation they are in, – following guidance of the righteous predecessors and in consultation with upright contemporary scholars of the Ummah, this understanding remains intact, even though one may encounter various situations where individuals would still consider the teacher’s approach to be contentious or controversial due to specific aspects of the information being conveyed. This is evident as even the most gentle and well-mannered Salafi teacher in any region may face accusations of being controversial from those who oppose the truth, whether out of stubbornness or ignorance, and this can manifest either through overt hostility or more subtle diplomacy. Therefore, the term “controversy” can be inherently ambiguous when applied to Dawah without further elaboration, as it may reflect the subjective perceptions of individuals, particularly when they overlook the comprehensive insights provided by reputable scholars.

Furthermore, Faris, in particular, insults some of those who seek to scrutinise and take a definitive position regarding the Fitna involving Dr. Muhammad Bin Hadi. He views those who approach this issue in a manner he disapproves of as engaging in a foolish pursuit and influenced by Shaytan in this particular matter. Therefore, he perceives their pursuit as more intense than mere controversy; however, this matter has been clarified by scholars such as Al-Allamah Rabee, Al-Allamah Ubaid Bin Abdillah Al-Jabiri, Shaikh Abdullah Al-Bukhari, among others, due to its connection to Dawah, enjoining good and forbidding evil. Despite this, the Salafiyyoon persist in their attendance at study circles. Thus if Faris was referring to a particular incident he has observed, it should be evaluated based on its unique circumstances. Generalising this matter, however, would lead to mere conjecture, as none of us can fully comprehend the diverse situations of all individuals adhering to Sunnah across various regions, which may sometimes require discussion and clarification, and often be misinterpreted as controversial by some.

The scholars always advice us with sound unity and to close all the doors of controversy, but whenever it occurs despite our efforts to avoid them, it does not inherently imply that all parties involved are at fault; rather, it invites us to explore the reasons behind an individual or group becoming the focal point of significant debate, discord, or disapproval. We assess, guided by the insights of scholars, whether this individual or group, often deemed contentious, is traversing the path of truth or misguidance. Should the upright scholars present the proofs to affirm that this individual or group embodies truth, it becomes evident that those who oppose are either truly ignorant of the truth or motivated by their baseless desires or due to misconceptions they carry regarding the need to speak about certain issues to the common people. Al-Allaamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, was asked, “What do you say about an individual who advises people not to listen to refutations, and when asked why he took this stance, he answered, ‘The person who asked me about this was a common person, and he is unable to recite the Quran properly’. What is your comment on this? May Allah bless you”.

Answer: If he is a layman, he must be taught the Islamic creed and warned against ahlul bidah. Because the majority of ordinary people have become supporters of the people of bidah these days, it is necessary to warn them against (the people of bidah). Say to him, “So and so is on such and such bidah, and you will be harmed if you listen to him”. This is done so that they will not read (his books), listen to his audio tapes, and will be cautious of his statements. This layman needs someone to caution him and remind him of the principle, “This knowledge is religion so look at whom you take your religion from”. During these times, the common people are targeted by the people of bidah, who will tell you, “Do not let them read the books of refutations”. No, No. This will expose them to destruction”. [3]

The Shaikh was also asked: “Is it permitted for us as students of knowledge to be silent about the Mubtadi’ah and to nurture the youth and students on the Salafi path without mentioning the names of the Mubtadi’ah?”

Answer: By Allah, if necessary, the Mubtadi’ah are to be mentioned by their characteristics as well as their names. If so and so has put himself forward for leadership, leading this Ummah and the youth to falsehood, he is to be mentioned by name. If there is a necessity, he must be mentioned by name. In this regard, one of the Salafis in Egypt used to teach, and he would just mention generalities (general descriptions without mentioning names), and the people did not understand these generalities. Following that, he began to openly mention the names of the groups and individuals, so they said, “O Shaykh! Why did you not teach us like this in the beginning?” He said, “I delivered many lessons to you, and I would say this and that (i.e. general descriptions without names)”. They said, “By Allah! We did not understand”. [4]

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

The principle here is about warning against mistakes and deviance after identifying them as such. If the affair necessitates making known the name of an individual among the obstinate opponents so that beguilement does not occur through them, particularly those individuals with deviated views or deviation in behaviour and methodology, and they are well known among the people and a good opinion is held about them, there is no harm in mentioning them by their names and their methodology warned against. The scholars research the science of Jarh Wat-Tadeel and then mention the narrators and the criticism leveled against them. This is not done for the sake of personal (criticism), but rather to advise the Ummah in case they come across affairs from these individuals that are harmful to the Religion or lies against the Messenger [peace and blessings of Allah be upon him]. Therefore, this principle is first and foremost about warning against mistakes. But the person who made such a mistake should not be named if doing so would either do more harm or if there is no benefit in doing so.

If the matter requires that his name be made known to warn the people about his methodology, this is an act of sincere devotion to Allah in worship, an act of sincere devotion to Allah’s Book, an act of sincere devotion to Allah’s Messenger (by following his Sunnah), and an act of sincere advice to Muslim leaders and their common folk, especially if he (the one warned against) is active among the people and they have a positive view of him and buy his books and audio tapes. Therefore, there has to be clarification and warning because silence will be harmful to people. His affair has to be unveiled, however, it must be done as an act of sincere devotion to Allah in worship, an act of sincere devotion to Allah’s Book, an act of sincere devotion to Allah’s Messenger (by following his Sunnah), and an act of sincere advice to Muslim leaders and their common folk, and not for defamation or to satisfy one’s desires. [5]

Indeed, it is well known among Salafis that the aforementioned elucidations provided by the scholars are deemed controversial by the Hizbiyyoon, as well as by those who lack a true understanding of their significance. In light of this matter, we would like to remind Faris that once the scholars have pinpointed errors, issued warnings, and instructed us to heed these cautions, the only course of action remaining is to consult them when confronted with situations that require a careful assessment of benefits and harms regardless of who considers such pursuit controversial or not.

Thirdly, with regards to debate, Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, stated in Sharh Hilyati Talibil Ilm that if there is a variance between humbling oneself to the truth and humbling oneself to people, precedence is given to humbling oneself to the truth. For instance, if there is a person who reviles the truth and rejoices due to his enmity towards those who follow it, in this case, one should not humble themselves in the presence of this person. Instead, one should remain humble to the truth and engage in debate with this person. Even if they belittle or speak against you, do not be concerned about what they say because the truth must be upheld. [6]

Al-Allamah Rabee Bin Hadi al-Mad’khali, may Allah preserve him, said: Among Ahlul Bidah, there exist Du’aat (callers to their innovations) who should neither be engaged in conversation nor debated with, except in cases of necessity and for a Maslahah (a carefully considered benefit recognized by rightly guided scholars). (In other circumstances), it is impermissible to engage in debate with them. It is impermissible to debate with the Rawaafid if you are weak (in knowledge and character); except for a man who is firmly grounded in knowledge and religion, (well-versed) in citing proofs, smart, and possesses (force and strength to effectively engage in debate using clear proofs without being swayed by doubts). Therefore, if he perceives a benefit in debating them, he may proceed to do so. [وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ – and argue with them in a way that is better].

This is the legislated debate. Allah did not close the door of debate completely, thus if we have a way of establishing the proof and guiding the people to good, we follow it. The one who is debated with may not benefit but others may benefit. Regarding the weak individual, the answer is no. Even among scholars, there exists one who may be considered weak and another who is misled by Shub’hah (a matter that superficially resembles the truth but is, in fact, false). He may be a scholar, but weak in his character, thus rendering him vulnerable in the presence of Ahlul Bidah, even if they are younger or possess less knowledge than he does”. [7]

The Shaikh also said: 

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 agreeing with them, not sitting with them, and flattering them; but rather he should be a Mujaahid, 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, so the one who is guided, then alhamdulil laah; but if not, then he has established the proofs which Allah has obligated to the inheritors of the Prophets (i.e. the scholars) to establish. The Prophets were callers to the path of Allah, they invited the unbelievers to (the truth) and called the sinners (to the truth), and you are one of the inheritors of the Prophets, therefore, call these (people 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 Allaah 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. [8]

Imam Ibn Aqeel [may Allah have mercy upon him] said, “If the truthful ones were to keep silent and the falsifiers speak, then the creation would have relinquished what they have witnessed (of truth) and reject what they have not witnessed.  So when the devout ones desire to revive the Sunnah, the people would reject it and think that it is bidah”. [9]

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

The Fitan and doubts are brought forth by Ahlul Bidah Wal Ahwaa [the people of religious innovation and desires], and the call to Allah- to the Book of Allah, adherence to the Book of Allah and the Sunnah – is the call that will unite all the Ummah. All the Fitan, splitting, and (blameworthy) differing emanate from the path of the proponents of falsehood and Fitan. They do not keep quiet, they spread their falsehoods in their newspapers, magazines, and audio tapes, while wishing that the voice of truth should be silent. In their view, the voice of truth is what should be silent and the voice of falsehood should be raised and spread in the earth! Do they remain silent?! The people of falsehood do not remain silent – neither abate nor slow down. They have [ خطط جهنمية -i.e. paths or footsteps leading to the hell fire] which they enforce and thereafter they demand silence from the people of truth! They approach the Salafi methodology and say to you, “This tears apart! This splits!” Rather, the Ahwaa [the bidah, etc] and the Dalaalaat [deeds, views, and beliefs that are tantamount to misguidance] are what splits and tears the Ummah apart, which the people of falsehood are ardent in spreading on the internet at present and places of falsehood in the newspapers, magazines and the schools. They spread their falsehood in every place, but the very thing that is difficult for them is to hear the voice of truth! [10]

Shaikh Shamsuddeen Al-Afghaani [may Allah have mercy upon him] said: Ahlul Bidah are the ones who kindle temptations and disorder. They are chaotic people and are deprived of safety and security.  They are a people of temptation and disturbance as opposed to Ahlul Hadeeth Was-Sunan [i.e. those who steadfastly follow the authentic Ahaadeeth of the Prophet and his Sunnah]. Have they [i.e. the people of Sunnah] committed what the people of bidah and trials have committed?! The people of bidah trespass alongside enmity and Bidah, whilst Ahlus Sunnah respond and defend (the religion). [11]

Faris says: “Teaching often doesn’t attract as many followers or attention, while debates and controversy do”.

Observation:

Firstly, the insights we have shared thus far, drawn from the upright scholars, are more than sufficient. It is essential to discern truth from falsehood, irrespective of whether such distinctions are labeled as controversial. This term may be wielded by those who seek to undermine the efforts of those who advocate for righteousness and denounce wrongdoing. Furthermore, we have emphasised the importance of consulting the scholars.

Secondly, regarding the eagerness with which individuals seek to engage in learning, this enthusiasm is solely Tawfeeq granted by Allah. Thus, we ask Allah:

اَللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا, وَ رِزْقًا طَيَّبًا, وَ عَمَلاً مُتَقَبَّل

O Allah, I ask you for beneficial knowledge, a good provision, and deeds that will be accepted.

[Sahih Ibn Majah 762]

Finally, Faris says in the context of everything he has stated: “This serves as a test of sincerity and honesty”.

Observation:

There is no doubt that every act of worship is a test of one’s sincerity to Allah, encompassing the aspects of Aqeedah and Manhaj, as well as the refutation of erroneous principles and notions -either in general or specific – when necessary, irrespective of who may subjectively deem them controversial. 

Allah, The Exalted, says:

قُلۡ هَـٰذِهِۦ سَبِيلِىٓ أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ عَلَىٰ بَصِيرَةٍ أَنَا۟ وَمَنِ ٱتَّبَعَنِى‌ۖ وَسُبۡحَـٰنَ ٱللَّهِ وَمَآ أَنَا۟ مِنَ ٱلۡمُشۡرِكِينَ

Say (O Muhammad): “This is my way; I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters, and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah).”

[أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ – I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism)]. 

Al-Allamah Saalih Al-Fawzaan, may Allah preserve him, said: 

This part of the Ayah contains a notification regarding sincerity because some people call to themselves. It may be that a person propagates, and delivers lectures and sermons, but his goal is to become apparent to the people [Foonote a] – to receive some status, be praised, and that people gather and become numerous around him. If this is his aim, then he is not a caller to (the path of) Allah; rather he is a caller to himself. The person who abandons Dawah has abandoned a great obligation and the person who is not sincere in Dawah has fallen into great danger because Dawah has to be carried out sincerely for the sake of Allah and the aim should be to establish Allah’s Shariah- to guide and benefit the people, whether you are praised or rebuked. As for some people, when they are not praised and promoted, they abandon Dawah. This is proof that such a caller is not a caller to Allah, rather he only calls to himself. Therefore, the Muslim should be warned that his aim in Dawah should be sincerity, to benefit the people, free them from Shirk and bidah, free them from those affairs that are in opposition to the Shariah, and fulfill what is obligated to him. A large number of people around a person is not proof that such a person is virtuous because some of the Prophets were only followed by a few people. “A Prophet will come on the day of judgment with a few followers and a Prophet will come with no followers”. [Bukhaari 5705]. Therefore, does this mean that such a Prophet is not virtuous? Absolutely not! A person does not look at the large number of people who are present because the Prophet [peace and blessings of Allah be upon him] said to Ali, “If Allah gives guidance to a single man through you, it is better for you than possessing red camels”. [Bukhaari 3009] [12]

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

And Allah knows best

[1] المقالات الشرعيّة pages 14-15

[2] An Excerpt from Sharh Hadeeth Innaa Kunnaa Fee Jaahiliyyatin pages 9-12

[3] Fataawa Fadeelah Ash-Shaykh Rabee’ Al-Madkhalee (1/273)

[4] Fataawa Fadeelah Ash-Shaykh Rabee’ Al-Madkhalee (1/277)

[5] Excerpt from “Al-Ajwibah Al Mufeedah”. Question number 66. Page 162

[6] Sharh Hilyati Taalibil Ilm pages 253-254

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

[8] An Excerpt from “Awnul Baaree Bi-Bayaan Maa Tadammanahu Sharhus Sunnah Lil-Imaam Al-Barbahaaree”. 2/970-972]

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

[10] Question number 16. Pages 28-29 in الإجابات الجلية عن القضايا المنهجية – Note: This particular excerpt is found in the second section of the book, titled: كشف الستار عما تحمله بعض الدعوات من أخطار ]

[11] Source: 1/26-27: عداء الماتريدية للعقيدة السلفية –

[12] An Excerpt from ‘I’aanah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed’ pages 97-98 Publisher: Ar-Risaalah Publishers 1st edition 1428AH (Year 2007). 

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

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

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Scholars of Islam.

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

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

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

The Sixth Excerpt:

Fusool_Shaikh_Rabee_Chapter_6_Excerpts

[2] Truth Remains Crystal Clear, Even As Persistent, Unapologetic Wrongdoers Attempt to Cloak Themselves In The Tweets and Words of Scholars and Students of Knowledge

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

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

Abu Hurairah, may Allah be pleased with him, said: “One of you looks at the speck in his brother’s eye while forgetting the stump in his own eye.” [1]

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

This narration shows that it is obligatory to preoccupy himself with his faults before looking at those of others. It is a severe heedlessness that a Muslim becomes heedless of his faults and delays rectification of himself, yet he criticises others even though his faults are more and greater than those of others. Therefore what is obligated to a Muslim and a Muslimah is to strive to prevent oneself from violating Allah’s commands and prohibitions. Also, one should strive to call others to the (path of) Allaah, so that they are distanced from sins – as sins are a heavy burden on a person in this life and the next- and make them inclined towards obedience to Allah, which will make their scales of good deeds heavy, earns a person paradise and the pleasure of Allah, and saves him from Allah’s anger and His painful punishment. 

However, it must be borne in mind that warning against ahlul bidah – those who call to their bidah through speech and books-is not tantamount to seeking after the faults of others, for indeed to warn against ahlul bidah is an established Sunnah- obligated by the Qur’an and the Sunnah. That is because to abandon the mention of a Mubtadi to warn against him is tantamount to abandoning enjoining good and Forbidding evil. Therefore, we must make a distinction to know what is commanded and what is prohibited, and the difference between warning against (innovators, innovations) and the (blameworthy act) of seeking after the faults of others. [2] [End of quote]

We ask Allah to include us among those who diligently reflect upon their own shortcomings, who are preoccupied with their shortcomings, and who earnestly endeavour to rectify themselves. Furthermore, may Allah include us among those who advocate for righteousness, discourage wrongdoing, and graciously accept counsel from all who offer us the light of truth. Imam Fudayl Ibn Iyad, may Allah have mercy upon him, said: “Humility is that you humble yourself to the truth and accept it from the one who says it. Humility is that you accept the truth, even if heard from a child or the most ignorant person”. [3]

Once more, we have witnessed a group of unapologetic, self-entitled, and self-important individuals emphasising a tweet by Shaikh Muhammad Bin Ghalib Al-Omari, may Allah preserve him. It is crucial to remind ourselves that not everyone who advocates for refraining from scrutinising the shortcomings of others possesses the moral fortitude to uphold such a principle, nor does every individual who asserts that criticism must be grounded in accuracy, justice, and piety is one who genuinely adheres to this standard. For instance, during the lockdowns, we witnessed a troubling trend where individuals, now champions of subjective justice and virtuous conduct, engaged in mockery and harsh treatment of others. Despite the undeniable evidence that their behaviour during this period was wholly inappropriate, they have yet to offer an apology. In addition, they are also required to apologise for other misdeeds. Some of them, who retweeted Shaikh Muhammad’s tweet, are infamous for their victim mentality. They exhibit a reluctance to recognise their responsibilities to others and frequently resort to various online strategies to evade accountability, all while minimising the gravity of their actions. Therefore, each claimant must undergo a meticulous evaluation, considering their statements, behaviours, and the surrounding context. Let us revisit the original tweet by Shaikh Muhammad:

نصيحة لبعض الأفاضل من طلبة العلم

لا تجعل نظرك إلى غيرك نظر النقد دائما،

فالنقد للكتاب أو العبارة أو الصوتية؛ يحتاج إلى علم وعدل وورع؛ وإلا وقعت في جهل وظلم وفجور.

ليس من الصواب أن يكون قولك صوابا دائما، فذلك قول رسولنا صلى الله عليه وسلم لا غيره.

عوّد نفسك على قبول الحق؛ ولو كان من عدوّك، فذلك دليل رجاحة عقلك، وهو عنوان تعظيم الحق

An advice for some of the virtuous ones from the students of knowledge: Do not consistently view others through a lens of criticism. Critiquing a text, statement, or audio requires knowledge, justice, and ورع [4]; otherwise, you risk falling into ignorance, injustice, and evil doing. It is not correct to assume that your perspective is always correct, as only the speech of our Messenger, peace and blessings of Allah be upon him, hold that distinction. Train yourself to accept the truth, even if it comes from an adversary, as this reflects the soundness of your intellect and signifies an exaltation of the truth. [End of quote] [Paraphrased]

May Allah include us among those who embrace and submit to the truth. Nevertheless, this tweet does not diminish the importance of pursuing the specific matter that warrants promoting good and asking those individuals to recant their bad behaviour. Those who have made some specific clear mistakes and continue in them, despite being advised to correct their ways, cannot use this tweet as a defence against scrutiny. Furthermore, they cannot assert that anyone seeking an apology is acting out of ignorance or malice. Anyone making such claims, whether directly or indirectly, and regardless of their standing in the eyes of the people in the East or the West, must provide evidence to support their position. We do not rely on the likes of these general statements to absolve anyone of responsibility, nor can any retweeter – who pursues an agenda to deflect responsibility – make this statement of Shaikh Muhammad take precedence over the concrete evidence of their misdeeds that they are required to address. The most effective course of action is to stop lamenting about the alleged unfair scrutiny they are experiencing or the risk that those advocating for proper conduct may succumb to ignorance and wrongdoing. Instead, they should maturely acknowledge their errors, reflect on the circumstances, and offer a sincere apology. Although this approach can be challenging and often leads individuals to deflect blame and engage in psychological avoidance, we must all ask Allah to grant us the Tawfeeq to adhere to the truth.

The habitual use of deflection on social media based on some of the statements of scholars and their students is becoming a detrimental trend. It serves as a means to manipulate the narrative. This should not discourage us; rather, whenever people utilise this deflection and cast themselves as victims of unwarranted scrutiny, we will address it. Ultimately, anyone who chooses to defend them—regardless of their position—and makes statements that are erroneous, speculative, or partially true will be met with a response, whether they are located in the East or the West. We undertake this task only when attempts to manipulate the narrative are executed discreetly, with the perpetrator hiding behind the broad or specific remarks of individuals deemed important by the public.

We ask Allah:

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

[1] Sahih Mawqoof (As-Saheehah 1/74-75) 

[2] Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad. 2/205

[3] Madarij As-Salikin 2/342

[4]: الورع  – Al-Wara (apprehensive fear): The translation of this term as “Apprehensive fear” was taken from one of Shaikh Abu Iyad’s articles

 

[1] Truth Remains Crystal Clear, Even As Persistent, Unapologetic Wrongdoers Attempt to Cloak Themselves In The Tweets and Words of Scholars and Students of Knowledge

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

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

Allah, The Exalted, says:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَكُونُوا۟ مَعَ ٱلصَّٰدِقِينَ
O you who believe! Be afraid of Allah, and be with those who are true (in words and deeds). [at-Tawbah 119]

Recently, we observed certain unapologetic, self-amazed and self-entitled wrongdoers retweeting and emphasising a tweet by Shaikh Muhammad Bin Ghalib Al-Omari. Therefore, it is essential to remind ourselves that not every person who asserts a claim possesses the integrity to do so, nor is every self-proclaimed victim genuinely oppressed. Indeed, some of those who echoed this statement are notorious for their victim mentality, an unwillingness to acknowledge their obligations to others and a penchant for employing various online tactics to evade accountability for their misdeeds, all while downplaying the severity of their actions. Thus, each claimant must undergo a thorough examination, taking into account their declarations, behaviours, and the context surrounding them. To begin, here is the statement that was initially shared by Shaikh Muhammad and subsequently retweeted by some of these persistent wrongdoers:

أن تكون معي سأجمع لك كلّ حسنة وإن صغرت، وأكذّب فيك كل صادق،وأغض الطرف عن كل منقصة فيك
وإن لم أوافقك فسأقبل فيك كل كذب، وأصدق فيك كل كذوب،وأطمس منك كل حسنة.
وأصمك بالجهل والغفلة والحمق وكل أمر أنت منه براء.
هكذا حال من يكون ولاؤه وبراؤه لغير ربه،
ولو أنصف لأكرم نفسه وأحسن لغيره

If you are with me (affiliated or in agreement), I’ll gather every good for you, even if small, and I will belie every truthful speech uttered against you, and turn a blind eye to every shortcoming in you; however, if disagree with you, I’ll accept every lie uttered about you, believe every profuse liar (about) you, wipe out every good in you, characterise you with ignorance, heedlessness, and folly, along with every matter from which you are innocent. This is the situation (or condition) of one whose loyalty and disloyalty is for other than his Lord. If he were just, he would honour himself and treat others with kindness. [End of paraphrased quote]

Firstly, we remind one another that Allah, The Exalted, says:

الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ

Friends on that Day will be foes one to another except the pious. [Az-Zukhruf 67]

Secondly, should anyone exploit the aforementioned tweet for personal gain, to assert rights they do not possess, or to project their own insecurities in hopes of receiving unmerited validation from others, we must remind them of the words of the Messenger, peace and blessings of Allah be upon him: “Indeed, I am only a human being and you people (i.e. disputants) come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hellfire and let him not take it”.

Some Benefits Derived From This Hadeeth:

The Ummah (i.e. the Shariah Judges) judge based on what is apparent; however, the judgement of a judge cannot prohibit the lawful and allow the unlawful (i.e. when proven erroneous). This Hadeeth contains a refutation against those who say that the Messengers possess knowledge of the unseen. This hadeeth also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood concerning what is hidden within it. This hadeeth shows that the one who receives a judgement in his favour is more aware than every other person of whether he is entitled to it or a falsifier. So, he takes if entitled or leaves it if he is a falsifier because, in reality, a judgement cannot change an affair from what it was in origin (i.e. the original truth in the affair before its distortion or concealment]. This hadeeth shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood. This hadeeth is proof to show that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct. This hadeeth shows that the Mujtahid is forgiven (when he makes a mistake). [1]

Furthermore, let it be known that those who manipulate this tweet to distort the truth, evade their obligations, and perpetuate discord through both their speech and deeds—whether overtly or subtly—should be reminded of the words of the Messenger, peace and blessings of Allah be upon him: “The most hated of men in the sight of Allah is the one who is most quarrelsome”.

Al-Allamah Zaid Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said: A warning against argumentation, falling into wicked behaviour and its severe (consequences), especially if the argumentation is based on falsehood. As for when it is based on truth, there is nothing wrong with that for the one who has a right to do so; but he should be just in his argument so that he does not enter into oppression or error, and Allah knows best. The hadith is related to warning against lying during argumentation, presenting falsehood and beautified speech into it until one changes falsehood into truth and truth into falsehood – not bothered about making an oath, lying or giving false witness. All this occurs from a person who is extremely quarrelsome, goes into excess in the affair and does not feel shy in the presence of Allah, neither fears punishment in this life nor the next life. When it is the case that the extremely quarrelsome person is blameworthy, then indeed the person who has good conduct – if entitled to something – during an argument and other affairs, will not utter except truth, and will not seek after anything except the truth, neither lies nor deceives the Shariah judge. This is from the characteristics of the people of Iman- those whom Allah praised in the Qur’an and the Prophet, peace and blessings of Allah be upon him, praised them in the pure Sunnah. [2]

Finally, we remind them that Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

Beware of ka’dhib (lies) because it corrupts one’s ability to illustrate information based on what it should be in reality. It corrupts one’s ability to illustrate information and his ability to teach the people. The liar portrays what is non-existent as something present and what is present as something non-existent. He portrays truth as something false and falsehood as something true; he portrays good as evil and evil as good, so this corrupts his conception and knowledge, which then becomes a punishment upon him. Then he portrays what is not true to the one deceived by him – the one who is inclined towards him- so he corrupts his conception and knowledge. The soul of the liar turns away from the existing reality -inclined towards what is non-existent and gives preference to falsehood. And when his conception and knowledge is corrupted, which is the basis of every wilfully chosen deed, his deeds become corrupt and marked by lies, so those deeds would emanate from him just as lies emanate from the tongue- he neither benefits from his tongue nor his deeds. This is why lying is the basis [or foundation] of immorality, just as the Prophet, peace and blessings of Allah be upon him, said, “Indeed lies lead to immorality [or wickedness] and indeed immorality [or wickedness] leads to the fire. [Bukhaari 2606/2607]

Firstly lies emerge from the heart and then on the tongue, so it corrupts it; then it transfers to the limbs and corrupts its actions, just as it corrupts the statements of the tongue. Therefore, lying prevails over his statements, deeds, and state of affairs; corruption becomes deeply rooted in him, and its disease leads to destruction if Allah does not grant him cure with the medication of truthfulness, which uproots it from its source. This is why the basis of all the deeds of the hearts is based on truthfulness; and the basis of their opposites – such as showing off, self-amazement, pride, being glad [with ungratefulness to Allah’s Favours], conceitedness, boastfulness, insolence, weakness, laziness, cowardice, disgrace and other than them- is lies. The origin of every righteous deed- whether carried out in private or public- is based on truthfulness. And the origin of every corrupt deed – whether carried out in private or public- is lies. [3]

We ask Allah: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well].

[1] Sahih Al-Bukhaari. Kitaab Al-Ahkaam (Book of Judgements): Chapter 29. Hadeeth Number 7181 with Fathul Baari

[2] An Excerpt from at-Taleeqaatul Maleehah Alaa Silsilatil Ahaadeeth As-Saheehah. 1/26

[3] Al-Fawaa’id. pages 202-203

Observations On Markaz at-Tawheed (Stoke On Trent) Two Years Ago

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

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

Umar Ibn Al-Khattaab, may Allah be pleased with him, said: “People were (sometimes) judged by the revealing of a Divine revelation during the lifetime of Allah’s Messenger but now there is no longer any more (new revelation). Now we judge you by the deeds you practice publicly, so we will trust and favour the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, because Allah will judge him for that; but we will not trust or believe the one who presents to us an evil deed even if he claims that his intentions were good”. (1)

Imaam Abdul-Azeez Bin Baaz, may Allah have mercy upon him, said: “Whoever manifests good, it will be accepted from him and a good suspicion is held about him. And if he manifests evil, it will be held against him and an evil suspicion is held about him”. (2)

We Are Dealing With Specific Individuals at [Markaz Tawheed- Stoke On Trent] With a Severe or (Chronic) Hizbiyyah Syndrome!

Part 1: The Affair of Markaz Tawheed (Stoke On Trent), Greenlane and Ikhwaaniyyah In Manhaj!

Part 2: The Affair of Markaz Tawheed (Stoke On Trent), Greenlane and Ikhwaaniyyah In Manhaj! [Using Statements of Upright Scholars as Smokescreen]

Part 3: The Affair of Markaz Tawheed (Stoke On Trent) and Greenlane: [Exposing Deception of Transmitters Who Fish In Murky Waters Regarding Shaikh Wasiyullaah’s Views On Salafipublications]

[4] The Affair of Markaz Tawheed (Stoke On Trent) and Greenlane: [Hizbiyyoon at Markaz Tawheed Desperately Quote a Rider of The Tamyee Trojan Horse (Ibraaheem Ar-Ruhayli)]

[5] The Affair of Markaz Tawheed (Stoke On Trent) – [Four Brief Observations On Their Desperate Tactics In Defamation That We’re Lacking in Al-Walaa Wal Baraa]

[6] The Affair of Markaz Tawheed: [O Truthful Adherents to Salafiyyah In Stoke On Trent! Neither Participate Nor Spend a Penny In An Event That Will Aid Staunch Soofees to Strengthen Their Bidah and Misguidance]

[7] The Affair of Markaz Tawheed: [After Reality Behind Shaikh Wasiyullaah’s Views Were Unveiled In Doubts Around Dawah (Audio 9), Blazing Hizbiyyoon Parroted Statements of Another Shaikh Fulaan Without An Atom’s Weight of Evidence]

[8] The Affair of Markaz Tawheed: [An Affair Blazing Hizbi or Those Specific Hizbiyyoon Hate to Hear About Refutations of Al-Allaamah Ahmad Bin Yahyah An-Najmi Against Shaikh Bin Jibrin]

[9] The Affair of Markaz Tawheed: [Shaytaan or Urge of The Evil Soul Enticed Insolent Liar (Kadh’dhaabun Ashir) at Markaz Tawheed to Slander Shaikh Abu Khadeejah]

[10.1] The Affair of Markaz Tawheed: [A Principle Regarding Unity, Splitting and Cooperating With Ahlul Bidah]

[10.2] The Affair of Markaz Tawheed: [A Principle Regarding Splitting, Takfeer, Tabdee and Cooperating With Ahlul Bidah!]

[10.3] What is Our Call? A Declaration From Masjid Al-Furqan and Masjid Abi Hurairah to Hizbiyyoon of Markaz Tawheed!

[10.4] The Affair of Markaz Tawheed: [Close Scrutiny of Their Inclination Towards Using Scholars Seen In The Presence of Ahlul Bidah As An Alibi to Co-operate With Ahlul Bidah!

[11] The Affair of Markaz at-Tawheed: [General Statements By Way of Which Reality Is Concealed- Truth Mixed With Falsehood]

Spiteful Slanderers Amongst Blazing Hizbiyyoon – at Markaz Tawheed – Emerge to Make False Accusations Against a Salafi Brother’s Business Dealings

Till When Will You Peddle The Bold-Faced Lie That Issues Between (Masjid al-Furqan/Masjid Abi Hurairah) and Markaz at-Tawheed Is Personal and Not Related to Manhaj?!

[6] You’ve Dropped Many Scholars [Yahyah Al-Hajuri]! [Response to Hizbiyyoon, Deceivers, and Concealers at Markaz at-Tawheed (Stoke On Trent)]- [Conclusion of Part 1 of This Series]

Spiteful Slanderers Amongst Blazing Hizbiyyoon – at Markaz Tawheed – Emerge to Make False Accusations Against a Salafi Brother’s Business Dealings

[1] You’ve Dropped Many Scholars (Faalih Al-Harbi)! [Response to Hizbiyyoon, Deceivers, and Concealers at Markaz at-Tawheed (Stoke On Trent)]

[1.2] You’ve Dropped Many Scholars [Faalih Al-Harbi and Dr Muhammad Bin Haadi]! [Response to Hizbiyyoon, Deceivers, and Concealers at Markaz at-Tawheed (Stoke On Trent)]

[3] You’ve Dropped Many Scholars [Fawzi Al-Bahrayni]! [Response to Hizbiyyoon, Deceivers, and Concealers at Markaz at-Tawheed (Stoke On Trent)]

[4] You’ve Dropped Many Scholars [Ali Al-Halabi and Saleem Al-Hilaali]! [Response to Hizbiyyoon, Deceivers, and Concealers at Markaz at-Tawheed (Stoke On Trent)]

[5] You’ve Dropped Many Scholars [Saalim At-Taweel]! [Response to Hizbiyyoon, Deceivers, and Concealers at Markaz at-Tawheed (Stoke On Trent)]

[6] You’ve Dropped Many Scholars [Yahyah Al-Hajuri]! [Response to Hizbiyyoon, Deceivers, and Concealers at Markaz at-Tawheed (Stoke On Trent)]- [Conclusion of Part 1 of This Series]

[1] Saheeh Al-Bukhaari 2641

[2] An Excerpt from Al-Hulalul Ibreeziyyah Min At-Taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaariy 2/397 footnote 2