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Included among the oppressors is the Mubtadi and others who intentionally disseminate anything that contradict Islam – [By Allamah Rabee Ibn Hadi Al-Madkhali]

Written by Abdullah Jallow on . Posted in Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Callers & Individuals, Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Sin, Worship - 'Ibaadah'.

In The Name of Allah The Beneficent The Most Merciful.

Allah says:

وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُم مِّن دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنصَرُونَ

And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor you would then be helped. (Hud: 113)

Do not incline towards the oppressors—those who oppress the people by (shedding) their blood, (seizing) their wealth, and (violating) their honour, or they oppress people in their religion through Bidah and various forms of misguidance, spreading harmful propaganda and calls (ideas) that contradict Islam. Refrain from inclining towards such people; do not assist them or support their falsehoods. The verse includes all these types (of people).

Every follower  of falsehood is an oppressor, every Mubtadi is an oppressor, and everyone who (violates) a Muslim’s honour is an oppressor. Therefore, do not lean towards any of them, thus you are afflicted by the fire. That is because when you incline towards the sinner, the Mubtadi, the oppressor, the criminal, the one who violates people’s honour and those who violate the sanctity of the Islamic legislation, it is as if you are pleased (with that), as if you are aiding and endorsing. A believer must exercise caution to avoid falling into this perilous inclination. A believer should be careful of this type of inclination, for indeed it is from the causes of deviation and misguidance, and Allah’s refuge is sought.

فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ 

So when they turned away (from the Path of Allah), Allah turned their hearts away (from the Right Path). And Allah guides not the people who are Fasiqun (rebellious, disobedient to Allah)]. [As-Saff 5] 

An Excerpt from Al-Wasaayaa Al-Manhajiyyah Pg 20.

[13] O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [Pretending to be Victimised]

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

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

The Messenger, peace and blessings of Allah be upon him, said: “If the people were to be given in accordance with their claim, men would claim the fortunes and lives of (other) people, but the onus of proof is upon the claimant, and the taking of an oath is incumbent upon him who denies.” [1] 

This suggests that whenever a person makes a claim and subsequently receives what they assert, people may make claims concerning blood and wealth. For instance, asserting that someone has unjustly taken the life of their child, or that their belongings have been stolen, or that they were denied the return of borrowed items. These assertions relate to property and rights issues; however, the Prophet, peace be upon him, emphasised the significance of lives and properties as essential, along with the Huqooq (the rights and obligations owed to others). [2] 

Some claim that Faris has been wronged, mistreated, and slandered because of this series. However, they have failed to provide any evidence to substantiate their claims. The articles constantly criticised Faris for his reprehensible attacks, arguing that the approach of those who seek clarity regarding the affair of Dr. Muhammad Bin Hadi is not only a foolish pursuit but also influenced by Shaytaan. Furthermore, he has been challenged for suggesting that the issue between Dr. Muhammad Bin Hadi and Al-Allamah Rabee should be dismissed, which misleads those who are unaware into thinking that this is the core of the matter. In reality, the primary concern lies with the unjust Tabdee that Dr. Muhammad has directed at several senior students of knowledge. We subsequently elaborated on this reality, drawing insights from the elucidations provided by the senior students in the West. Furthermore, we held him accountable for making a statement that invites a multitude of questionable interpretations. He expressed his disagreement with certain assertions made by Salafipublications; however, he failed to clarify whether his objections pertain to Aqeedah, Manhaj, or Fiqh. This is what warranted the rebuke against him.

So, when fervent supporters lament the perceived injustice faced by Faris, we remind them that the onus of proof lies with the accuser. There is no space for emotional rhetoric, unwarranted self-pity, or willful ignorance of the glaring truths illuminated by his morally bankrupt discourse. It is obligatory to acknowledge one’s faults rather than attempt to assert that one is a victim of defamation while offering no substantial proof. We have observed such conduct from individuals consumed by a desire for retribution, who pursue emotional gratification through unfounded accusations, neglecting the importance of truth and honesty. 

It is imperative that Faris guards against the influence of false memories, which can distort one’s perceptions and lead to erroneous assertions. His mind should not be riddled with voids, thus conjuring illusory recollections of his actions. The criticisms directed at him are not merely a consequence of hearing a singular narrative or being subjected to partial information; rather, his own declarations serve as a testament to his culpability. Consequently, we remain entirely unfazed by the gullible fans who launch baseless allegations against us, seeking to deflect scrutiny from their deceitful mentor or undermine the credibility of those who testify against him. Faris is neither at liberty to express his thoughts without consequence nor absolved of responsibility for his words; the privilege of free expression is inherently linked to accountability. If one cannot embrace this principle, it would be obligatory to remain silent, as the Messenger, peace and blessings of Allah be upon him, said: “Whoever believes in Allāh and the Last Day, let him speak goodness or else remain silent”. [3]

He and his admirers must resist the allure of social media sensationalism, which has led them to question their own recollections, overlook the palpable realities around them, and misinterpret situations. Finally, unless Faris embraces the duty of honesty regarding the matter of Dr. Muhammad Bin Hadi and retracts his contemptible remarks about those he deems foolish in their pursuit of this affair—whom he accuses of being swayed by Shaytaan— he stands culpable of Fujoor Fil Khusoomah. Imam Muhamad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said: “Fujoor Fil Khusoomah (Iniquity in disputes) encompasses two types: rejecting what one must fulfill and the assertion of rights to which one is not entitled”. [4] 

We ask Allah:

اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي  

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

————————————————-

Part 1: O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see!

https://salafidawahmanchester.com/2024/08/10/o-faris-al-hammadi-the-time-has-arrived-for-your-deceitful-and-absurd-statements-to-be-unveiled-for-all-to-see/

Part 2: O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! – salafidawahmanchester.com/

https://salafidawahmanchester.com/2024/08/10/2-o-faris-al-hammadi-the-time-has-arrived-for-your-deceitful-and-absurd-statements-to-be-unveiled-for-all-to-see/

Part 3: O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [A Brief Examination of Faris’s Main Assertions] – salafidawahmanchester.com/

https://salafidawahmanchester.com/2024/08/11/part-3-o-faris-al-hammadi-the-time-has-arrived-for-your-deceitful-and-absurd-statements-to-be-unveiled-for-all-to-see-a-brief-examination-of-fariss-main-assertions/

Part 4: O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [Faris hit us and wept; preceded us and lodged a complaint] – salafidawahmanchester.com/

https://salafidawahmanchester.com/2024/08/12/part-4-o-faris-al-hammadi-the-time-has-arrived-for-your-deceitful-and-absurd-statements-to-be-unveiled-for-all-to-see-faris-hit-us-and-wept-preceded-us-and-lodged-a-complaint/

[5] O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [Duplicitous Faris seeks to divert attention from serious issues that are as evident as the midday sun.] – salafidawahmanchester.com/

https://salafidawahmanchester.com/2024/08/12/5-o-faris-al-hammadi-the-time-has-arrived-for-your-deceitful-and-absurd-statements-to-be-unveiled-for-all-to-see-duplicitous-faris-seeks-to-divert-attention-from-serious-issues-that-are-as-eviden/

[6] O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [Deceitful Faris Attempts to Divert From The Core Issue Concerning Certain Individuals Who Ardently Support Dr. Muhammad at The Cost of The Recantation Demanded From Him] – salafidawahmanchester.com/

https://salafidawahmanchester.com/2024/08/13/6-o-faris-al-hammadi-the-time-has-arrived-for-your-deceitful-and-absurd-statements-to-be-unveiled-for-all-to-see-deceitful-faris-attempts-to-divert-from-the-core-issue-concerning-certain-individu/

[7] O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [A question put to Faris “Everywhere I see Tabdee.”] – salafidawahmanchester.com/

https://salafidawahmanchester.com/2024/08/14/7-o-faris-al-hammadi-the-time-has-arrived-for-your-deceitful-and-absurd-statements-to-be-unveiled-for-all-to-see-reveals-his-ludicrous-double-standards-with-the-declaration-every-time-i-see-ta/

Part 8: O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [Self-styled Peacemaker and Deceiver] – salafidawahmanchester.com/

https://salafidawahmanchester.com/2024/08/15/part-8-o-faris-al-hammadi-the-time-has-arrived-for-your-deceitful-and-absurd-statements-to-be-unveiled-for-all-to-see-self-styled-peacemaker-and-deceiver/

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

https://salafidawahmanchester.com/2024/08/21/9-o-faris-al-hammadi-the-time-has-arrived-for-your-deceitful-and-absurd-statements-to-be-unveiled-for-all-to-see-brother-did-you-advise-faris-privately-prior-to-rebuking-him/

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

https://salafidawahmanchester.com/2024/08/22/10-o-faris-al-hammadi-the-time-has-arrived-for-your-deceitful-and-absurd-statements-to-be-unveiled-for-all-to-see-examine-thoroughly-before-hastily-claiming-that-proper-etiquette-has-been-disrega/

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

https://salafidawahmanchester.com/2024/08/22/11-o-faris-al-hammadi-the-time-has-arrived-for-your-deceitful-and-absurd-statements-to-be-unveiled-for-all-to-see-an-ambiguous-statement-regarding-his-disagreements-with-some-salafiyyoon/

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

https://salafidawahmanchester.com/2024/08/23/12-o-faris-al-hammadi-the-time-has-arrived-for-your-deceitful-and-absurd-statements-to-be-unveiled-for-all-to-see-cautioning-our-beloved-youth-regarding-individuals-whose-statements-and-stances-l/

[1] https://www.nawawis40hadith.com/nw/hadith/33/the-proof-is-upon-the-claimant

[2] https://www.alathar.net/home/esound/index.php?op=codevi&coid=30871 paraphrased

[3] https://www.nawawis40hadith.com/nw/hadith/15/honouring-the-guest

[4] https://www.youtube.com/watch?v=FGtZtOBbif4&feature=youtu.be

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

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

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

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

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

The Fifth Excerpt:

Fusool-Shaikh-Rabee_Chapter5_Excerpts

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

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

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

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

الاستئذان على أبيه.

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

قال: ما اسمه ؟

قال داود

قال : من أين؟

قال: من أهل أصبهان.

قال: أي شيء صناعته ؟

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

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

يقربني.

قال : يا أبت ينتفي من هذا وينكره.

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

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

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

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

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

وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ ۖ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ

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

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

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

 بَلِ ٱلْإِنسَٰنُ عَلَىٰ نَفْسِهِۦ بَصِيرَةٌ

وَلَوْ أَلْقَىٰ مَعَاذِيرَهُۥ

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

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

We ask Allah:

اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي  

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

—————————————————-

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

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

[1] Tarikh Baghdad 8/374]

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

[3] An Excerpt from Tafseer Muyassar

[4] Tafseer Ibn Katheer

Be Alert When Our Children Utilise Terminology to Describe Incidents During Catastrophes and Disasters

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Shirk, Worship - 'Ibaadah'.

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

Must Read: The Two Definitions of Science- By Shaik Abu Iyad (may Allah preserve him)

http://www.aboutatheism.net/articles/juvtbpd-understanding-the-two-definitions-of-science-and-scientific-enquiry.cfm

Allah, The Exalted, says:

مَآ أَصَابَ مِن مُّصِيبَةٍ فِى ٱلْأَرْضِ وَلَا فِىٓ أَنفُسِكُمْ إِلَّا فِى كِتَٰبٍ مِّن قَبْلِ أَن نَّبْرَأَهَآ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ

لِّكَيْلَا تَأْسَوْا۟ عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا۟ بِمَآ ءَاتَىٰكُمْ وَٱللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lauh Al-Mahfuz) before We bring it into existence. Verily, that is easy for Allah.  So that you may not be sad over matters you fail to get, nor rejoice because of what has been given to you. And Allah likes not prideful boasters. [Al-Hadid 22-23]

They say a “Natural Disaster” is a natural event such as a flood, earthquake, or tsunami that kills or injures a lot of people; a sudden and terrible event in nature (such as a hurricane, tornado, or flood) that usually results in serious damage and many deaths; natural hazards, extreme, sudden events caused by environmental factors such as storms, floods, droughts, fires, and heatwaves; violent events that are outside the control of humans. They are caused by the forces of nature and may result in loss of life, injury, and property damage. There are many types of natural disasters, including avalanches, drought, earthquakes, flooding, hurricanes, tornados, tsunamis, volcanic eruptions, etc.

First, it is essential to scrutinise the language employed by individuals who have dismissed Tawhid. “The foundation of a person’s faith in Islam lies in the declaration that there is no deity deserving of worship except Allah and that Muhammad, peace and blessings of Allah be upon him, is His Messenger. This entails a belief in Allah, affirming His Oneness without any partners, adhering to His commands, avoiding what He has prohibited, and dedicating worship solely to Him. Upholding this principle requires the rejection of any expression that embodies Shirk or Kufr, or that may lead to either of these”. [1]

“A fundamental principle in Islam is the understanding that words or terms can be categorised into two types: those found in the Qur’an and the authentic Sunnah. Every believer has to affirm what Allah and His Messenger have affirmed and reject what they have negated. The words affirmed by Allah represent the truth, while those negated by Him are indeed false, as Allah speaks the truth and guides humanity to the straight path. The terms of the Shari’ah are sacred, and one needs to seek the accurate meanings intended by the Messenger, peace and blessings of Allah be upon him, to affirm what he affirmed and reject what he rejected. It is obligatory for us to believe in and affirm everything he has conveyed and to follow his commands. In contrast, for words or terms that are not present in the Qur’an or authentic Sunnah, and for which the Salaf did not reach a consensus on their affirmation or negation, no one needs to align with those who either affirm or negate them until their intended meaning is clarified. If the intended meaning aligns with the revelations, commands, and prohibitions conveyed by the Messenger, it is accepted; however, if it contradicts those teachings, it is to be dismissed”. [2]

We must exercise caution when our children refer to the phrase “natural disaster,” as those who oppose Tawhid may imply that events in the universe occur independently of Allah’s Will. 

Imam As-Sadi, may Alaah have mercy upon him, stated: 

The greatest evils of knowledge and its contradictions arise from becoming familiar with creation while neglecting its Creator, understanding effects without recognising the One who brought them into existence, examining causes without acknowledging the source of those causes, and exploring paths without clear and sound objectives. The shortcomings inherent in this form of understanding are manifold, and the consequences are severe. Indeed, many atheists and those misled by them possess expertise in the natural sciences; however, they limit themselves to this knowledge and remain oblivious to its connection with the Creator and the ultimate cause.

Concerning the knowledge encompassed within the natural sciences, individuals in this field often perceive themselves as the sole possessors of understanding regarding the marvels and enigmas of nature—knowledge that they believe is exclusive to them. This perception elevates their status above others, leading to a sense of arrogance and self-deception. They limit their focus to these sciences, viewing them as the ultimate objective and purpose, which consequently results in significant misguidance and a lack of depth in both knowledge and intellect. Had they recognised and affirmed their belief in the true Creator, the One who governs all aspects of the Universe—who has intricately linked means and causes to His divine decree—they would understand that these means and causes reflect His Perfect Wisdom. Indeed, Allah, the Most High, is All-Wise; He has positioned all things appropriately, establishing a remarkable order in both minor and major matters. He has provided every sought-after goal with a corresponding means or cause, along with a pathway leading to it. Consequently, the results and outcomes are contingent upon the efficacy of these means and the capabilities of those who undertake the actions (by His Will and Permissible). If they had connected these means, paths, and outcomes to Allah’s divine decree, their understanding would have reached a level of perfection, granting them a certainty unattainable by those who have not attained their level of insight. However, they take pride (solely) in their knowledge of the tangible outcomes of these paths, leading to their arrogance, thus making the statement of Allah, the Most High, applicable to them.

فلما جاءتهم رسلهم بالبينات فرحوا بما عندهم من العلم وحاق بهم ما كانوا به يستهزئون 

Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things): And that at which they used to mock, surrounded them (i.e. the punishment)]. [Ghafir. 83]

Allāh said:

وجعلنا لهم سمعا وأبصارا وأفئدة فما أغنى عنهم سمعهم ولا أبصارهم ولا أفئدتهم من شيء إذ كانوا يجحدون بآيات الله وحاق بهم ما كانوا به يستهزئون

And indeed We had firmly established them with that wherewith We have not established you (O Quraish)! And We had assigned them the (faculties of) hearing (ears), seeing (eyes), and hearts, but their hearing (ears), seeing (eyes), and their hearts availed them nothing since they used to deny the Ayat (Allah’s Prophets and their Prophethood, proofs, evidences, verses, signs, revelations, etc.) of Allah, and they were completely encircled by that which they used to mock at! [Al-Ahqaf. 26] 

This is the most significant detrimental outcome of self-admiration and arrogance without exception, and the most treacherous route that leads many individuals to be misled and deceived. Consequently, we implore Allāh to grant us sound knowledge that is underpinned by sound intellect, divine text, and sound natural disposition – the beneficial knowledge that a person understands in all its dimensions, linking peripheral matters to their foundational principles; and its means, causes, effects, and outcomes are attributed to the One who has created and initiated them. The possessor of this knowledge maintains a connection between creation and its Creator, acknowledging that the effects are inseparable from the One who rendered them effective; nor does he disassociate the wisdom, secrets, and intricate systems within the creation from the One who has perfected and organised them, bringing them into existence from a state of non-existence. This knowledge yields the fruits of certainty, leading to tranquillity, happiness, and success. It cultivates admirable character and righteous actions, benefiting both religious and worldly matters. [3]

Listen to Al-Qadaa Wal Qadr by Shaikh Abu Iyad – may Allah preserve him:

[1] Excerpt from ‘Mu’jam Al-Manaahee Lil Laf’dhiyyah’ page 34. slightly paraphrased. Publisher: Daar Al-Aasimah. 3rd edition 1996]

[2] Excerpt from ‘Al-Haqeeqatus Shar’iyyah Fee Tafseeril Qur’aan Al-A’dheem Was-Sunnatin Nabawiyyah’ page 17.

[3] An Excerpt from Ad-Dalaa’il Al-Qur’aaniyyah Fee Annal Uloom Wal-A’maal An-Naafi’ah Al-Asriyyah Daakhilatun Fid Deen Al-Islaamiy. pages 37-40]

Is The Salafi Bookstore His Personal Business Pursuit?!

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

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

Allah [The Most High] said:

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

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

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

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

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

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

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

Allah, The Most High, says:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Allah says:

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

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

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

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

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

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

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

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

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

We ask Allah:

اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي

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

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

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

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

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

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

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

[8] Taareekh Baghdad 59/200

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

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

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

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

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

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

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

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

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

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

 Allah [The Exalted] said:

وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ

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

Imam Ibn Kathir, may Allah have mercy upon him, said, “Allah [The Exalted] stated that just as He explained what was previously explained of the arguments and evidence on the path of guidance and sound judgment, and censured argumentation and stubbornness; likewise, He explains the signs (proofs, evidence, lessons), which those being addressed need; [ولتستبين سبيل المجرمين – and so that the way of the criminals may become evident]- Meaning, so that the path of the criminals – those who oppose the Messengers – may become evident. [2]

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

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

As for those who came after the Sahaabah, among them, is one who was brought up in Islam but knows not what is in opposition to it. Therefore, some of the details of the path of the believers and that of the criminals became confusing to him because confusion occurs due to the weakness of one’s knowledge regarding both paths or one of them, as Umar Ibn Al-Khattaab [may Allah be pleased with him] said, “The robust signposts of Islam will be undone one after the other when a people who grew up in Islam know not what Jaahiliyyah [Pre-Islamic Ignorance] is”. This (statement shows an aspect of) Umar’s perfect knowledge. There is that one who is neither acquainted with the path of the criminals nor has it been made clear to him, or he has doubts and thus thinks that some of their ways are from the ways of the believers. This has occurred in this Ummah in many affairs of Creed, Knowledge, and deeds regarding the path of the criminals, the disbelievers, and the enemies of the Messengers, (which) was brought into the path of the believers by the one who does not know the (detailed distinction between) the path of believers and the path of the criminals, so he called to (this path), excommunicated the one in opposition and declares lawful that which Allah and His Messenger made unlawful, just as what has occurred with many of the people of bidah, such as the Jahmiyyah, the Qadariyyah, the Khawaarij, the Rawaafid and their ilk- among those who initiated a Bidah, called to it and excommunicated those who opposed it.

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

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

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

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

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

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

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

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

Al-Allamah Saalih Al-Fawzaan, may Allah preserve him,  commented on the above statement of Imam Barbahaaree [may Allah have mercy upon him] saying: The first man is one who leaves the (correct path) without the intention (to do so), rather he intended good but followed other than the path of good. Striving [alone] is not sufficient, and even if the person has a righteous intention and a good aim, then that must be upon the correct path. Therefore, this (person) is considered mistaken and whoever agrees with him and follows his error will be destroyed because this is a path of destruction even though the (person) did not intend to leave (the correct path); rather his quest was (to reach something) good. This is the state of many of those who initiate newly invented matters in the knowledge of Aqeedah (Creed). This affair is not permissible, and they should not adhere to it. The person is not upon correctness. Allah [The Mighty and Majestic] said: [ وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ – And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path]. [Surah Al-An’aam. Ayah 153]

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

As for the second person, it is the one who intends to leave (the correct path). He knows the truth and that what he embarks upon is falsehood, but he intends to leave the truth with the intention of misguiding the people. So, the intention of the first (person) is to bring about benefit for the people, but he did not follow the correct path. The second (person) intended to misguide the people and turn them away from the correct path. Therefore, this one is a devil because the devils take the people away from the Straight Path. (Allah informs us that) Iblees said: [لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ -Surely, I will sit in wait against them (human beings) on Your Straight Path]. [7:16] So he intends to turn them away from it [i.e. the straight path] and [direct them] towards the deviated paths. The Prophet [peace and blessings of Allah be upon him] gave us an example when he drew a straight line and drew other lines on its sides, he then said about the straight line, “This is the path of Allah” and he said about the other lines, “These are the other paths, and on each path is a devil calling to it”. This is a clear example that agrees with that which the Shaikh (i.e. Imaam Barbahaaree) has stated here. So, the one who takes the people away from the Straight Path (and directs them) to the innovated paths of the innovators (in religious matters) is not one who intends good for them; rather he intends destruction for them. He is a devil, be it that he is a devil from amongst the Jinn or the people. It is obligated to us to be more careful of this (second person) than the first one because this one (i.e. the second) intends to misguide the people.

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

And regarding the statement of Imaam Barbahaaree, “It is a duty upon those who know of him to warn the people against him and to explain his condition to them so that no one falls into his innovation and is destroyed”, Al-Allaamah Saalih Al-Fawzaan commented on the above statement, saying: It is not permissible to keep quiet about this one who leaves the truth intentionally; rather it is obligatory to unveil his affair and uncover his vileness until the people are warned about him. And it is not to be said that the people are free to hold views, freedom of speech and respecting the views of others, as say present with regards to [having] respect for the views of others. The affair is not about views; [rather] the affair is about Ittibaa [i.e. following the authentic proofs narrated from the Messenger accompanied with the understanding of the pious predecessors]. Allah has outlined a clear path for us, and He told us to adhere to it, when He [Glorified be He] stated: [وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ] ‘And verily, this is my Straight Path, so follow it’ [6:153]

If any person comes to us and wants us to leave this straight path, firstly we reject his statement. Secondly, we clarify and warn the people against him and we do not keep quiet about him; because if we keep quiet about him, the people will be deceived by him, especially if he is an eloquent person with (skillful) writing and education because the people will be deceived by him and will say, “This one is competent, this one is from the thinkers” as is taking place today. Therefore, the affair is very dangerous, and regarding this is a reason to refute the one in opposition, as opposed to what those who say, “Abandon the refutations, leave the people, everyone has his views and have respect for him”. By way of this (so-called) respect for the views and freedom of speech, the Ummah will be destroyed. The Salaf (pious predecessors) did not keep quiet about the likes of these people; rather they exposed and refuted them due to their knowledge of the danger upon Ummah. We do not keep quiet about their evil; rather that which Allah has revealed must be clarified, otherwise, we will be from those who conceal the truth-those whom Allah spoke of (saying): [إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ – Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allaah and cursed by the cursers].'[2:159]

The affair is not limited to the innovator, rather it is extended to the one who keeps quiet about him (i.e. the one who deliberately keeps quiet whilst being aware about him). Rebuke and punishment (i.e. warning) are extended to him because it is obligatory to clarify. [4]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

We ask Allah:

 اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

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

 

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

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

 

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

وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [16]

 

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

 وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

 وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

 وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

 O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [17]

 ———————————

 Footnotes:

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

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

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

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

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

 [f] What is Hizbiyyah – illegal partisanship:

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

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

 [g] What is Al-Haakimiyyah?

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

 [h] Who are the Murji’ah?

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

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

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

 Who Are The Salafis

 http://www.salafis.com/index.cfm

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

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

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

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

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

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

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

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

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

 

The Madkhali Myth

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

Why Shaikh Rabee is Attacked?

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

Salafi Scholars Praise Shaikh Rabee

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

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

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

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

[2]: Tafseer ibn Katheer

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

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

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

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

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

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

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

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

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

[12] قم المعاند – 2/547

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

[14]  Irwaa al-Ghaleel 1/115

[15] Saheeh Muslim 770

[16] As-Saheehah Number 1301

[17] Sahih Muslim. 2720]

 

 

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

We ask Allah:

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

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

To be continued…InShaAllah.

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

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

[3] As-Sawaa’iq Al-Mursalah 3/927

[4] As-Sawaa’iq Al-Mussalah 2/503

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

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

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

Allah, The Exalted, said:

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

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

وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To be continued…InShaAllah

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

[2] Ash-Shura 10

[3] Sahih Targhib 40

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

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

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

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

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

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

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

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

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

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

The Fourth Excerpt

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