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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]

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

https://twitter.com/AbuIyaadSP/status/1018974451269033986/photo/1

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

Abu Ad-Darda, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said: “The heaviest (deed) on the scale is good manners”.

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

This hadith serves as evidence regarding the virtue of good manners and the obligation to be good-mannered. The knowledge of the Shariah forms the foundation of manners. When Allah bestows knowledge of the Shariah upon an individual, it leads them towards exhibiting good manners. Consequently, a Muslim demonstrates good manners towards others through good dealings-assisting the vulnerable, honouring guests, greeting others with Salaam, imparting knowledge, and enjoining good and forbidding evil. All these are fruitful outcomes of good manners. An individual cannot exhibit good manners unless he is among those who adhere to the commands of Allah and refrain from acts of disobedience. This implies that his conduct must align with the obligations set forth by the Shariah. He fulfills Allah’s commands and is shy to fall short concerning that which Allah has commanded him. He avoids disobedience, prohibited actions, and evil deeds out of shyness before Allah and a desire to be merciful to himself, as such actions can lead to punishment in both this life and the hereafter. Furthermore, he applies this to all that Allah has commanded, steering clear of what Allah has prohibited and detested.

Being good-mannered includes:

Fulfilling Allah’s rights most perfectly, neither negligent nor exceeding the legislated boundaries of the Shariah. To exhibit good manners towards one’s family, first and foremost towards one’s wife, son, daughter, and others in the family, so that this fosters an environment of harmony, cooperation, and positive feelings among all family members, preventing any form of division or estrangement.

To exhibit good manners towards parents by being dutiful to them, refraining from being undutiful, showing compassion, and supplication for them, treating them with kindness, whether they are living or deceased, by making supplications for them, spending in charity on their behalf, and speaking of them positively.

To exhibit good manners towards extended family members from both the paternal and maternal sides. To exhibit good manners towards neighbours, regardless of whether they are Muslims or not. Neighbours have rights; a Muslim neighbour is entitled to the rights associated with both their faith and their status as a neighbour, while a relative who is also a neighbour holds three sets of rights: those of a Muslim, a neighbour, and a family member.

To exhibit good manners towards one’s companions by pleasantly speaking to them and fulfilling the rights of companionship. To exhibit good manners towards one’s Shuyookh—those Shuyookh of Ahlus Sunnah from whom knowledge is sought—by showing them respect, interacting with them kindly, and consistently supplicating for their well-being, as a teacher imparts significant benefits to their students. In contrast, regarding Ahlul Bidah Wad-Dalaal, even if some of them engage in study with others, their teachings, and learning yield no true benefit.

To exhibit good manners towards fellow students, whether in school settings, during specific gatherings, at designated lessons in the Masjid, or in any other location. An individual should embody good manners, which should be reflected in their speech, actions, interactions, and adherence to promises. This includes fostering love among one another as prescribed by Shariah and nurturing affection for one another for the sake of Allah. The significance of this noble act is highlighted in the hadith, “The heaviest thing on the scales is good manners.” This implies that good manners represent the most substantial deed in the realm of virtuous actions, as they pave the way for all commendable deeds while countering various forms of wrongdoing. And Allah knows best. [1]

Deceitful Faris stated about good manners:

Observation: O Faris! Concealing truth and then claiming to be forbearing is not commendable; rather, it is the patience in upholding the truth that deserves recognition. Imam Ahmad exemplified adherence to the truth while also demonstrating exemplary character. In contrast, you remain silent regarding the truth and claim that seeking clarification about Dr. Muhammad Bin Hadi is tantamount to foolishness. You have even suggested that engaging in this matter is influenced by Shaytaan, despite your conscious choice to avoid openly acknowledging that Dr. Muhammad has committed oppression and transgression by issuing a false Tabdee, which has been challenged and rebutted by several scholars. Nevertheless, he remains unyielding. Is it considered good manners to remain silent about the truth when you can speak? Have you not reflected on the trials that Imam Ahmad endured for advocating the truth? We should remind you of this account before sharing a link concerning Imam Ahmad’s patience. Muhammad Ibn Bandaar As-Sabbaak Al-Jurjaani, may Allah have mercy upon him, said: I said to Ahmad Ibn Hanbal, may Allah have mercy upon him: “It is difficult for me to say that this one is a weak (narrator) and that one is a liar”. Ahmad said, “If you remain silent and I remain silent, then when will the ignorant distinguish between the authentic and the flawed (narration)”. [2] Read below: https://abukhadeejah.com/benefits-in-the-manhaj-by-studying-the-life-and-legacy-of-the-imam-of-ahlus-sunnah-ahmad-ibn-hanbal-161ah-241ah/#:~:text=Imam%20Ahmad%20(rahimahull%C4%81h)%20was%20raised,him%20upon%20piety%20and%20virtue.

Deceitful Faris said:

Observation: O Faris! This assertion can be wielded for both truth and falsehood; thus, a discerning individual needs to scrutinise the reality of the one who employs it as evidence for their own stance. The basis of the rebuttals against you lies in your lack of decorum, your cunning rhetoric, and your deceit regarding the truth in the matter concerning Dr. Muhammad Bin Hadi. Consequently, this statement serves as a testament against you rather than in your favour. As Al-Allamah Zayd, may Allah bestow His mercy upon him, articulated, that good manners also entail promoting virtue and prohibiting evil. Yet, not only have you abstained from advocating for righteousness and denouncing wrongdoing in this instance, but you have also dismissed our quest for truth as folly and a manifestation of Shaytaan’s influence, even though Dr. Muhammad Bin Hadi transgressed against those senior students of knowledge, whom he unjustly labeled with a false Tabdee and has continued without remorse. Thus, you have become your own adversary through your engagement in sophistry and obfuscation. You have wronged us by equating our earnest pursuit of truth with foolishness and the whispers of Shaytaan, however, you seek to portray yourself as the victim. This behaviour is nothing short of a lamentable and desperate attempt to play the victim, as eloquently expressed by the poet.

ضربني وبكى
سبقني واشتكى

He hit me and wept; preceded me and lodged a complaint.

Many of us can easily recall the mischievous escapades of our younger siblings, who would stealthily damage our treasured possessions. When we would confront them, our parents—especially our mothers—would often swiftly reprimand us, unaware of the mischief instigated by the little one. This sibling rivalry, a playful yet irritating game, has no place in the noble pursuit of Dawah. Therefore, do not be among those who instigate trouble and then feign victimhood when justly confronted. Such behaviour is akin to dishonesty, particularly in the context of Dawah. While it is clear that your actions may be rightly condemned, you have sought to twist this rightful criticism into an undeserved rebuttal and rebuke. Allah says:

وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

And mix not truth with falsehood, nor conceal the truth while you know (the truth)].

Imaam Ibn Al-Qayyim, may Allah have mercy upon him, said: “Allah has prohibited the amalgamation of truth with falsehood, thus this leads to the obscuring of the truth. The act of blending truth with falsehood results in a situation where one may be mistaken for the other. This constitutes forgery and deception, whereby what is presented is contrary to its actual nature. Similarly, when truth is intertwined with falsehood, the perpetrator presents falsehood disguised as truth and articulates statements that possess dual interpretations—one that is accurate and another that is misleading. Consequently, the listener may be misled into believing that the speaker is conveying the accurate interpretation, while the speaker intends the corrupt meaning”. [3]

Read: Dr Muhammad Bin Hadi and the Musafiqah

https://twitter.com/AbuIyaadSP/status/1018974451269033986/photo/1

https://www.manhaj.com/manhaj/print.cfm?uyryh

In conclusion, after I shared the Rudud provided in the aforementioned links, compiled by Shaikh Abu Iyadh, may Allah protect him, Faris opted to block my Twitter account. Therefore, I have enlisted the help of a brother to share some of his tweets, ensuring that our dialogue continues until he either ceases his remarks or offers a sincere apology for deeming our pursuit of truth as foolish and a product of Shaytaan’s influence. It is indeed a paradox, as none could be more foolish and more influenced by Shaytaan than he and those who deliberately overlook the unjust Tabdee issued by Dr. Muhammad Bin Hadi, and then attempt to assign blame to the innocent.

To be continued InShaAllah

[1] An Excerpt from “at-Ta’leeqaat Al-Maleehah Alaa Al-Ahaadeeth As-Saheehah. 1/38-39

[2] Al-Kifaayah Fee Ilm Ar-Riwaayah 1/63

[3] An Excerrp from “Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim’ 1/124

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]

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

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

Allah, The Most High, says:

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]

وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

And if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do.

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

Allah, Glorified be He and free is He from all imperfections, mentions two reasons that will inevitably lead to the concealment of truth, then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. That is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, whilst something else is intended, just as the Yahood [i.e. those Yahood who disbelieved in the Prophet and hated him in Madeenah] used to distort words when giving Salaam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it. Allah, The Exalted, says: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do]. [1]

Faris stated: “You know I get asked this question a lot, and I know usually, Allahu a’lam I’m tested, I’m being tested with this question. Then I say to the brothers who still indulging in such a matter that they should fear Allah and get busy with things that are beneficial to them, yeah”

Observation: In the statement above, deceitful Faris says Allah knows best, but he believes that he is being tested! Therefore, the only thing we deduce from this is that we are all tested in one of two ways in the arena of Dawah and adherence to the religion: one may be tested and challenged while advocating for the truth, or individuals may assess someone’s position on a significant matter before accepting knowledge from them. Neither scenario poses a problem for someone who is questioned, as their ultimate aim is to uphold the truth and maintain the correct position. The challenges faced in the pursuit of Dawah are well known from the stories of the Prophets and their followers. Furthermore, we all know what is mentioned in Surah Al-Asr. We ask Allah to grant us Tawfeeq and include us among those who embody the four qualities highlighted in Surah Al-Asr. Read below:

The pinnacle of human perfection is attained through four qualities

However, what stands out most prominently in Faris’s statement is the scrutiny he faces concerning his stance on a particular issue, specifically the matter of Muhammad Bin Hadi, which will soon come to light. First, it is essential to establish that the evaluation of a teacher or caller’s reliability is a well-established principle within the Manhaj of the Salaf before one seeks knowledge from them. Imam Ibn Sirin, may Allah have mercy upon him, said: “Indeed, this knowledge is religion, so carefully consider from whom you take your religion”. [2]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: We add trustworthiness as an additional characteristic alongside proficiency because proficiency is a strength and it has to be accompanied by trustworthiness. Allah says:

إِنَّ خَيۡرَ مَنِ ٱسۡتَـٔۡجَرۡتَ ٱلۡقَوِىُّ ٱلۡأَمِينُ

Verily, the best of men for you to hire is the strong, the trustworthy.[Al-Qasas. 26]

It may be that a scholar is proficient and vast in knowledge, able to derive and explain subsidiary issues from fundamental principles, as well as categorise, distinguish, and place different subject matters in their appropriate place, but he is not trustworthy and might misguide you from where you do not know”. [3]

Thus, it is only fitting that the seekers of knowledge should be aware of the individuals they accompany or acquire their knowledge from. The poet said, “Do not ask about a man, but ask about his companion because every person guides himself by his companion”. [Al-Ibaanah 2/439] Translated by Spubs

Ibn Mas’ood said, “Indeed, a person walks along & accompanies the one whom he loves & who is like him”. [Al-Ibaanah 2/476] Translated by Spubs

Abu Dardaa said, “It is from the Fiqh (understanding of a person) that he (chooses) those whom he walks with, whom he enters upon (visits) & whom he sits with”. [Al-Ibaanah 2/477] Translated by Spubs

Al-A’mash said, “The Salaf did not used to ask anything more about a person after having asked three affairs: Who he walks with, who he enters upon (visits) & who he associates with amongst the people”. [al-Ibaanah 2/478] Translated by Spubs

Abdullah Ibn Mas’ud said, “Make consideration of the (regions of the) earth by the names given to them & make consideration of a person by his companion”. [al-Ibaanah 2/479] Translated by Spubs

Mu’aadh Bin Mu’aadh said to Yahyah Bin Sa’eed, O Abu Sa’eed! A person may hide his viewpoint from us, but will not be able to hide that in his son, or his friend or in one whom he sits with”. [Al-Ibaanah 2/437] Translated by Spubs

Thus, should the duplicitous Faris perceive himself as undergoing a trial of this nature, it may indeed serve a beneficial purpose, compelling him to embrace honesty in his declarations, associations, and deeds, particularly if he genuinely advocates for Salafiyyah. Nevertheless, upon expressing his sentiment of being tested, he requested that the brothers who continue to engage in such matters should fear Allah and focus on more beneficial pursuits. From this, we can draw several noteworthy observations as follows:

He implores those who engage in this matter to cultivate a profound reverence for Allah. It is indeed commendable that Faris encourages individuals to embrace this fear, and we should always heed such reminders. However, it is equally essential to explore the underlying principles that necessitate this fear of Allah. In this context, such reverence compels one to uphold the truth, denounce falsehood, champion what is right, and provide clarity in all matters. Dr. Muhammad Bin Hadi has overstepped by issuing a Tabdee against some senior Salafi students. Is there any alternative course of action available, other than ensuring that Dr. Muhammad publicly retracts his erroneous Tabdee? This would liberate him from the unjust burden of seeking to undermine the integrity of these senior students of knowledge, based solely on speculation, transgression, and impulsiveness. This is why Al-Allamah Rabee and Al-Allamah Ubaid reprimanded him because he has transgressed. The Prophet, peace and blessings of Allah be upon him, said: “Help your brother, whether he is an oppressor or he is an oppressed one”. People asked, “O Allah’s Messenger! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet said, “By preventing him from oppressing others.” [4]

What actions is Faris undertaking to persuade Dr. Muhammad Bin Hadi to retract the erroneous Tabdee, instead of merely invoking the phrase “Fear Allah” to evade his obligations? Furthermore, there are individuals, whether through deception or naivety, who believe that Dr. Muhammad Bin Hadi’s situation is confined to a court case. In reality, the crux of the issue lies in his issuance of a false Tabdee judgment, which he has yet to revoke. This is precisely why he faced confrontation and scrutiny from Al-Allamah Rabe Bin Hadi Al-Mad’khali. Please read further below:

https://twitter.com/AbuIyaadSP/status/1018974451269033986/photo/1

https://www.manhaj.com/manhaj/print.cfm?uyryh

Beyond the mere utterance of “Fear Allah” as a means to evade his obligations, he further asserted that one should immerse oneself in pursuits that yield more benefit. Is it truly of lesser significance to investigate the matters concerning Dr. Muhammad Bin Hadi? The turmoil he has instigated has undeniably troubled the Salafiyyoon, and should we allow this misguided Tabdee to pass unchallenged, we can anticipate the emergence of another individual who will follow suit. Subsequently, we may find yet another like Faris advising others to fear Allah and focus on what is deemed more beneficial. This is the insidious manner in which the Mu’mayyi’ah gradually stifle the essence of enjoining good and prohibiting evil under the guise of unity and the pursuit of greater benefits, rather than adhering to the clear, knowledge-based guidance provided by scholars against those who err and persist in their missteps. More than two decades ago, and even at present, certain individuals have sought to dissuade others from engaging with and scrutinising the rebuttals directed at those who remain entrenched in their errors, as articulated by Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah protect him. The Shaikh said:

“The people extensively read books that contained deviant viewpoints, and the libraries were decaying and being filled with misguidance and Bidah. Nonetheless, they refrained from speaking in this manner (those who object when one seeks to acquaint himself with refutation to be upon clarity about groups and individuals). However, as people started to (follow) the teachings of Allah’s Book and the Sunnah based on the methodology of the Pious Predecessors and discovered books that warned them against Bidah and misguidance, they said, “Do not busy yourselves on these matters, do not neglect knowledge”. These refutations are part of acquiring knowledge. By Allah! To be acquainted with guidance (and distinguishing) it from misguidance, recognising good and (distinguishing it) from evil, are knowledge that will safeguard a person, as Hudhaifah, may Allah be pleased with him, said, ‘The people used to ask the Messenger about the good, but I used to ask him about the evil out of fear of falling into it’. The books of the proponents of Bidah and misguidance should be made known through the books that debunk them. Many young people were ruined when deprived of the likes of these books that protect them. These books offer a shield of protection for the youth”. [5]

Therefore, is it not essential for those who enquire to gain comprehension of the sound Manhaj position regarding the erroneous Tabdee proclaimed by Dr. Muhammad Bin Hadi? Have those scholars, Al-Allamah Rabee, Al-Allamah Ubaid, and Shaikh Abdullah Al-Bukhari, squandered their efforts in cautioning us about the perils of this misguided Tabdee? Al-Allamah Rabee Bin Hadi Al-Madkhali, may preserve him, said: “Numerous Fitan have transpired, including the fitna of the Khawaarij, the Rawaafid, and killing. Instances of deviation and misguidance have occurred, often linked to conflicts and trials concerning politics, creed, methodology, and similar matters… Therefore, during every trial, they (the scholars of Ahlus Sunnah) must openly proclaim the truth and clarify it for the people. They should distinguish – for them – between guidance and misguidance, truth and falsehood, how the people will be safeguarded from these trials, the path through which they will be saved from entering into trials and other affairs (through which) Allah guides this (victorious) group when (they) face every trial”. [6]

Then Faris stated: “This happened years ago….”

How intriguing it is that a grave error committed long ago seems to fade in importance, even while the individual responsible continues to uphold it! The controversies surrounding figures like Al-Halabi, Al-Maghrawi, Al-Maribi, Al-Hajuri, and Falih Al-Harbi may have occurred in the distant past, yet they remain subjects of scrutiny due to their unwavering adherence to their misjudgements. Similarly, those who erred centuries ago and did not retract their statements continue to face criticism, with scholars cautioning against their writings and fallacies. So, what of the individual whose erroneous stance on false Tabdee persists, with supporters still rallying to his side, while he remains unrepentant? Yet, Faris dismissively claims, “This happened years ago…” Umar Ibn Al-Khattab, may Allah be pleased with him, said: “People were (sometimes) judged by the revealing of a Divine revelation during the lifetime of Allah’s Messenger but now there is no longer any more (new revelation). Now we judge you by the deeds you practice publicly, so we will trust and favour the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, because Allah will judge him for that; but we will not trust or believe the one who presents to us an evil deed even if he claims that his intentions were good”. [7]

Imam Abdul-Azeez Bin Baaz, may Allah have mercy upon him, said: “Whoever manifests good, it will be accepted from him and a good suspicion is held about him. And if he manifests evil, it will be held against him and an evil suspicion is held about him”. [8]

Indeed, the challenges faced by others far surpass those endured by the deceitful Faris! Consider the esteemed Al-Allamah Rabee and Al-Allamah Ubaid, under whose guidance and other senior scholars Dr. Muhammad Bin Hadi flourished in his quest for knowledge. Yet, when Dr. Muhammad remained stubborn in his misguided Tabdee, they admonished him. Furthermore, what of the senior teachers at Spubs, who have been acquainted with Dr. Muhammad for an extensive period? Despite their long-standing relationship, they took it upon themselves to elucidate his situation when he continued to cling to his errors. Read below:

https://abukhadeejah.com/muhammad-hadi-allegations-and-response-of-the-major-scholars/

This is because the essence lies in the absence of unwavering loyalty to any individual; instead, the Muslim’s loyalty is solely to the truth, as articulated by Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah’s mercy be upon him:

“There is no (unrestricted or unconditional) allegiance except to Allah’s Messenger, peace and blessings of Allah be upon him, because he is infallible and never speaks out of his desires. As for unrestricted allegiance to personalities whether they are correct or mistaken, then indeed this is not permissible for the seeker of knowledge. On the other hand, he should look to such and such Shaikhs as to which of them is upon uprightness and is following the Manhaj of the Salaf. This is the one whom we place our hands on his hands- not out of blameworthy blind following, but rather, because he is upon the truth. So we agree with him upon truth and follow a singular path in obedience to the statement of Allaah [The Mighty and Majestic]: [وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن 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] [6:153]
As for the one who selects Shaikhs, leaders, and guides, whilst agreeing with them- in what is correct and wrong- to the extent that they do not leave their Manhaj whether they are correct or wrong, then these are the people who bring evil upon themselves and others. And if they do not repent, then they are most worthy of being blamed. So the affair-and all praise belongs to Allah- is clear and it is not permissible for a person to be in confusion regarding this affair. We are with those who follow the straight path – a singular path that Allah, The Mighty and Majestic, has commanded us to follow and the messenger called us to. And those you follow the wrong path or are mistaken in many of their affairs, or some of their affairs, we leave him [i.e. we leave his mistakes or abandon him when he deserves to be boycotted]. None is followed in everything except the Messenger of Allah. As for the people, they can be correct or mistaken. Indeed, we do not follow them and we do not follow their footsteps solely because they are Shaikhs, callers to Islam, leaders or guides; rather you should be with the people of the Salafi Manhaj-those who follow the correct Manhaj and correct understanding”. [9]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, stated: “Concerning the individual who possesses the evidence, it is incumbent to accept their speech based on adherence to Allah’s Legislation and Proofs, rather than the personality of that individual”. [10]

The Shaikh also said, “The seeker of truth is not diverted from the truth, fairness, and justice due to admiration of the big personalities and being amazed by them, for indeed the truth is more worthy to be followed. It is not permissible to drop the proofs for the sake of this or that great man. The principle of the Muslim – the unbiased one, the seeker of truth – is always: [قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ -Say, bring forth your proofs if you are truthful]. [Surah An-Nahl. Verse 64] [11]

In addition, there should be no flattery, as emphasised by Imam Ash-Shawkaanee: “We often see a man who holds a belief that aligns with truth and correctness. However, when he speaks to someone who disagrees with him- one who is inclined towards something of the innovated matters in the religion, and especially if that person holds a position of leadership or worldly wealth, not to mention a king, he agrees with him, strengthens, supports and aids him against others. The least in such circumstances is that he would hide what he believes is the truth and show contempt – in the presence of a person from whom it is neither possible to receive harm nor benefit – towards what has become clear to him is the right thing, so, what about someone from whom harm and benefit are possible? This behavior is essentially prioritising worldly things and the life of this world over the religion and the afterlife. If he observed and reflected upon what has happened to him, he would have realised that his inclination toward the (vain) desires of a man, two men, three or more individuals – among those he compliments within that gathering, conceals the truth to be in agreement with them and to gain affection, acquire their possessions, and avoid being isolated by them -is a deficiency in upholding the truth and tantamount to exalting falsehood. If it were not for the fact that these individuals hold a higher position in his eyes than the Lord, he would not have been inclined to their (vain) desires and abandoned what he knows to be what Allah wants and demands from His servants”. [12]

In conclusion, duplicitous Faris said: “This fitnah about Shaykh Muhammad bin Hadi and wallaahi this is not a subject or a topic that should be discussed publicly and especially among people or laymen or young students of knowledge. Discussing this and making you know walaa and baraa because of this matter, this is foolishness and this is from the shaytaan and this will divide the Muslims wAllahu ta’aala A’lam, get busy with what benefits you that’s better and this is not something that is beneficial and valuable.”

Observation: To begin with, is Faris feigning ignorance to the alarming extent of the Fitna surrounding Dr. Muhammad Bin Hadi and the reprehensible conduct of his fervent followers, Al-Musafiqah? Does he genuinely believe that his actions should not be scrutinised and discussed in the public sphere, although his false Tabdee unfolded before all eyes? Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: If a man commits evil openly, denouncing him openly is not tantamount to backbiting him. It is obligatory to chastise him openly with what would prevent him from (the evil), such as boycotting and other than that”. [13]

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

Response: The one giving advice does what is best. If he sees that it is more beneficial in secret, he advises secretly; if he sees that it is more beneficial to do so openly, he does so. However, if the sin is committed secretly, the advice can only be given secretly. If he knows about his brother that he sins in secret, he advises him in secret and does not expose him. But if the sin is committed openly- seen by the people, for example, a person starts drinking alcohol in a gathering, then one must denounce it openly; or if a person started calling (others) to drink alcohol or to fornicate, whilst one is present, he should say, “O my brother! This is not permissible”. [14]

Subsequently, Faris invoked “The Layman Card,” which has echoed for almost thirty years, often uttered by those who seek refuge behind it to evade accountability when confronted with the necessity of honesty. Ironically, it is these same laymen who, in the absence of clarity, become pawns in the hands of the very deceivers who insist they should remain uninvolved. Al-Allaamah Rabee Bin Haadi Al-Madkhali, may Allah preserve him, was asked, “What do you say about an individual who advises people not to listen to refutations, when asked why he took this stance, he answered, ‘The person who asked me about this was a common person, and he is unable to recite the Quran properly’. What is your comment on this? May Allah bless you”.

Response: If he is a layman, he must be taught the Islamic creed and warned against ahlul bidah. Because the majority of ordinary people have become supporters of the people of bidah these days, it is necessary to warn them. Say to him, “So and so is on such and such bidah, and you will be harmed if you listen to him.” This is done so that they will not read (his books), listen to his audio tapes, and will be cautious of his statements. This layman needs someone to caution him and remind him of the principle, “This knowledge is religion so look at whom you take your religion from”. During these times, the common people are targeted by the people of bidah, who will tell you, “Do not let them read the books of refutations.” No. No. This will expose them (the people) to destruction. [15]

Then Faris expressed that the matter concerning Dr. Muhammad is being transformed into a divisive issue of Walaa and Baraa, deeming such behavior as folly and a ploy of Shaytaan. He cautioned that this could lead to a rift among Muslims, urging instead a focus on pursuits that yield what is more beneficial, for such endeavours are better and more valuable!

Observation: Faris’s approach once again reminds us that it is indeed the case that when an individual consciously chooses to evade their responsibilities from the very beginning, they often resort to uttering something either malevolent or nonsensical to mask their wrongdoing. There is no doubt that this situation must be examined through the lens of love and hatred for the sake of Allah, as we detest injustice and transgression. We harbour disdain for the unfounded Tabdee made by Dr. Muhammad Bin Hadi, and we abhor his stubbornness and unwillingness to retract this falsehood. The Prophet, peace and blessings of Allah be upon him, stated: “Whoever loves for the sake of Allah, hates for the sake of Allah, gives for the sake of Allah, and withholds for the sake of Allah has perfected the faith”. [16] We ask Allah to include us among those who hate what He hates and loves what He loves Ameen.

In this context, what Faris considers to be from Shaytaan is absolutely not the case in the twinkling of an eye, rather, whoever assesses the situation honestly will discern – by the Tawfeeq of Allah – precisely between the influences of Shaytaan and the genuine emotions of love and hate. It is undoubtedly an act of Shaytaan to obscure the truth or to condone the misdeeds of Dr. Muhammad Bin Hadi, regardless of an individual’s awareness. Conversely, to reject the transgressions and obstinacy exhibited by Dr. Muhammad Bin Hadi is a manifestation of justifiable disdain. From this vantage point, Faris’s attempts to articulate his objections reveal a profound folly, as he naively seeks to label a sound pursuit and stance as misguided. Were this issue trivial, esteemed scholars and diligent senior students would not have taken the time to elucidate the matter and offer guidance on the appropriate stance to adopt.

Then Faris said that engaging in the matter in a manner he finds objectionable will lead to a rift among Muslims. To illuminate this point, we can refer to a hadith that underscores the root of the discord: it stems from Dr. Muhammad’s overstepping and his unwavering commitment to the erroneous practice of false Tabdee, thus he became the one prolonging the dispute because he refuses to abandon this sin. The Prophet, peace and blessings of Allah be upon him, said: “There are not two people who love each other for the sake of Allaah, and then they split from each other, except that it is due to a sin of one of them”.  Al-Allamah Zayd Bin Haadi Al-Mad’khali, may Allaah have mercy upon him, said: This hadith shows that to love one another- the religious and worldly benefits it contains – is legislated in the Shariah. Regarding the religious benefits of this love, (it brings about) cooperation upon righteousness and piety. As for its worldly benefits, it (results in attaining those) necessities of life that are sought after. Those who love one another are attached and remain upon that until one of them commits a sin that leads to the destruction of this legislated love- the love that was established for the sake of Allah and the sake of Islamic brotherhood. Therefore, it is a good thing that the person abandons the sin he committed, which was the cause of separation between them so that brotherhood for the sake of Allaah is restored as it was before, and so that both the religious and worldly benefits of that brotherly love can continue. The basis of the sin committed by one of them may have occurred without any external influence (i.e. it was solely the person’s fault), or it may have occurred due to tale-bearing and instigated by some of the devils amongst mankind- those who hasten to cause corruption in the earth. Loving one another for the sake of Allaah [The Mighty and Majestic] carries a reward that has been mentioned in the Shari’ah texts. Abu Hurairah [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allaah be upon him] said, “Allaah will give shade to seven on the day when there will be no shade but His”’…and amongst those people are “Two people who love each other only for the sake of Allaah and they meet and part in Allaah’s cause only”. [17]

It is this very clarity that deceitful Faris attempts to elude, resorting instead to feeble justifications to uphold his absurdities. He mistakenly believes he possesses the right to voice an opinion; however, what is truly incumbent on him is to either convey the truth or maintain silence, thereby avoiding the embarrassment of exposing his own deceitful and superficial comprehension. His misguided attempts to obscure the distinctions between virtue and vice, integrity, and falsehood, only serve to highlight his folly.

To be continued InShaAllah

This series is presented by a member of the Masjid Committee, Abdullah Jallow, yet it reflects the unified position of the entire committee against this duplicitous individual. Abdullah’s name is cited to ensure accountability for the content being shared.

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

[2] Muqaddimah Sahih Muslim 26

[3] An Excerpt from Sharh Hilyati Taalibal Ilm. page 79

[4] Sahih Al-Bukhari 2444

[5] An Excerpt from “Juhoodul Allaamah Rabee Al-Madkhali Fee Naqdi Shubuhaatil Hizbiyyeen. page 80-81

[6] An Excerpt from ‘Adh-Dharee’ah Ilaa Bayaan Maqaasid Kitaab Ash-Sharee’ah. 1/200-202

[7] Saheeh Bukhaari; Vol 3; Hadith Number:2641]
[8] An Excerpt from Al-Hulalul Ibreeziyyah Min At-Taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaariy page:397 Vol 2 footnote 1

[9] العقد المنضد الجديد في الإجابة على مسائل في الفقه والمناهج والتوحيد -(page:144) ]

[10] Majmoo 9/40) 3rd paragraph]

[11] All-Mulakh-khasul Jameel Fee Bayaani Manhaji Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87

[12] An Excerpt from Adabud Talab Wa Muntahaa Al-Adab. Pages 93-95

[13] Majmoo Al-Fataawaa 28/217

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

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

[16] Sunan Abī Dāwūd 4681

[17] Awnul Ahadis Samad Sharhu Al-Adab Al-Mufrad 1/445-446

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

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

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]

وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

And if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do.

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

Allah, Glorified be He and free is He from all imperfections, mentions two reasons that will inevitably lead to the concealment of truth, then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. That is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, whilst something else is intended, just as the Yahood [i.e. those Yahood who disbelieved in the Prophet and hated him in Madeenah] used to distort words when giving Salaam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it. Allah, The Exalted, says: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do]. [1]

In his lamentable display of sophistry, Faris seeks to sidestep the core issues, striving to present himself as a paragon of balance, all in a bid to obscure the truth surrounding the issue of Dr Muhammad Bin Hadi. The duplicitous Faris stated that the young man who sought his guidance on acquiring knowledge from Muhammad Bin Hadi could not speak Arabic. Then Faris concluded his tweet with the remark: “This is a calamity.”

To begin with, which “calamity” was the duplicitous Faris alluding to? No calamity he mentions can eclipse the paramount issue that demands our full focus in this subject matter: the repercussions of the false Tabdee committed by Dr. Muhammad Bin Hadi. If Dr. Muhammad Ibn Haadi had merely labeled those senior Salafi students of knowledge as Ahlul Bidah, it would have been alarming enough to consider his stance perilous. [a] Yet, he has escalated the situation by issuing Tabdee against them, which is far more dangerous. Let us quote a few statements of the scholars regarding this matter.

Allah, The Most High, said: [ أَفَمَن زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا – Is he, then, to whom the evil of his deeds made fair seeming so that he considers it as good (equal to one who is rightly guided)?] [Surah Faatir; Ayah 8] Sa’eed Bin Jubair, may Allah have mercy upon him, said, “This was revealed concerning the people of bidah and desires”. [2]

Allah,The Most High, said: [وَلَا تَرۡكَنُوٓاْ إِلَى ٱلَّذِينَ ظَلَمُواْ فَتَمَسَّكُمُ ٱلنَّارُ -And incline not toward those who do wrong, lest the Fire should touch you]. [Surah Hud: Ayah 113]

Al-Allamah Rabee Bin Haadi Al-Mad’khali, may Allah protect him, said: The word [ظلم –wrong]  can (mean) disbelief; it can mean Bidah and it can be [فسوق i.e. sinful, immoral behaviour] because (ظلم) can apply to all (i.e. in different contexts). Therefore, we refrain from inclining towards the evildoers, the people of Bidah, the Kuffaar, the Ilmaaniyyoon, and other than them. We protect ourselves, our Aqeedah, the Imaan, and sound religion which Allah has bestowed on us”. [3]

Ahmad Ibn Sinaan Al-Qattaan, may Allah have mercy upon him, said, “There is no Mubtadi in the world except that he hates Ahlul Hadeeth, and when a man innovates (in the religion), the sweetness of hadeeth is removed from his heart”. [4]

Ibnul Jawzi, may Allah have mercy upon him, said that Abul Wafaa Ibn Aqeel Al-Faqee, may Allah have mercy upon him, said, our Shaikh Abul Fadl Al-Hamdani, may Allah have mercy upon him, said, “The Mubtadi’ah (innovators in religious affairs) in Islam and the fabricators of Hadeeth are worse than the Mulhiddoon [i.e. the heretics] because the heretics aim to corrupt Islam from the outside, whilst these (people) want to corrupt it from within. They [i.e. the innovators and the fabricators of hadeeth] are similar to the people of a country who try to corrupt its state of affairs and the heretics are similar to those who lay a siege from the outside, so the ones from within [i.e. the innovators and fabricators of hadeeth] open the fortress. Therefore, they are more harmful to Islam than those who do not (ascribe) themselves to it outwardly”. [5]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “The pious predecessors named Ahlul Bidah Wal Furqah [i.e the people of Bidah and Splitting]- those who oppose the Book and the Sunnah- Ahlul Ahwaa because they accept what they love and reject what they hate based on their desires without guidance from Allah”. [6]

Ibn Abbas, may Allah be pleased with him and his father, said, “Do not sit with the people of desires; for indeed it causes sickness of the heart”. [7]

Imam Ahmad, may Allah have mercy upon him, said, “Beware of writing down (knowledge) from one of the people of desires, be it a little or a lot”. [8]

Sa’eed Ibn Amr Al-Bardha’ee, may Allah have mercy upon him, said: I witnessed when Abu Zur’ah, may Allah have mercy upon him, was asked about Haarith Al-Muhaasibee and his books, so he said to the questioner: “Beware of these books; they are books of bidah and misguidance”. [9]

Sallaam Ibn Abee Mutee, may Allah have mercy upon him, said: A man from the people of desires said to Ayyoub As-Sakhtiyaanee, “O Abaa-Bakr! I want to ask you about some statement”, so Ayyoub walked away and started gesturing with his finger, saying, “Not even half a statement”. [10]

The above statements of the scholars contain the descriptions and treatments that a Mubtadi deserves based on the gravity of his misguidance; thus, one must question how Dr. Muhammad Bin Hadi can pass judgment of Tabdee against those senior students without an iota of evidence!  His declaration of Tabdee appears to stem from impulsiveness, oppression, and conjecture, prompting senior scholars like Al-Allamah Rabee Bin Hadi al-Mad’khali, may Allah preserve him, and Al-Allaamah Ubaid Bin Abdillaah al-Jaabiri, may Allah have mercy upon him, to counter his exaggerations. Consequently, one must ponder why Faris resorts to sophistry and diversion under the guise of unity to evade the correct stance obligated to all of us regarding this important matter. The situation surrounding Dr. Muhammad Bin Haadi is unequivocal; he has openly contravened what is permissible and engaged in manifestly unlawful actions by issuing Tabdee without evidence. Similarly, Faris’s duplicity becomes evident whenever he seeks to divert from the clear stance regarding this matter, especially since Dr. Muhammad has stubbornly maintained his stance on this Tabdee without retracting it. For further insights, one may explore the following links concerning this affair: Al-Allaamah Rabiʿ’s appeal to Shaykh Muḥammad bin Hādī for a justification of his tabdīʿ of Salafī students and shaykhs, along with a request to specifically identify the prominent scholars he accused of being “affected” and “destroyed” by the “Ṣaʿāfiqah” – a month has elapsed with no response. This reminder highlights Shaykh Rabiʿ’s inquiry into Shaykh Muḥammad bin Hādī’s tabdīʿ of Salafī students and shaykhs, seeking clarity on the major scholars he implicated, yet a month passed without an answer. Read below:

https://twitter.com/AbuIyaadSP/status/1018974451269033986/photo/1

https://twitter.com/AbuIyaadSP/status/1018974451269033986/photo/1

Indeed, we warn duplicitous Faris lest he falls into what Al-Allamah Rabee Bin Haadi al-Mad’khali observed about certain dangerous individuals: “There is one who approaches two disputing parties, leading them astray without prioritising the truth. He has a new doctrine that he perceives as balanced, yet it is falsehood and sophistry”. [11]

Therefore, it is of utmost importance to illuminate the perilous ramifications of Ibn Hadi’s erroneous Tabdee and to guide individuals back to the scholars and students of knowledge who have meticulously produced rebuttals in both the East and the West. This is the expectation placed upon Faris, should he be sincere, rather than indulging in rhetoric and sophistry. Such elucidation is what Faris ought to provide if he wishes to avert the calamity stemming from Dr. Muhammad’s misguided Tabdee. We remind him that he has not only spoken untruths but has also neglected to clarify essential matters, thus he is cautioned to avoid the fate of those who embody the traits of the the vocal and silent devils. Imam Abdul Aziz Bin Baz, may Allah’s mercy be upon him, addressed this issue as follows:

Indeed, this (i.e. speaking and silent devil) has been stated by some of the pious predecessors, not as a saying of the Prophet, peace and blessings of Allah be upon him, but as a viewpoint of certain learned individuals. They expressed that “the one who remains silent about the truth is a mute devil, while the one who speaks falsehood is a speaking devil.” Therefore, those who propagate falsehood and advocate for it are considered among the speaking devils. A person who remains silent about the truth when they have the ability to speak, who does not promote what is right or discourage what is wrong, and who fails to change what needs to be changed while having the ability to do so, is referred to as a mute devil, a type of human devil. It is the duty of a believer to denounce falsehood and advocate for what is right. If one has the ability to do this, it is obligatory, as Allah says:

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى ٱلْخَيْرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

Let there arise out of you a group of people inviting to all that is good, enjoining good and forbidding evil. And it is they who are the successful. [3:104]

  وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ [التوبة

The believers, men and women, are Auliya’ (helpers, supporters, friends, protectors) of one another, they enjoin good and forbid evil. [9:71]

The Prophet, peace and blessings of Allah be upon him, stated: When people witness wrongdoing and do not take action to change it, they risk facing Allah’s punishment”. He said: “If anyone sees something wrong, they should change it with their hand; if they are unable, then with their tongue; and if they cannot do even that, then with their heart, which is the weakest form of faith”. This is recorded in the authentic collection of Imam Muslim.

This illustrates the obligation of denouncing evil according to one’s ability: first with action, then with speech, and finally with the heart. A person who remains silent about wrongdoing while having the ability to act is akin to a mute devil. [12]

So, we wait for Faris to forsake his sophistry and unequivocally reject the erroneous Tabdee that Muhammad Bin Hadi has proclaimed against certain senior Salafi students.

As for Faris’s statement that the 19 year old enquirer could not speak Arabic, this reminds us of the mid-90s when some of the Hizbiyyoon and Mu’mayyi’ah in Manchester would often seek to belittle us, saying: “Preoccupy yourselves with what is beneficial. Maintain silence, for it is others who have elucidated the Rudud for you. Preoccupy yourself in the study of the Arabic language to form your own independent conclusions”. This psychological tactic was employed to diminish the significance of our inquiries in English, even after we had shared the comprehensive Manhaj articles produced by Shaikh Abu Talhah, may Allah have mercy upon him, and Shaikh Abu Iyaad – at www.salafipublications.com– which detailed the refutations against the hizbiyyoon and Mu’mayy’iah.

What was the true intention behind Faris’s mention of the 19-year-old’s inability to speak Arabic? Was he suggesting that the inquirer ought to master the Arabic language before engaging in such discussions? Or was it an attempt to highlight the inquirer’s lack of foundational knowledge? Did Faris aim to illustrate that those who present well-founded, evidence-based arguments regarding Muhammad Bin Hadi’s situation are merely squandering the time of this young individual? Alternatively, could it be that Faris’s comment stemmed from a momentary lapse or was it a calculated act of deceit, reminiscent of those who are cloaked in their own insecurities while claiming that they are prioritising more important matters?  We understood various issues concerning Manhaj in English from the articles at www.salafipublications.com, and by the grace of Allah, we successfully distanced ourselves from numerous obstinate individuals who clung to falsehood in the mid-90s, even before we could comprehend a single sentence in Arabic besides reciting the Qur’an.

Therefore, do not allow yourself to be misled by this deceiver, who, rather than addressing the core aspects of the discourse, resorts to presenting ambiguous matters to distract or lay the groundwork for his futile attempts to undermine the proofs that would reveal the sound stances against the Musafiqah. It is imperative that young individuals, regardless of their proficiency in Arabic, are cautioned against the proponents of Bidah, the advocates of Tamyee, and those who exaggerate in their rulings of Tabdee, such as Muhammad Bin Hadi. It is essential to keep the youth informed whenever the situation demands. Al-Allamah Rabee Bin Haadi Al-Mad’khali, may Allah preserve him, stated: “The people extensively read books that contained deviant viewpoints, and the libraries were decaying and being filled with misguidance and Bidah. Nonetheless, they refrained from speaking in this manner (those who object when one seeks to acquaint himself with refutation to be upon clarity about groups and individuals). However, as people started to (follow) the teachings of Allah’s Book and the Sunnah based on the methodology of the Pious Predecessors and discovered books that warned them against Bidah and misguidance, they said, “Do not busy yourselves on these matters, do not neglect knowledge”. These refutations are part of acquiring knowledge. By Allah! To be acquainted with guidance (and distinguishing) it from misguidance, recognising good and (distinguishing it) from evil, are knowledge that will safeguard a person, as Hudhaifah, may Allah be pleased with him, said, ‘The people used to ask the Messenger about the good, but I used to ask him about the evil out of fear of falling into it’. The books of the proponents of Bidah and misguidance should be made known through the books that debunk them. Many young people were ruined when deprived of the likes of these books that protect them. These books offer a shield of protection for the youth. [13]

[a] https://masjidfurqan.co.uk/2017/05/07/this-man-is-from-ahlul-bidah-does-this-necessitate-that-he-is-a-mubtadi/

To be continued InShaAllah

This series is presented by a member of the Masjid Committee, Abdullah Jallow, yet it reflects the unified position of the entire committee against this duplicitous individual. Abdullah’s name is cited to ensure accountability for the content being shared.

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

[2] Tafseer Al-Baghawi 3/689]

[3] An Excerpt from (الذريعة إلى بيان مقاصد كتاب الشريعة. 1/192-193. Slightly paraphrased]

[4] Aqeedatus Salaf 102

[5] Quoted by Shaikh Rabee (may Allaah preserve him) in his Book titled: Al-Mahajjah Al-Baydaa Fee Himaayati As-Sunnati Al-Gharraa’i Min Zallaati Alhlil Akh’taa Wa Zayghi Ahlil Ahwaa’ page: 47

[6] An Excerpt from Majmoo Al-Fataawaa 4/189-190

[7] Reported by Imaam Al-Aajuree in Ash-Sharee-ah: 1/453]

[8] Siyar 11/231

[9] Al-Meezaan 2/165

[10] Reported by Imaam Al-Aajuree in Ash-Sharee-ah 1/440]

[11]دحر إفتراءات p191

[12] https://binbaz.org.sa/fatwas/17956/%D9%85%D8%B9%D9%86%D9%89-%D8%A7%D9%84%D8%B3%D8%A7%D9%83%D8%AA-%D8%B9%D9%86-%D8%A7%D9%84%D8%AD%D9%82-%D8%B4%D9%8A%D8%B7%D8%A7%D9%86-%D8%A7%D8%AE%D8%B1%D8%B3#:~:text=%D8%A7%D9%84%D8%AC%D9%88%D8%A7%D8%A8%3A,%D8%A7%D9%84%D8%A8%D8%A7%D8%B7%D9%84%D8%9B%20%D9%87%D8%B0%D8%A7%20%D9%85%D9%86%20%D8%A7%D9%84%D8%B4%D9%8A%D8%A7%D8%B7%D9%8A%D9%86%20%D8%A7%D9%84%D9%86%D8%A7%D8%B7%D9%82%D9%8A%D9%86 paraphrased

[13] An Excerpt from “Juhoodul Allaamah Rabee Al-Madkhali Fee Naqdi Shubuhaatil Hizbiyyeen. page 80-81

 

 

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

Written by Salafi Dawah Manchester 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.

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]

وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

And if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do.

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

Allah, Glorified be He and free is He from all imperfections, mentions two reasons that will inevitably lead to the concealment of truth, then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. That is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, whilst something else is intended, just as the Yahood [i.e. those Yahood who disbelieved in the Prophet and hated him in Madeenah] used to distort words when giving Salaam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it. Allah, The Exalted, says: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do]. [1]

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

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

“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”.

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

There has to be a detailed explanation. The one who is not proficient in giving details should keep quiet because benefit is not acquired from his speech. And every time an error occurs, its cause is due to an absence of detailed explanation regarding truth and falsehood. There has to be detailed explanation and distinction and not mix-up. Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so all of it is neither deemed to be false nor true; rather there has to be a distinction between its truth and falsehood. All of it is neither rejected nor accepted; rather a distinction is made regarding the truth and what is correct and the falsehood and error in it. And if you are not proficient in giving details, then you should not enter into this field. [2]

Faris says: “After I finished my khutbah, a 19 year old approached me (doesn’t speak Arabic) asked me: “should we take knowledge from bin Hadi?” This is a calamity. [End of quote]

O Faris! Prior to unveiling the true nature of the impending calamity in forthcoming posts, we remind you first, drawing upon the above statements of Imam Ibn Al-Qayyim and Al-Allamah Salih Al-Fawzan, that should you possess knowledge of the truth, you must articulate it with conviction, for one must steadfastly uphold the truth. However, if you find yourself lacking in the necessary details, it would be prudent for you to remain silent, as ambiguity serves no purpose. Your assertions lack substance and credibility, particularly in the absence of supporting evidence from others, and even more so when the matter is already substantiated with clear proof. The paramount focus must be on the irrefutable evidence highlighting Dr. Muhammad Bin Hadi’s transgressions and his unwavering refusal to retract his misguided Tabdee against well-known senior Salafi students of knowledge. It is high time to abandon your unfounded arguments and frivolous statements on this matter. You have navigated the shadowy depths of this matter for far too long; now your deceit will be laid bare for all to see.

The Types of People in the Fitnah of Muḥammad Bin Hādī

https://www.manhaj.com/manhaj/assets/docs/types-of-people-mbh-fitnah.pdf
https://www.manhaj.com/manhaj/print.cfm?uyryh

To be continued…InShaAllah

This series is presented by a member of the Masjid Committee, Abdullah Jallow, yet it reflects the unified position of the entire committee against this duplicitous individual. Abdullah’s name is cited to ensure accountability for the content being shared.

[1] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. Vol 1. Page 300-303
[2] An Excerpt from “at-Ta-leeqaat Al-Mukhtasar Alaa Al-Qaseedah an-Nooniyyah” 1/216

Exercise Caution Regarding The Persuasive Yet Burdensome Speech and Its Advocates, Particularly On Social Media Platforms

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

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

The Messenger, peace and blessings of Allah be upon him,  said:

إن الله يبغض البليغ من الرجال الذي يتخلل بلسانه تخلل الباقرة بلسانها

Indeed, Allah hates the eloquent one among men who moves his tongue round [within his teeth], as cattle do. [1]

Al-Allaamah Abdul Muhsin Al-Abbad, may Allaah preserve him, said: The person intended in this hadith is the one who speaks eloquently, while using obscure or ambiguous language, immerses himself in speech and burdens himself. He burdens himself in speech and utters something blameworthy. However, if this (eloquence) is not done by way of burdening oneself in speech, such as the one whom Allah has granted eloquence and he utilises it in his speech to clarify the truth, then this is not blameworthy. Allah hates the person who speaks eloquently and utters that which is blameworthy due to deliberately utilising obscure, ambiguous and burdensome speech. This person is likened to a cow that moves its tongue round when eating. It is said that a cow is not like other animals because other animals use their teeth but a cow uses its tongue. This hadith forbids the likes of this action [i.e. eloquent, burdensome speech] and the one who does so is hated by Allaah. [2]

[1] Sahih Abi Dawud 5005
[2] Explanation of Sunan Abu Dawud. Audio number 569.

Although one of his statements equates to Major Shirk, Andrew Tate is a new Muslim; therefore, any mistakes he commits ought to be corrected privately..

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

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

Although one of his statements equates to Major Shirk, Andrew Tate is a new Muslim; therefore, any mistakes he commits ought to be corrected privately, in contrast to those of individuals who have been Muslims for a long time

Abee Waqid Al-Laythee, may Allah be pleased with him, said, “We went out with Allah’s Messenger, peace and blessings of Allah be upon him, to the campaign to Hunayn, while we were new converts from disbelief to (Islam). The idol worshippers had a lote tree in (whose vicinity) they used to stay and hang their weapons, and it (i.e. this lote tree) was called Dhaat Anwaat. So when we went past a tree, we said, ‘O Allah’s Messenger! Set up a Dhat Anwat for us just as they have a Dhaat Anwaat’. So Allah’s Messenger said, ‘Allah is the Greatest! This is a path that has proceeded (from the people of the past). By Allah in whose Hand my soul is! You have stated just as the children of Israel stated to Musa, ‘O Musa! Make for us an ilaahan (a god) as they have Aalihah (gods)’. He [Musa] said, ‘Verily, you are a people who know not (the Majesty and Greatness of Allah and what is obligated to you i.e. to worship none but Allah Alone, the One and the Only true God of the entire existence)'”. [Sahih at-Tirmidhi 2180]

Shaikh Abdullah Bin Abdur Rahman Abaa Batayn, may Allah have mercy upon him, said:

They (those new Muslims) did not perceive that their statement equated to the deification of others besides Allah, which contradicts the declaration, “There is no deity worthy of worship except Allah.” They affirmed that only Allah is deserving of worship and understood its significance, as they were Arabs. However, the implication of the phrase “Set up for us a Dhaat Anwaat” was obscured to them due to their recent conversion to Islam. Consequently, the Prophet remarked, “Allahu Akbar! This is a path that has been taken by those before you. By Allah, in whose Hand my soul is! You have stated just as the Children of Israel said to Musa ‘O Musa! Make for us a deity as they have deities!’ Musa responded, ‘Indeed, you are a people who know not (Allah’s Majesty and Greatness and what is obligated to you, i.e. to worship none but Him, the One and Only true God of the entire existence).’ You will follow the way of who preceded you.” If it is said, “The Prophet did not declare those new Muslims as being outside the fold of Islam”. So, we say, “This shows that an individual who makes a statement that is tantamount to disbelief or out of being ignorant of its meaning should be notified and made aware of the true meaning, and thus has not disbelieved. However, there is no doubt that if they were to regard the Dhaat Anwaat as an object of worship alongside Allah, especially after the Prophet’s disapproval, they would indeed be considered disbelievers. [1]

Shaikh Salih Aala Ash-Shaikh, may Allah preserve him, said: Those (new Muslims) expressed a desire to engage in that act of worship at a specific location to seek blessings. In response, Allah’s Messenger referred to what they sought after as worshiping another deity alongside Allah. This act they were pursuing was a potential avenue to Shirk; however, once the Messenger elucidated the matter for them, they repented and committed themselves to obedience. [2]

Shaikh Khalid Adh-Dhafiri, may Allah preserve him, stated: Ahlus Sunnah comes together based on the truth rather than merely amassing followers. The term “Tajmee” refers to the act of increasing numbers within a group or party, while “Ijtimaa” signifies unity grounded in truth, emphasising adherence to and commitment to that truth. This serves as a refutation of groups such as Ikhwan al-Muslimeen, who have their “golden principle” that “We unite on what we agree upon and excuse each other for our disagreements.” But Shaykh Uthaymeen, may Allah have mercy upon him, called this principle of theirs a “Wooden principle” because, for them, the primary objective is to gather numbers. So, how is the “principle of uniting upon truth and not numbers” illustrated in this hadith? The Prophet, peace and blessings be upon him, was en route to a military campaign; do you need numbers for a military expedition or not? However, the Prophet prioritised unity based on truth and what is pleasing to Allah. We can see that the adherents to innovation in religious matters and those driven by desires clearly oppose this principle. [3]

The evidence presented above sufficiently demonstrates that the Prophet publicly admonished the new Muslims when they made a statement that is tantamount to major Shirk. It is important to note that no Salafi scholar has labeled Andrew Tate as a disbeliever based on his statements, as the authority to make such determinations rests with the Salafi scholars. For further understanding, one should refer to the Principles of Takfeer, which outline the criteria scholars use before declaring a Muslim to be outside the fold of Islam.

http://www.salafipublications.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ09&loadpage=displaysubsection.cfm

May Allah guide Andrew’s heart to repentance Aameen.

[1] Al-Intisaar Li-Hizbil Allaahi Al-Muwahhideen 13-14. Maktabah Ibn al-Jawzee 1305AH]
[2] An Excerpt from ‘Al-Min’dhaar Fee Bayaani Katheer Minal Akhtaa Ash-Shaa’i’ah page 11
[3] Extracted from a Lesson of the Shaikh by our brother Abu Aa’isha Amjad Khan, may Allah preserve him.

[1] The Position of The Believer Regarding Fitan [Trials, Tests, Tribulations, Turmoils, Temptations] – By the Erudite Scholar (Imam Abdul Aziz Bin Baz)

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Must Read, Pearls of Wisdom, Purification of The Soul, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

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

All praise and thanks are due to Allah, the Lord of all worlds, and the (praiseworthy) final outcome is for the righteous. May peace and blessings be upon Muhammad, His servant and messenger, as well as his wives and descendants, all his companions, and those who follow his path until the Day of Judgment. To proceed:

I thank Allah, the Exalted, for the blessing of this gathering with the noble brothers in faith and (our) beloved children. I ask Allah that He makes it a blessed gathering, benefits us all with the knowledge He teaches us, rectifies our hearts and actions, protects us from the evils within ourselves and the consequences of our deeds, supports His religion, elevates His word, improves the conditions of Muslims everywhere, and appoints the best among them over their affairs while shielding them from the worst. Indeed, He is Generous and Gracious. Then I thank the overseers of “Imam Muhammad Bin Saud University” for organising this meeting and I ask Allah to multiply their reward, and grant us all success in matters that rectify our religious and worldly affairs, and everything in which there is a rectification for all the Ummah. Indeed, He is the Generous and Gracious.

Dear brothers and sons in faith, the topic of today’s discussion is the believer’s stance towards trials and tribulations—we seek refuge in Allah from their evil. The Prophet, peace and blessings of Allah be upon him, highlighted their dangers and explained the necessary actions we must take in response, as ordained by his Lord.

What is a Fitna [trial and tribulation]? The term “Fitna” encompasses a wide range of meanings, including associating partners with Allah, which is considered the gravest form of Fitna, as Allah says:

وَقَاتِلُوهُمْ حَتَّى لا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ

And fight them until there is no more Fitnah and the religion (worship) will all be for Allah Alone. [Al-Anfal 39] – Meaning, until there is no longer Shirk.

Allah says:

يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ وَصَدٌّ عَنْ سَبِيلِ اللَّهِ وَكُفْرٌ بِهِ وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِنْدَ اللَّهِ وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ

They ask you concerning fighting in the Sacred Months (i.e. 1st, 7th, 11th and 12th months of the Islamic calendar). Say, “Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the Way of Allah, to disbelieve in Him, to prevent access to Al-Masjid-al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing. [Al-Baqarah 217]

Fitna also pertains to punishment and burning, as Allah says:

ذُوقُوا فِتْنَتَكُمْ هَذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ

(It will be said): “Taste the torment (of your denial). This is what you would (mockingly) request (from the believers) to be hastened.” https://www.thenoblequran.com/q/#/search/51_14

Allah, the Exalted, says:

إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ

Verily, those who put believing men and believing women to trial (in their religion) (and torture and burn them), and then do not repent, for them is the punishment of Hellfire (for their disbelief), and for them is the punishment of a burning Fire (for burning the believers). https://www.thenoblequran.com/q/#/sura/85/6

What is intended in this verse is punishment and burning. Putting them to trial by punishing them.

The term “fitnah” also refers to tests and trials, as Allah says:

وَنَبْلُوكُمْ بِالشَّرِّ وَالْخَيْرِ فِتْنَةً

And We test you with evil and with good as trial. [Al-Anbiya 35] – Meaning, a trial and test.

Allah says:

إِنَّمَا أَمْوَالُكُمْ وَأَوْلادُكُمْ فِتْنَةٌ

Indeed, your wealth and your children are but a trial” [at-Taghabun: 15]- Meaning, a trial and a trial to make it known who utilises their wealth and children in obedience to Allah, fulfilling their duties and avoiding His prohibitions, versus those who deviate from that and follow their desires.

It also pertains to calamities and punishments, as Allah says:

وَاتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً

And fear a trial (of affliction) which does not affect (only) those who have done wrong among you in particular. https://www.thenoblequran.com/q/#/search/8_25

It has been transmitted from by Az-Zubair Ibn Al-Awwam, may Allah be pleased with him, and a group of pious predecessors regarding this turmoil that they stated: “We never thought it would affect us until it happened.” This was triggered by the assassination of Uthman; may Allah be pleased with him. A group of ignorant and oppressive individuals, some of whom misinterpreted the truth and were confused about the situation until they unjustly killed Uthman based on false claims and misguided interpretations.

The turmoil then spread widely and intensified, affecting people who had no connection to it and were not affiliated with the oppressors. This led to the events that transpired between Ali and Mu’aawiyyah, may Allah be pleased with them, as well as the occurrences at the Battle of the Camel and the Battle of Siffin, all stemming from the discord caused by the actions of a group of oppressors against Uthman, may Allah be pleased with him.

Then a group led by Mu’aawiyyah demanded justice for the murder of Uthman, may Allah be pleased with him. They approached Ali, may Allah be pleased with him, who had been given the oath of allegiance by the Muslims as the fourth caliph and a rightly guided leader, requesting the handover of the killers. Ali informed them that the situation did not allow for such an action at that moment, assuring them that he would address the matter later and that he was unable to execute them right away. This led to the turmoil and conflict during the battles of Jamal and Siffin, which are well-documented, prompting some of the early scholars, including Az-Zubair, may Allah be pleased with him, to say that the mentioned verse was revealed concerning these events.

This was the first Fitna that arose among Muslims following the death of their Prophet, peace and blessings of Allah be upon him. It affected a large number of companions and others, resulting in the deaths of notable figures such as Ammar Ibn Yasir, Talha Ibn Ubaydullah—one of the ten promised paradise—and Al-Zubair, also among the ten, may Allah be pleased with them. Many companions and others lost their lives during the battles of Jamal and Siffin due to this Fitna (turmoil). [1]

Must Listen to (read) information on the two links regarding the dispute between the noble companions.

https://abukhadeejah.com/our-dawah-and-the-call-to-salafiyyah-that-stands-the-test-of-time-the-companions-their-virtues-their-differences-those-who-follow-them-and-those-who-oppose-them-part-3/

https://www.salafisounds.com/the-disputes-battles-between-ali-aishah-muawiyyah-the-position-of-the-ahlus-sunnah-sharhus-sunnah-al-barbahari-lesson-by-abu-khadeejah/

 

To be continued…InShaAllah

[1] https://binbaz.org.sa/discussions/55/%D9%85%D9%88%D9%82%D9%81-%D8%A7%D9%84%D9%85%D9%88%D9%85%D9%86-%D9%85%D9%86-%D8%A7%D9%84%D9%81%D8%AA%D9%86

The Profound Consequences of Fitna and the Imperative to Seek the Guidance of the Senior Scholars of The Ummah

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

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

Allah, The Most High, says:

وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا

And whoever kills a believer intentionally, his recompense is Hell to abide therein, and the Wrath and the Curse of Allah are upon him, and a great punishment is prepared for him. [An-Nisaa. 93]

Ibn Abbaas, may Allah be pleased with him and his father, reported that the Prophet, peace and blessings of Allaah be upon him, said: “The one who was murdered will come with the scalp and head of his killer in his hand on the Day of Resurrection, his jugular vein flowing with blood and saying, ‘O Lord! This one killed me!’ And he will draw near to the Throne.” They (i.e. the people) mentioned repentance to Ibn Abbaas, so he recited the verse:

[وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ – Whoever kills a believer intentionally, his recompense is Hell]; then he said, “This Ayah has not been abrogated or replaced, so where is his repentance?” [Saheeh Sunan At-Tirmidhee 3029]

Abdullah Bin Mas’ud, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allah be upon him, said, “The first (thing) that will be decided among people on the Day of Judgment will pertain to bloodshed”. [Saheeh Muslim. Hadeeth Number 1678a]

Imam An-Nawawi, may Allah have mercy upon him, said, “This hadith illustrates the grave nature of bloodshed, indicating that it will be the primary issue to be judged between people on the Day of Resurrection due to its severity and profound danger. It does not conflict with the well-known hadith found in the Sunan, which states that “The first thing a person will be questioned about is the prayer.” The distinction lies in the fact that the latter pertains to the individual’s relationship with Allah, while the former (concerning judgment on bloodshed) is a matter between people”. [Sharh Sahih Muslim 11/139]

The Messenger [peace and blessings of Allah be upon him] said, “The termination of the world means less to Allah than the killing of a Muslim (i.e. without right)”. [Sahih Al-Jami 9208]

The people said to Jundub, may Allah be pleased with him, “Advise us”. He said, “The first thing of the human body to putrefy is the abdomen, so he who can eat nothing but good food [halaal and earned lawfully] should do so, and he who does as much as he can that nothing intervenes between him and paradise by not shedding even a handful of blood [i.e. unlawful killing], should do so”. [Al-Bukhaari 7152]

Fighting During Political Strife

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “As a result of this, the Prophet, peace and blessings of Allah be upon him, did not praise [i.e. in the hadith] anyone involved in the battles of Al-Jamal and Siffeen, and he also did not commend those who participated in the events in Madinah on the day of Al-Harrah, nor the siege against Ibn Zubayr, or the turmoil involving Ibn Al-Ash’ath, Ibn Al-Muhallab, and others”. [1]

Iman is neither wishful thinking nor empty assertions; it is a conviction that resides in the heart, demonstrated through one’s actions. One cannot be a true believer without wishing for their Muslim brother what they desire for themselves and treating others as they wish to be treated. It is universally acknowledged that everyone seeks security, making it a Muslim’s duty to prioritise the safety of others to attain security and peace for themselves. [2]

Must Return to The Senior Scholars In Times of Fitna

Allah, The Exalted, says:

وَإِذَا جَآءَهُمْ أَمْرٌ مِّنَ ٱلْأَمْنِ أَوِ ٱلْخَوْفِ أَذَاعُوا۟ بِهِۦ وَلَوْ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُو۟لِى ٱلْأَمْرِ مِنْهُمْ لَعَلِمَهُ ٱلَّذِينَ يَسْتَنۢبِطُونَهُۥ مِنْهُمْ وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ لَٱتَّبَعْتُمُ ٱلشَّيْطَٰنَ إِلَّا قَلِيلًا

And when there comes to them a matter pertaining to public security or fear, they spread it (among the people). But if only—(before spreading it)— they had referred it back to the Messenger and to those in authority over them, then those (of sound opinion and reason) who could derive the correct conclusions regarding it would have known it. And were it not for the favour of Allāh upon you and His mercy, you would have followed Satan, except a small (number). https://www.thenoblequran.com/q/#/search/4_83

[وَلَوْ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُو۟لِى ٱلْأَمْرِ مِنْهُمْ – But if only—(before spreading it)— they had referred it back to the Messenger and to those in authority over them]. Qatadah, may Allah have mercy upon him, said: “Referring back to the scholars”. Ibn Jurayj, may Allah have mercy upon him, said: “Referring back to those who possess a sound (precise) understanding of the religion and sound reasoning”. [3]

Al-Allamah Ubaid Bin Abdillah Al-Jabiri, may Allah have mercy upon him, said: In times of difficulty and complex situations, those who embody virtue and righteousness used to turn to the senior people of knowledge, seeking a definitive and satisfactory answer. This tradition dates back to the era of the Prophet’s companions, followed by the Imams of the Taabi’een, and has been carried on by knowledgeable and virtuous individuals. Ibn Mas’ud, may Allah be pleased with him, expressed this beautifully: “As long as knowledge is acquired from the companions of Muhammad, peace and blessings be upon him, and their elders, people will remain righteous and upright; but if they seek knowledge from the young ones, they will be destroyed”. [4]

Some Senior Scholars of The Ummah at Present

Al-Allamah Salih Al-Fawzan, Al-Allamah Rabee Bin Hadi Al-Mad’khali, Al-Allamah Abdul Muhsin Al-Abbad and Al-Allamah Abdul Aziz Aala Ash-Shaikh. In moments of political turmoil, contact them immediately for guidance and do not replace their advice with anything else.

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [5]

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

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Sahih Muslim. 2720] [6]

[1] An Excerpt from Silsilah Ar-Rasaa’il Al-Manhajiyyah Fin-Nus’hi Wal-Irshaad Wat-taw’iyah’ pages 30-33

[2] An excerpt from “Silsilah Ar-Rasaa’il Al-Manhajiyyah Fin-Nus’hi Wal-Irshaad Wat-Taw’iyah”. page 7]

[3] At-Tabari

[4] [الطيب الجني على شرح السنة للإمام المزني – page 19]

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

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

 

The Assailants or Protestors Proclaim, “Allahu Akbar!” – Educating The Heedless Muslim and Countering The Fearmongering Ideologues, Demagogues, and Rabble-rousers Among non-Muslims

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Refutations, Worship - 'Ibaadah'.

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

Allah, The Exalted, says:

وَقُلِ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُۥ شَرِيكٌ فِى ٱلْمُلْكِ وَلَمْ يَكُن لَّهُۥ وَلِىٌّ مِّنَ ٱلذُّلِّ وَكَبِّرْهُ تَكْبِيرًۢا

And say: “All the praises and thanks be to Allah, Who has not begotten a son (nor an offspring), and Who has no partner in (His) Dominion, nor He is low to have a Wali (helper, protector or supporter). And magnify Him with all the magnificence, [Allahu-Akbar (Allah is the Most Great)].” [Al-Israa 111]

[وَكَبِّرْهُ تَكْبِيراً – And magnify Him with all the magnificence, [Allahu-Akbar (Allah is the Most Great)]- Meaning: Proclaim His greatness and magnificence through His great and mighty attributes, praising Him with His perfect Names, glorifying Him through His perfect and pure actions (free from all imperfections), and exalting and venerating Him by worshipping Him alone without ascribing any partner to him, and devoting all the religion sincerely to Him. [1]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: The meaning is that Allah is greater than all things in His Essence, Names, Attributes, and all that this statement encompasses. Allah, the Mighty and Majestic, says:

وَمَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدْرِهِۦ وَٱلْأَرْضُ جَمِيعًا قَبْضَتُهُۥ يَوْمَ ٱلْقِيَٰمَةِ وَٱلسَّمَٰوَٰتُ مَطْوِيَّٰتٌۢ بِيَمِينِهِۦ

They made not a just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand. [Az-Zumar. 67]

Allah says:

يَوْمَ نَطْوِى ٱلسَّمَآءَ كَطَىِّ ٱلسِّجِلِّ لِلْكُتُبِ كَمَا بَدَأْنَآ أَوَّلَ خَلْقٍ نُّعِيدُهُۥ وَعْدًا عَلَيْنَآ إِنَّا كُنَّا فَٰعِلِينَ

And (remember) the Day when We shall roll up the heavens like a scroll rolled up for books, as We began the first creation, We shall repeat it, (it is) a promise binding upon Us. Truly, We shall do it. [Al-Anbiya 104]

The one whose greatness is as such is greater than everything. [2]

Therefore, this mighty statement should never be used as a justification for disobedience to Allah, nor for acts of murder, vandalism, or the infringement of others’ rights under the pretence of self-defence. It is a misconception held by some misguided ideologues that the mere utterance of this statement by individuals involved in reprehensible actions implies that it promotes violence. In reality, its true meaning is what has been clearly articulated by Imam As-Sadi and Imam Muhammad Ibn Salih Al-Uthaymeen. Unfortunately, some emotionally charged or misinformed Muslims may invoke this statement in moments of anger, particularly during protests—an activity that is not sanctioned in Islam. (a) When they do so while engaging in wrongful acts, it allows ill-informed or malicious ideologues to wrongly link the statement to a call for violence. If a Muslim is attacked in their home, workplace, or on the street and utters this statement while repelling the aggressor, not a single scholar considers them blameworthy. However, if they invoke it while participating in vandalism, vigilantism, or other immoral actions, it indicates either a misunderstanding of the statement or a wilful disregard for its true meaning, as Allah can never be invoked or exalted to rationalise wrongdoing. This misuse of Islamic authentic Islamic text is well-known from the likes of ISIS, rather, this issue extends beyond just Muslims; even figures like the genocidal Netanyahu manipulate distorted and abrogated religious texts to rationalise their heinous crimes. Read on this link: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

As for the people of Salafiyyah, they uphold the rights of all, particularly those of their non-Muslim neighbours and fellow citizens. They remain steadfast, refusing to be incited by the EDL into actions that would compromise the sacred agreements they are bound to honour in any non-Muslim nation. Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, stated during a tele-link, on the 28th July 2000:

Likewise I invite you to have respect for those people who have the right that they should be respected, from those between you and whom there is an agreement (of protection) [i.e. Non-Muslims]. For the land which you are living is such that there is an agreement between you and them. If this were not the case they would have killed you or expelled you. So preserve this agreement, and do not prove treacherous to it, since treachery is a sign of the hypocrites, and it is not from the way of the Believers.

And know that it is authentically reported from the Prophet that he said : “Whoever kills one who is under an agreement of protection will not smell the fragrance of Paradise.”

Do not be fooled by those sayings of the foolish people: those who say: ‘Those people are Non-Muslims, so their wealth is lawful for us [i.e. to misappropriate or take by way of murder and killing].’ For by Allaah – this is a lie. A lie about Allaah’s Religion, and a lie in Islamic societies.

O my brothers. O youth. O Muslims. Be truthful in your buying and selling, and renting, and leasing, and in all mutual transactions. Because truthfulness is from the characteristics of the Believers, and Allaah – the Most High – has commanded truthfulness – in the saying of Allaah – the Most High – “O you who believe – fear and keep you duty to Allaah and be with the truthful.”

And the Prophet encouraged truthfulness and said : “Adhere to truthfulness, because truthfulness leads to goodness, and goodness leads to Paradise; and a person will continue to be truthful, and strive to be truthful until he will be written down with Allaah as a truthful person“.

And he warned against falsehood, and said : “Beware of falsehood, because falsehood leads to wickedness, and wickedness leads to the Fire. And a person will continue lying, and striving to lie until he is written down with Allaah as a great liar.”

O my brother Muslims. O youth. Be true in your sayings with your brothers, and with those Non-Muslims whom you live along with – so that you will be inviters to the Religion of Islaam, by your actions and in reality. So how many people there are who first entered into Islaam because of the behaviour and manners of the Muslims, and their truthfulness, and their being true in their dealings. [3]

Shaikh Abdul Waahid Abu Khadeejah, may Allah preseve him, said:

Indeed, terrorist acts, whether perpetrated in Muslim or Non-Muslim countries are a handiwork of the devil. The Scholars- Shaikh Fawzaan, Shaikh Rabee, Shaikh Ubaid, Shaikh Abdullaah al-Bukhaari and many others have always condemned those who perpetrate terrorist acts; rather the scholars hold that those who plot and plan these inhumane acts are to be reported to the authorities. Therefore, Muslim communities must be at the forefront of stamping out these non-Islamic acts that are done falsely in the name of Islam. The Prophet Muhammad [peace and blessings be upon him] stated: ‘’Whoever sees an evil, let him change it with his hand. If he is not able to do that, then let him change it with his tongue [by speaking]. And if he is not able to do that, then let him [hate it] with his heart, and that is the weakest of faith.’’ (Reported by Muslim)

The Scholars have stated that forbidding evil with the hand is done by the governments and the authorities, so they hold and punish and imprison the evil doers. If they withhold from this duty, it does NOT fall into the hands of the citizens to take the law into their own hands. Rather they remain patient. As for speaking against the evil in terms of refuting the false ideologies, then that it for the scholars and the people of knowledge, not for ignorant, and there has never been a time in the history of Islam, except that the scholars have spoken out against evil ideologies and doctrines as a safeguard for Islam, and this will not stop up until the final Hour is established. As for the general person then he forbids only in accordance to his knowledge and ability in line with the rulings of the true scholars of the Sunnah based upon the Qur’aan and the Sunnah. As for hating with the heart, then this for the one who recognizes evil, but does not have the knowledge nor the ability to speak against this, so he distances himself from it and keeps away from it.

Therefore, as it relates to the terrorists, then it is well-known that their evil and inhumane acts are condemned by the Muslim scholars based upon the texts of the Qur’aan and authentic Prophet narrations. So both, a Muslim student of knowledge and the general person is to inform the authorities of those that incite or plan terrorist acts. And this is from the aspect of forbidding evil and thereby earning the reward of Allaah [The Most High].

Another reason why these terrorists and their ideology must be stamped out is due to the fact that they are innovators who have attributed to Islaam, that which Islam is free of, and it is impermissible to accommodate them or defend them or protect them, due to the statement of the Prophet [salallaahu alaihi wassallam], ‘’Whoever innovates or accommodates an innovator, then upon him is the curse of Allaah, His Angels and the whole of mankind.’’ (Reported by Bukhaaree and Muslim). And there is not a shadow of a doubt from an Islamic perspective, that these terrorist ideologies are innovations and these perpetrators are innovators, and it is not permissible to protect them or give them refuge.

One can recognize the ideology of the these evil doers from certain matters that their lectures and discussions always revolve around, from them is that they always call for rebellion and revolution in the Muslim lands and against the Muslim rulers; they declare the Muslim rulers and those who work in the apparatus of government to be apostates; they praise the suicide bombers and terrorists and insurgencies in Iraaq, Palestine and other places and continually justify their actions; they may praise the bombings of 9/11 in New York, 7th July bombings in London or the Madrid bombings. These discussions of theirs may not necessitate that they themselves will organize or carry out terrorist acts but this speech of theirs incites others towards violence. Remember it only takes two or three young men (or women) who have been affected to go out and wreak havoc. The Messenger of Allaah (salallaahu alaihi wassallam), mentioned these renegades (known as the Khawarij) in a narration, ‘’If I am alive when they appear, I will slaughter them with the slaughtering of Aad.’’ And Aad was a tribe mentioned in the Qur’aan that was punished by Allaah for their evils and transgressions. He also stated, ‘’They are the worst of Allaah’s creation under the sky.’’ There are many, many other narrations of the Prophet and his Companions describing them, to the extent that Shaikhul-Islaam Ibn Taymiyyah and Imaam an-Nawawee, two great scholars of the middle ages, stated the consensus of the great Scholars of the early generations of Islaam that these renegades must be prevented and fought against.  So when one looks at the activities of these people such as the killing of men, women and children, Muslim and non-Muslim alike, one sees that they are indiscriminate in their murderous acts.

After what has been mentioned above one can see why the Scholars of Salafiyyah have issued verdicts calling people to inform the authorities if they know of anyone inciting or planning terrorist acts.  There is NO doubt that those make a link between terrorism and what they term as ‘’The Wahhaabis’’, intending by that the Salafis, have made a mythical link based upon fallacies and falsehood. The great Scholar Muhammad Ibn Abdul-Wahhaab (died 1206AH), after whom his adversaries invented the derogatory term ‘Wahhaabi’ for anyone who studied his works – then this Scholar was the most fervent in his opposition to deviation and deviant ideologies. Rather the Salafis, whom the opposers term as Wahhaabis, have been at the forefront of combating the takfeeri, Jihaadi and Terrorist ideologies, for decades. And this refutation of the Salafi scholars against these groups was not just a mere response to modern-day events but rather a religious obligation upon them regardless of prevailing circumstances.

So Syed Qutb, the father and reference point of the modern-day Jihadist-terrorist movements, was refuted by the Salafi Scholars for his call to assassinations and violent revolution decades ago and again in the early nineties by the likes of the Salafi scholars such as Shaikh Bin Baaz, Shaikh Bin Uthaimeen and especially in great detail by Shaikh Rabee bin Haadee al-Madkhalee who authored several books in exposition of Syed Qutb. Shaikh Bin Baaz warned and exposed the evil doctrine of Usamah bin Laden back in the early nineties, whilst the Islamic political groups were in praise of him. Sayyid Abul Ala Maududi is another reference point for the modern day violent politically motivated groups, yet the Salafi Scholars such as Shaikh Rabee al-Madkhali, Shaikh Ubaid al-Jaabiree, Shaikh Hammaad al-Ansaaree exposed his errors and warned against his approach.

Another example is the warning of the Salafi Yemeni Scholar Muqbil bin Haadee against the HAMAS of Palestine whilst the latter were supporting terrorist attacks on civilian buses in Israel. We also have the Scholarly Salafi stance against Hizbollah of south Lebanon and former leader of Iran, Khomeini such as the statements of Shaikh Bin Baz, Shaikh Bin Uthaimin, Shaikh Ahmad an-Najmi and others. Shaikh Ibn Uthaimeen in his now published explanation of ‘Riyaadhus-Saaliheen’ well over fifteen years ago showed his clear abhorrence at the suicide bombings in Palestine. So this is the clarity with which the Salafis speak and have always spoken. Over a thousand years of Salafi authorship, from the time of the disciples of the Prophet until this day, the Scholars of Sunnah and Salafiyyah have been refuting the false ideologies, whether extremist or negligent – Whereas the people of deviation will respond based upon political expediency, but the underlying ideology in support of revolution and suicide attacks remains. [4]

[a]: https://abukhadeejah.com/protests-demonstrations-and-civil-disobedience-in-the-light-of-islam-ethics-3-8/
https://abukhadeejah.com/street-demonstrations-in-non-muslim-countries-india/

[1] An Excerpt from “tafsir as-sadi”

[2] https://alathar.net/home/esound/index.php?op=codevi&coid=96700

[3] Salafipublications.com

[4] salafitalk.net

The Perils of Unverified Reports within the Reach of Malicious Bigots and Extremists

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

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

Allah, The Exalted, says:

يٰأَيُّهَا ٱلَّذِينَ آمَنُوۤاْ إِن جَآءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوۤاْ أَن تُصِيبُواْ قَوْمًا بِجَهَالَةٍ فَتُصْبِحُواْ عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ

O you who believe! If a rebellious evil person comes to you with news, verify it, lest you harm people in ignorance, and afterward, you become regretful of what you have done. [Al-Hujuraat 6]

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

This is also one of the moral etiquettes that are obligated to the people of (sound) understanding to embody and practice; that if a rebellious sinful person informs them of some news, they should  verify the information, rather than accepting it at face value, as doing so poses significant risks and the potential for sin. This is because when the news from such a person is regarded with the same credibility as that from a truthful, reliable person, one might pass a judgment based on that news and what it necessitates, thus lead to the loss of life and wealth without due right, ultimately resulting in regret. Therefore, what is obligated regarding the news from a rebellious sinful person is verification and clarification. Should the evidence and clear signs affirm the truth of the information, it is acted upon and accepted as true. Conversely, if the evidence indicates that he is lying, it is declared as lies and not acted upon. Thus, this verse illustrates that news from a truthful individual is to be accepted, news from a liar is to be rejected, and news from a rebellious sinful person is suspended (until ascertained), as we have stated. [1]

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

Beware of kadhib (lies), as it corrupts one’s ability to teach people as well as one ability to illustrate information based on how it should actually be. The liar presents what is present as something non-existent and what is non-existent as something present; misrepresents the truth as being something false and falsehood as being something true; misrepresents the good and the evil, so he corrupts his conception and knowledge, which subsequently results in his punishment. Then he portrays what is not true to the one who has been duped by him – the one who is drawn to him – and therefore corrupts his conception and knowledge.

The soul of the liar turns away from existing reality, preferring the non-existent, and falsehood. And when his conception and knowledge is corrupted, which is the basis of every wilfully chosen deed, his deeds become corrupt and marked by lies, so those deeds would emanate from him just as lies emanate from the tongue- neither benefits from his tongue nor his deeds (i.e. in relation to the specific affair). Because of this, lying serves as the foundation of immorality, as the Prophet [peace and blessings of Allah be upon him] said, “Indeed, lies lead to immorality (or wickedness), and indeed, immorality (or wickedness) leads to the fire.” [Bukhaari 2606/2607]

Lies first emerge from the heart and then on the tongue, corrupting it; then they transfer to the limbs and corrupt their deeds, just as they corrupt statements of the tongue. As a result, lying prevails over his utterances, deeds, and state of affairs; corruption gets deeply ingrained in him, and its disease leads to destruction if Allah does not grant him recovery with the medication of truthfulness, which uproots the source (or basis) of the lies. This is why the basis of all deeds of the heart is truthfulness, and the basis of their opposites is lies, such as boasting, self-amazement, pride, being glad (with ungratefulness to Allah’s Favours), conceitedness, boastfulness, insolence, weakness, laziness, cowardice, disgrace, and others.

Every righteous deed, whether done privately or publicly, is founded on truthfulness. And the source of every corrupt deed, whether private or public, is lies. Allah punishes the liar by preventing him (i.e. due to his own chosen evil) from those things that will bring him well-being and benefit, while He rewards the truthful one by granting him the ability to attain the beneficial things of the worldly life and Afterlife. There is nothing comparable to truthfulness in terms of how it brings about the affairs of well-being in this life and the next, and there is nothing comparable to lying in terms of how it corrupts and harms one’s worldly and Afterlife affairs.

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

O you who believe! Be afraid of Allah, and be with those who are true (in words and deeds) [9:119]

هَٰذَا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ ۚ

This is a Day on which the truthful will profit from their truth. [5:119] [2]

In our contemporary landscape, a multitude of ideologues and provocateurs inundate the unsuspecting with a barrage of opinions, creating a labyrinth of confusion through sheer information overload. While possessing the right information is undeniably beneficial, empowering individuals to exercise sound judgment when grounded in solid principles and expertise, the situation becomes perilous when an excess of data is coupled with a lack of integrity and impartiality. This toxic combination allows the unscrupulous to exploit the naive, leading them astray from the true essence of the matter at hand. Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: “If you contemplate the statements of the people of falsehood, you will indeed find them clothed with expressions and presented in a good light with sophisticated terms that are quickly accepted by those deprived of sound discernment to the extent that the wicked sinners would give (good) names to the greatest types of wicked deeds”. [3]

Certain prominent instigators prevent the naive and misinformed from grasping the true nature of reality with clarity. They do not promote a complete understanding; instead, they lead individuals to perceive matters in a manner that contradicts their actual state or create an illusion of understanding despite evidence that should indicate their misconceptions. At times, they leave individuals in a state of uncertainty and confusion, suggesting that they have a grasp on a subject while simultaneously introducing alternative perspectives that appear equally plausible, or guiding them to an understanding that overlooks contradictory evidence, albeit less likely to be accurate. The absence of verification, in addition to this, poses a significant threat as it acts as a gateway for any disruptive racist criminal, bigot, or a terrorist to exploit religion, justice, and righteousness. The current scenario highlights this danger, especially with the racists, whose malicious actions are being rationalised under the pretext of reclaiming the nation and expressing supposed genuine outrage over a Muslim individual who tragically killed three innocent girls. Despite concrete evidence proving otherwise, the prejudiced rioters persist in targeting mosques, disparaging Muslims, and now even turning their violence towards Asian and black people, causing destruction, looting, squandering resources, and clashing with the police. This is all done under the guise of the right to protest. Allah, The Exalted, says:

وَكَذَٰلِكَ جَعَلْنَا فِى كُلِّ قَرْيَةٍ أَكَٰبِرَ مُجْرِمِيهَا لِيَمْكُرُوا۟ فِيهَا وَمَا يَمْكُرُونَ إِلَّا بِأَنفُسِهِمْ وَمَا يَشْعُرُونَ

And thus We have set up in every town great ones of its wicked people to plot therein. But they plot not except against their ownselves, and they perceive (it) not. [Al-An’am 123]

Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said: The divine laws of Allah are flawless and comprehensive, as outlined in the Qur’an and the Sunnah. We do not know of any evidence in the Qur’an and Sunnah that permits a small group of individuals to come together for protests that disrupt the peace and waste time. These demonstrations are nothing besides Bidah and misguidance instigated by the devil; fueled by the temptations of the wicked soul and its desires. When these adversaries (shaytan and the evil soul) unite in any affair, they ruin religious and worldly matters, as evidenced by the chaos of these protests. The aftermath of protests and demonstrations: devastation, squandered resources, and the unsettling disruption of tranquility for those who cherish peace. The numerous and significant drawbacks cast a shadow over the very essence of such actions. [4]

It is not uncommon to encounter some of these individuals in a state of inebriation, embodying the essence of vagrancy and violence. Their inability to secure employment stems from their erratic behaviour and addiction to alcohol, their bodies adorned with tattoos that resemble a tattoo catalogue; expressing vehement hostility towards those of different ethnic backgrounds, while paradoxically relying on the tax revenues generated by immigrants in various professions. In their eyes, the misfortunes of their lives are perpetually attributed to external forces. In stark contrast, many immigrants—doctors, nurses, and caregivers—have pursued these professions due to their superior qualifications and educational backgrounds. Meanwhile, the rioters choose a path of idleness, with their arms emblazoned with swastika tattoos. These individuals resemble a circus troupe, mere jesters in a tragic performance. They perceive such destructive riots, acts of violence, looting, and theft as expressions of “patriotism,” misguidedly believing they are serving their country or community. Hence, the devout Muslim endeavours to safeguard sound beliefs, life, dignity, intellect, and possessions, while the racists and those who commit acts of terrorism in the name of religion disregard these fundamental aspects of human existence. Therefore, we do not counteract the negative actions of others with similar negativity; instead, we uphold our responsibilities in our engagements with non-Muslims.

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, stated:

Likewise, I invite you to have respect for those people who have the right that they should be respected, from those between you and whom there is an agreement (of protection) [i.e. Non-Muslims]. For the land which you are living is such that there is an agreement between you and them. If this were not the case they would have killed you or expelled you. So preserve this agreement, and do not prove treacherous to it, since treachery is a sign of the hypocrites, and it is not from the way of the Believers. And know that it is authentically reported from the Prophet that he said : “Whoever kills one who is under an agreement of protection will not smell the fragrance of Paradise.”

Do not be fooled by those sayings of the foolish people: those who say: ‘Those people are Non-Muslims, so their wealth is lawful for us [i.e. to misappropriate or take by way of murder and killing].’ For by Allah – this is a lie. A lie about Allah’s Religion, and a lie in Islamic societies.

O my brothers. O youth. O Muslims. Be truthful in your buying and selling, and renting, and leasing, and in all mutual transactions. Because truthfulness is from the characteristics of the Believers, and Allah – the Most High – has commanded truthfulness – in the saying of Allah – the Most High – “O you who believe – fear and keep you duty to Allah and be with the truthful.”

And the Prophet encouraged truthfulness and said : “Adhere to truthfulness, because truthfulness leads to goodness, and goodness leads to Paradise; and a person will continue to be truthful, and strive to be truthful until he will be written down with Allah as a truthful person“.

And he warned against falsehood, and said : “Beware of falsehood, because falsehood leads to wickedness, and wickedness leads to the Fire. And a person will continue lying, and striving to lie until he is written down with Allah as a great liar.”

O my brother Muslims. O youth. Be true in your sayings with your brothers, and with those Non-Muslims whom you live along with – so that you will be inviters to the Religion of Islam, by your actions and in reality. So how many people there are who first entered into Islam because of the behaviour and manners of the Muslims, and their truthfulness, and their being true in their dealings. [5]

Shaikh Abu Khadeejah consistently emphasizes the importance of Hijrah as Europe continues to become less hospitable towards Muslims. Read: https://abukhadeejah.com/question-about-hijrah-from-the-non-muslim-lands-to-the-lands-of-islam/

We ask Allah to facilitate us with Hijrah to the lands of the Muslims as soon as possible Aameen.

[1] An Excerpt from “Tafsir as-Sadi” Paraphrased

[2] An Excerpt from “Al-Fawaa’id”. pages 202-203

[3] An Excerpt from “As-Sawaa’iq al-Mursalah 2/438

[4] An Excerpt from “ الأفنان وتوحيد ابن خزيمة وحديث عن المظاهرات4-4-1432هـ”

[5] salafipublications.com