In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imaam Ibn Rajab [may Allah have mercy upon him] stated about the Salaf: “There is not to be found in the statements of those who came after the Salaf (any) truth, except that it is found in their statements with a more concise wording and a shorter expression. There is not to be found in the statements of those who came after them (any) falsehood, except that there is in their statements that which clarifies its falsity for the one who understands and contemplates. There are wonderful meanings found in their statements and precise observations, which those who came after them were neither guided to nor knew about. The one who does not take knowledge from their statements will miss all that goodness, alongside the numerous falsehoods he will fall into due to following those who came after them”. [i.e. those who came after the Salaf]. [1]
Abdus Samad Bin Yazid Al-Baghdadi [may Allah have mercy upon him] said: I heard Al-Fudayl Bin Iyaadh [may Allah have mercy upon him] saying, “If I had a supplication that would be accepted, I would not make it except for the leader”. It was said to him, “O father of Ali! Why is that?” He said, “When I make it for myself, it would be only for me, but if I make it for the leader, the rectification (or righteousness) of the leader would consequently result in the rectification of the people and the country”. It was said to him, “O father of Ali! How is that? Explain this to us”. He said, As for the wellbeing of the land, if the people are safe from the ruler’s tyranny, they will develop abandoned areas and settle in the land. And with regards to the rectification of the people, one observes the affair of a people among the ignoramuses and says, ‘They have been distracted by the pursuit of livelihood rather than seeking what will benefit them with regards to learning the Qur’an and other things’. So, he gathers them together in a house – fifty in number, less or more, and says to a man, ‘You have what will make your affair upright and teach these people their religion’. Then you’ll see what Allah [The Mighty and Majestic] brings forth from among them that would make the land righteous (and prosperous, thrive, flourish, etc) and that would return to them (i.e. they’ll receive its benefits). This would be the rectification of the people and the country”. Imam Ibn Al-Mubarak [may Allah have mercy upon him] kissed Imam Fudayl’s forehead and said, “O teacher of goodness! Who else (i.e. among us) would be able to (say or do) this better than you?!” [2]
[1] An Excerpt from “Fadl Ilm As-Salaf Alaa Ilm Al-Khalaf”. page 61
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
The Prophet [peace and blessings of Allah be upon him] said, “Indeed, the scholars are the inheritors of the prophets, for the prophets do not leave behind a dinar or a dirham for inheritance, but rather, they leave behind knowledge. So whoever takes hold of it, has acquired a large share (i.e. of inheritance)”. [Sunan At-Tirmidhee 2682]
The anonymous writers at Wikipedia stated that among the controversial views and rulings of Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] is the subject matter of women’s rights!
Response:
First, we have already stated in this series that simply stating that something is controversial is insufficient; rather, every issue on which people disagree must be referred back to the Qur’an and Sunnah. Allah [The Exalted] says:
O you who have believed, obey Allāh and obey the Messenger and those in authority over you. And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger if you truly believe in Allāh and the Last Day. That is better (conduct) and (leads to) the most excellent outcome.h
And in whatsoever you differ, the decision thereof is with Allah (He is the ruling Judge). (And say O Muhammad) Such is Allah, my Lord in Whom I put my trust, and to Him I turn in all of my affairs and in repentance. [Surah Ash-Shuraa. Ayah 10]
Second, Imaam Abdul Azeez Bin Baaz [may Allah have mercy upon him] responded to his critics as follows: Those who say that Islam oppresses women are greatly mistaken because it was Islam that treated her with justice and raised her status. She was oppressed in pre-Islamic times among the Arabs, in Judaism, Christianity, and other false religions. [(1)] It is Islam that raised her, exalted her affair, treated her with justice, and bestowed her rights to her. It made her an honourable mother, an honourable wife, and a daughter shown compassion, cared for her, had wealth spent on her, and was treated with kindness until she can look after herself, or get married.
Islam commanded that wealth be spent on her, and obligated to her father and husband to spend on her and treat her kindly; commanded the Islamic State to treat her with justice, fulfill her rights, prevent aggression against her, and give her the value that whenever she is killed (unlawfully by a man), he is executed (by the State). Whenever she is (deliberately) injured (by someone), her rights are fulfilled accordingly, whether a limb is injured or other than that.
Men are protectors and maintainers of women by (right of) what Allāh has made some of them to excel over others and also by (right of) what they spend from their wealth (upon women). [Surah An-Nisaa. Ayah 34] [(2)]
The matter is clear. Allah [Glorified be He and free is He from all imperfections] made men excel over women because the male is generally stronger in fulfilling rights, Jihad against enemies, stopping injustice, Ihsaan towards children and women (i.e. spending on them etc), protecting them from harm and injustice, and other than this which is known based on the Shariah, innate uncorrupted natural disposition and that which is clearly perceived. That is because – in general- men are stronger and more capable of doing what benefits society than women. In addition, men spend their wealth in marriage by giving dowries, spending on their wives, protecting them from harm, and being kind to them.
Men have great rights in two ways: on the one hand, Allah gave them a status that excels that of women because it is known that men are more complete and capable of everything in general. They are more complete – in general – in their mental strength, in examining the outcomes of affairs and welfare, and because they spend their wealth to seek after wives through dowry and other things. That is why Allah [Glorified be He and free is He from all imperfections] says:
Men are protecters and maintainers of women by (right of) what Allāh has made some of them to excel over others and also by (right of) what they spend from their wealth (upon women)]. [Surah An-Nisaa. Ayah 34]
(However), this does not mean that every man is better than every woman, but rather this higher level given to men is in general. So, when this affair is looked at in detail, there may be a woman who is better than a man. This is a fact and is known, but in general, the male biological sex is of a higher level (i.e. in some specific things) over the female biological sex. This is known by way of the Shariah, sound reasoning, sound innate natural disposition, and it is known by way of reality and experiences, but there are many women who are better than a man because of their knowledge, religious adherence, steadfastness, and insight. Whoever looks at the characteristics of the female companions of the Prophet and those women who followed them exactly in faith, and the women scholars of this Ummah, he will know that there are good women who are better than many men. The Prophet [peace and blessings be upon him] said, “Many men reached the level of perfection, but no woman reached such a level except Maryam, the daughter of Imran, and Asiyah, the wife of Pharaoh”. [(3)]
The virtue of Fatima -may Allah be pleased with her, daughter of the Prophet, the virtue of Khadijah – may Allah be pleased with her – and Aisha – may Allah be pleased with her – indicates that they have special virtue. These five are the best of women: Maryam Bint Imran, the mother of the Messiah [peace be upon him], Khadijah and Aa’isha, among the mothers of the believers, Fatima, the daughter of the Prophet [peace and blessings be upon him], and Asiyah, the wife of Fir’awn. These five women are the best women, and there are many virtuous women, who possess knowledge, and they are more virtuous than many men. However, Allah’s Wisdom necessitates that men are a level higher in status over women in certain things as well, such as inheritance. A daughter is given half of what a male is given among children, a sister from both parents or father is given half of what a full brother or paternal brother is given, and the wife is given half of what the husband takes. If the husband takes half, she gets a quarter, and if the husband takes a quarter, she gets an eighth, and this is great wisdom, and (explanations, clarifications) that if someone with insight contemplates it, he will know its significance, Allah’s Wisdom in it, and that Allah [Glorified be He and free is He from all imperfections] is the All-Wise, the All-Knowing, so every situation in which a man is given a level above a woman has its pertinence, reasons, and wisdom for whoever ponders and reasons carefully. And Allah is the One Whose Aid is sought. [I][(4)]
Imam Muhammad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] stated one of the underlying reasons behind the different percentages received by males and females from inheritance: “Another wisdom in inheritance distribution, where the male is given a share equal to the share of two females, is because there is wisdom in that due to what is entrusted to a man with regards to financial responsibility. A male has more financial responsibility than a female. It is obligated to him to spend on (dependants), pay the dowry (when getting married), and it is obligated to him to perform Jihaad”. [II][(5)]
Finally, listen to these clarifications by Shaikh Abu Khadeejah [may Allah preserve him] on women issues
When the Scholars of Islam say that Christianity and Judaism are false religions, this is because their Scholars (Rabis, priests, and monks) distorted and substituted the Scriptures after the departure of Musa and Isa [peace be upon them]e became false
[(4)]: https://www.masjidbinbaz.co.uk/audio-2/introduction-to-the-science-of-inheritance-by-uways-at-taweel/ By Shaikh Uways at-Taweel [may Allah preserve him]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
The Prophet [peace and blessings of Allah be upon him] said, “Indeed, the scholars are the inheritors of the prophets, for the prophets do not leave behind a dinar or a dirham for inheritance, but rather, they leave behind knowledge. So whoever takes hold of it, has acquired a large share (i.e. of inheritance)”. [(1)]
The anonymous writers at Wikipedia stated, “Many of ibn Baz’s views and rulings are considered controversial (both inside and outside Saudi Arabia), including those relating to cosmology…” [End of quote]
Response
Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] was asked, “Is the earth spherical or flat?” He responded: According to the scholars, the Earth is spherical. Ibn Hazm and a group of other (scholars) have transmitted that the scholars hold a consensus that it is spherical. Meaning: Some of it is joined together with some and rolled up like a ball. However, Allah spread out the top of it for us and placed on it firm mountains, animals, and seas out of mercy for us. This is why Allah says: [وَإِلَى الأَرْضِ كَيْفَ سُطِحَتْ – And at the earth, how it has been spread out (to facilitate habitation and travel)?] [(2)]
It is flat and visible to us (i.e. the top) so that people can live on it and be calm (without worry). The fact that it is spherical does not exclude that its surface is not flat because if a large, great thing is flat, it will have a wide back. [(3)]
May Allah enter the Imam into Jannatul Firdaws! His remark is quite obvious for everyone to see.
Second, read Shaikh Abu Iyaad’s (may Allah preserve him) article on the link for more information about the statements of other Scholars regarding the shape of the earth. “Ibn Taymiyyah on the Shape of the Heaven and Earth and the Concept of Time and Related Issues:
Third, if after reading Shaikh Abu Iyaad’s post in the aforementioned link you believe that the explanation offered by the other scholars is more persuasive or that the Imam’s position is incorrect, then you should know that every upright Mujtahid is rewarded for striving to reach the correct position, as the Prophet (peace and blessings of Allah be upon him) said, “If a Mujtahid gives a verdict according to the best of his knowledge and his verdict is correct, he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, even then he will get a reward”. [Bukhari Number 7352]
Finally, when it comes to other matters related to cosmology that are very clear and leave no room for any other opinion, the Imam [may Allah have mercy on him] was very stern about it, and he has every right to be because those who speculate about it have openly contradicted the divine texts. Read Shaikh Abu Iyaad’s and Shaikh Abu Khadeejah’s [may Allah preserve them] articles.
Disbelief of the One Who Denies Sun’s Motion Around the Earth
Indeed, the only people who are in disagreement about these matters are those who have either rejected or ignored the proofs and wish to make it a point of contention for others. The upright Salafi Scholars and their students do not have any doubt about these matters; rather, those who abandon or fail to give thorough consideration to the infallible divine texts are the ones plagued by doubts, speculation, and conjecture.
هل الأرض كروية أم سطحية؟
الجواب: الأرض كروية عند أهل العلم قد حكى ابن حزم وجماعة آخرون إجماع أهل العلم على أنها كروية، يعني: أنها منضم بعضها إلى بعض مدرمحة كالكرة، لكن الله بسط أعلاها لنا وجعل فيها الجبال الرواسي وجعل فيها الحيوان والبحار رحمة بنا ولهذا قال: وَإِلَى الأَرْضِ كَيْفَ سُطِحَتْ [الغاشية:20] فهي مسطوحة الظاهر لنا ليعيش عليها الناس ويطمئن عليها الناس، فكونها كروية لا يمنع تسطيح ظاهرها لأن الشيء الكبير العظيم إذا سطح صار له ظهر واسع
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Aa’isha [may Allah be pleased with her] wrote to Mu’aawiyah [may Allah be pleased with him] and said: I heard the Prophet [peace and blessings of Allah be upon him] say, “Whoever seeks the pleasure of Allah at the expense of the displeasure of the people, Allah will suffice him against the people. Whoever seeks the pleasure of people at the expense of Allah’s displeasure, Allah will leave his affair to the people”. [(1)]
The anonymous writers at Wikipedia stated, “Many of ibn Baz’s views and rulings are considered controversial (both inside and outside Saudi Arabia), including those relating to cosmology, women’s rights, Saudi Arabia’s support for the Oslo Accords, and the acceptability of stationing non-Muslim troops in the Land of the Two Holy Mosques (Haramayn) during and after the Persian Gulf War. Osama bin Laden bitterly condemned Ibn Baz and his rulings that supported Saudi Arabia’s foreign policy and alliances with Western powers”. [End of quote]
First, every dispute or disagreement must be referred back to the Qur’an and the Sunnah for final judgment. Allah [The Exalted] says:
O you who have believed, obey Allāh and obey the Messenger and those in authority over you. And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger if you truly believe in Allāh and the Last Day. That is better (conduct) and (leads to) the most excellent outcome. [(2)]
And in whatsoever you differ, the decision thereof is with Allah (He is the ruling Judge). (And say O Muhammad) Such is Allah, my Lord in Whom I put my trust, and to Him I turn in all of my affairs and in repentance. [Surah Ash-Shuraa. Ayah 10]
It is useless to merely note that an affair has generated controversy without offering reliable, knowledge-based evidence that gives one an insight into the affair. Therefore, we’ll examine the affairs they claim were a controversial stance held by Imam Abdul Azeez. The first issue is that the Imaam issued a fatwa that allowed non-Muslim troops to be stationed temporarily in Saudi Arabia during the Gulf War, and his decision was based on sound knowledge, notwithstanding Usamah Bin Ladin and his ilk among the Kharijites’ ranting and raving. Therefore, must read the article by Shaikh Abu Khadeejah [may Allah preserve him] titled “Ibn Baaz Allowed The American Military Into Saudi Arabia?” https://abukhadeejah.com/ibn-baaz-allowed-the-american-military-into-saudi-arabia/
There is no need to elaborate on Usama Bin Ladin’s affair; rather, we will suffice with the clarification provided below by Shaikh Abu Iyaad and Shaikh Abu Khadeejah [may Allah preserve them].
Indeed, Imaam Abdul Azeez Bin Baaz and his brothers, who were upright Salafi Scholars, did not seek the approval of anyone; instead, they derived rulings from the Qur’an and the Sunnah as understood by the Sahaabah, and they did not fear those who would falsely accuse others of wrongdoing.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Abdullah Ibn Mas’ud [may Allah be pleased with him] said, “The People will not cease to be upon good so long as they take knowledge from their elders”. [(1)]
The anonymous writers at Wikipedia stated, “Ibn Baz issued a fatwa authorising a wealth tax to support the Mujahideen during the anti-Soviet jihad”. [End of quote]
Response: It should be made known that wealth tax is not Zakat and vice versa. However, in times of dire need, the government may request contributions from those who can contribute, as Imam Al-Albaanee [may Allah have mercy on him] stated about this type of tax as follows:
لا يجوز أبدًا أن تُتخذ الضرائب قوانين ثابتة كأنها شريعة مُنزَّلة من السماء أبد الدهر ، وإنما الضريبة التي يجوز أن تفرِضَها الدولة المسلمة هي في حدود ظروف معينة تُحيط بتلك الدولة ، – مثلًا – وأظن أن هذا المثال هو الذي جاء به الإمام الشاطبي إذا هُوجمت – مثلًا – بلدة من البلاد الإسلامية ، ولم يكن هناك في خزينة الدولة من المال ما يقوم بواجب تهيئة الجيوش لدفع ذلك الهجوم من أعداء المسلمين ، في مثل هذه الظروف تفرض الدولة ضرائب معينة ، وعلى أشخاص معيَّنين عندهم من القدرة أن يدفعوا ما فُرض عليهم ، ولكن لا تصبح هذه الضريبة ضريبةً لازمةً وشريعةً مستقرةً كما ذكرنا آنفًا ، فإذا زال السبب العارض – وهو هجوم الكافر – فإذا دفع عن بلاد الإسلام أُسقطت الضرائب عن المسلمين ، لأن ما أوجب تلك الضريبة – السبب الذي أوجب تلك الضريبة – قد زال ، والحكم – كما يقول الفقهاء – يدور مع العلة وجودًا وعدمًا ، فالعلة أو السبب الذي أوجب تلك الضريبة قد زال ، فإذًا تزول بزوالها هذه الضريبة .
باختصار إذًا جواب ذاك السؤال : ليس هناك ضرائب تُتخذ قوانين في الإسلام ، وإنما يمكن للدولة المسلمة أن تفرض ضرائب معينة لظروف خاصة ، فإذا زالت زالت
“It is never permissible for taxes to be established as permanent laws as if they were a law revealed by Allah to be implemented forever; rather, the tax that is permissible for a Muslim state to impose is restricted to certain circumstances within that state. I think that this type is the one that Imam Ash-Shaatibee [may Allah have mercy upon him] mentioned. For example, if one of the Muslim countries is attacked, and there is no money in the state treasury to prepare the armies to repel that attack against the enemies of the Muslims, then in such circumstances, the state imposes certain taxes on specific individuals who have the ability to pay what is imposed on them, but this tax does not become a binding tax and an established law, as we mentioned above. If the reason behind this tax -the attack of the unbelievers against a Muslim country- ceases, then this tax ceases because what obligated it has ceased, and a ruling – as the jurists say – revolves around the cause, depending on whether it is present or absent. So the cause or reason that necessitated that tax has ceased, therefore, due to its cessation this tax ceases. In brief, the answer to the question is that there are no taxes established as laws in Islam, but rather, the Muslim state can impose certain taxes for specific circumstances, and when those circumstances cease to exist, the taxes cease”. [End of quote] [Al-Fataawaa Al-Imaaraatiyyah. cassette number 1]
The anonymous writers did not cite a Fatwa to prove that Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] issued a Fatwa to establish this type of wealth tax during the Jihaad against the Communists, but if the Imam did indeed issue such a Fatwa and it was implemented by the rulers of Saudi Arabia, then, it is undeniably obvious from Imam Al-Albaanee’s [may Allah have compassion upon him] aforementioned declaration that this type of tax is permitted in extreme cases of need.
The anonymous writers stated: “His endorsement of In Defence of Muslim Lands, principally written by Abdullah Azzam, was a powerful influence in the successful call for jihad against the Soviet Union. It is said to be the first official call for jihad by a nation-state against another nation-state in modern times”. [End of quote]
Response: First, before Abdullah Azzam, many Salafi Scholars, including the Imam, spoke about defending Muslim countries. Secondly, the war against the vile Russian Communists was actively supported by the Salafi Scholars, the Kingdom of Saudi Arabia, and other Muslim states. Thirdly, learn more about Abdullah Azzam by reading the valuable information provided by Shaikh Abu Iyaad [may Allah preserve him] that reveals the fact that Abdullah Azzam was a fan of the vile Takfeeri Sayyid Qutb.
Finally, once the Communists were defeated and sent back to Russia, the Muslim Brotherhood Sect and others among Ahlul Bidah devised a plot to massacre the Salafiyyoon. Read what Al-Allaamah Abdullah Al-Bukhari [may Allah preserve him] has transmitted by clicking on the link. We’ve placed Shaikh’s speech under the heading: “The Murder of Shaikh Jameel Ar-Rahmaan [may Allaah have mercy upon him]”: https://salaficentre.com/2023/03/05/ahlul-bidahs-final-satanic-plot-when-constantly-overwhelmed-by-ahlus-sunnahs-proofs/
Read about Sayyid Qutb on this link: http://www.sayyidqutb.com/
Read about Ikhwaan on this link: http://www.ikhwanis.com/authors/Abu.Iyaad.cfm
[(1)] Al-Mujam Al-Kabir 8510 by Imaam At-Tabaraanee [may Allah have mercy upon him]
O you who believe! When you are told to make room in the assemblies, (spread out and) make room. Allah will give you (ample) room (from His Mercy). And when you are told to rise up [for any obligatory matter, or for any other good deed], rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge.And Allah is Well-Acquainted with what you do. [Surah Al-Mujaadilah. Ayah 11]
The anonymous writers at Wikipedia stated, “Sheikh Abd al Aziz ibn Abdullah ibn Baz (Arabic: عبد العزيز بن عبد الله بن باز, romanized: ʿAbd al ʿAzīz bin ʿAbdullāh bin Bāz, 21 November 1912 – 13 May 1999) was a Saudi Arabian Islamic scholar who served as the Grand Mufti of Saudi Arabia from 1993 until his death in 1999. According to French political scientist Gilles Kepel, ibn Baz was a “figurehead” whose “immense religious erudition and his reputation for intransigence” gave him prestige among the population of Saudi Arabia. He “could reinforce the Saud family’s policies through his influence with the masses of believers”. His death left the government without a comparable figure from amongst Salafi scholars to “fill his shoes”. He was a leading proponent of the Salafi school of thought”. [End of quote]
Response:
First of all, this great Imam’s [may Allah have mercy upon him] reputation was well-known not only in Saudi Arabia but also in the rest of the Muslim world. Read below:
There is no question that this Imam was among the greatest Salafi scholars of his time. However, instead of saying that he had a reputation for intransigence, it should be said that he was well-known for upholding the sound Aqeedah and Manhaj of the pious predecessors despite the opposition of those deviated callers who opposed him. As a result, his refusal to alter his viewpoint or behaviour was based on the clear guidance of the Qur’an and authentic Sunnah as understood by the Sahaabah and not prejudice, blind allegiance, or illegal partisanship.
They stated: He “could reinforce the Saud family’s policies through his influence with the masses of believers”. [End of quote]
Response:
He made decisions based on the Qur’an and the Sunnah as it was understood by the Sahaabah rather than passively supporting anyone’s policies. He issued rulings in favour of virtue when the rulers asked for anything that did not conflict with the Qur’an and the Sunnah, which is why he was praised for his honesty and steadfastness. He interacted with the Saudi Royal Family in accordance with what Allah commands the rulers and the Scholars to do. Allah (The Exalted) says:
[يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِى ٱلۡأَمۡرِ مِنكُمۡۖ – O you who believe! Obey Allah and obey the Messenger (Muhammad, and those of you (Muslims) who are in authority. [Surah An-Nisaa’ Ayah 59]
The verse encompasses both scholars and those in positions of power. The scholars propagate Allah’s Shariah, teach the people, and issue rulings to the people and rulers, and the rulers implement the rulings – implement the knowledge that the scholars possess and propagate. [(1)]
They stated: His death left the government without a comparable figure from amongst Salafi scholars to “fill his shoes”. [End of quote]
Response:
There is no question that Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] was one of the greatest Scholars in the world during his lifetime, but his passing does not imply that the outstanding scholars of this blessed Ummah will no longer exist. The Prophet [peace and blessings be upon him] said, “Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it”. [(2)]
“Allah will raise for this Ummah at the end of every hundred years”. That is, at the end of every hundred years, when there is little knowledge of the Shariah and the authentic Prophetic Sunnah, and when ignorance and religious innovation are rampant. “One who will revive its religion for it”. That is a scholar who is alive and well known. He will clarify the authentic Prophetic Sunnah and distinguish it from the religious innovations. knowledge will be abundant again and its adherents will be aided, and the proponents of religious innovations will be overcome and degraded. This reviver is none else but a scholar who has a sound understanding of the religious sciences that deal with acts of worship, the underlying wisdoms of the religion and the texts that deal with beliefs of the heart. [(3)]
They stated: “He was a leading proponent of the Salafi school of thought”. [End of quote]
Response:
What is a school of thought? They say that it is “a set of ideas or opinions that a group of people share about a matter”. [(3.1)] “a way of thinking”. [(3.2)] “A set of ideas or opinions which a group of people share about a matter. Also a point of view recognised as held but not necessarily accepted”. [(3.3)]
Salafiyyah is not a school of thought because it is not based on ideas or opinions, but rather on the way of Muhammad’s [peace and blessings of Allah be upon him] companions, which is based on the infallible Qur’an and authentic Sunnah. Shaikh Abu Khadeejah [may Allah preserve him] stated: “To be a Salafi means adhering to the Creed, Methodology and the way of life of the Salaf As-Sālih (the Pious Predecessors). The earliest Salaf were the generation of our Prophet (صلى الله عليه وسلم) and his Companions. Then after them came the three virtuous generations of believers who held fast to the Sunnah (Path) of the Prophet and his Companions. The person who understands this path correctly, follows it exactly, without introducing anything into it and nor deviating from it is a Salafi. To be a Salafi is not merely to imagine that one is upon the true path of the Salaf, but Salafism is to study the religion of the Companions and follow it — it was they who understood best the meanings and intent of the speech and actions of the Prophet (صلى الله عليه وسلم)….” [(4)]
Shaikh Abu Iyaad [may Allah preserve him] said: The “Salafi Way” is not something new, invented or innovated. By definition, it is the pure Islaam which the Companions of Allaah’s Messenger (sallallaahu alayhi wasallam) held onto. When the sects foretold by the Messenger (sallallaahu alayhi wasallam) appeared, those who took knowledge from the Companions began to verbally express the obligation of holding onto the way of (السلف الصالح), “The Righteous Predecessors.” From such statements is the saying of Imaam al-Zuhree (d. 124H), “Adhere to the tracks of the Salaf, even if the people reject you. And beware of the opinions of men, even if they beautify it for you with speech.” Hence, Salafiyyah is not a later innovation. Salafis are the target of sectarian bias and bigotry for many factions, from them the Raafidah, Soofiyyah, Kharijites and Takfiris, the blind-followers of the madhaahib, Secularists, Modernists and many others. As such there is a lot of propaganda in the field which is unfortunately entered into what is claimed to be “objective research”. To make matters more confusing is the presence of numerous orientations falsely ascribing to Salafiyyah despite their deviations from it in their foundations and methodologies. Many of the takfiri, and Khariji groups make this false ascription. This adds another layer of confusion to anyone wanting to research and understand Salafiyyah and leads to Salafis being wrongly attributed with the iniquities of the Takfiris and Kharijites. In light of all of these realities, this website aims to provide relevant information and critical evaluation and analysis of the various views and opinions that are being scattered in books, journals, blogs, websites, audios and videos in relation to “Salafis” and “Salafiyyah”. [(5)]
To be continued…InShaaAllah
[(1)]: An Excerpt from “Marhaban Yaa Taalibal Ilm”. pages 58-60. slightly paraphrased
[(2)]: Sunan Abee Daawud. Hadeeth Number 4291. Declared authentic by Imaam Al-Albaanee [rahimahullaah] in Saheeh Abi Daawud. Publisher, Maktabah Al-Ma’aarif.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Abu Umamah [may Allah be pleased with him] reported that Allah’s Messenger [peace and blessings of Allah be upon him[ said, “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 Imaan”. [(1)]
The cretins at Wikipedia said, “Human Rights Watch has attributed hate speech by Saleh al-Fawzan towards Shia and rafida when he called these groups “brothers of Satan” and specifically about a faction of Shia followers as “unbelievers” who “lie about God, his prophet, and the consensus of Muslim”. Hala Al-Dosari also claims that al-Fawzan considers Islamic minority sects to be heretics”. [End of quote]
First, Al-Allaamah Saalih Al-Fawzaan [may Allah preserve him] is one of the noble Salafi Scholars of our time, and so-called “Human Rights Watch” has no authority in the Sight of Allah to judge the statements of this upright Salafi Scholar, except based on the infallible final divine revelation. Indeed, he resides in a country that permits him to pass judgment of the Shariah against anyone who contradicts the Qur’an and the Sunnah as understood by the Sahaabah. Second, the Shariah legislates both love and hatred for Allah’s Sake, as the Messenger [peace and blessings of Allah be upon him] said, “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 Imaan”.
Third, Al-Allaamah Saalih Aala Ash-Shaikh [may Allah preserve him] said the following regarding s-called human rights, “The major powers utter this term if they want to impose something new on nations, society, and the people regardless of their countries and cultures. So, after the Second World War, they wanted to establish a new world order by way of which the major powers would be able to control all countries. At times this control is cultural, sometimes through strong opinions and the exercise of freedoms at other times, and power is exercised through interference in the affairs of the countries in which they want to interfere”. [Footnote a]
Fourth, other than what is found in these two links, there is nothing else to add to Al-Allaamah Saalih Al-Fawzaan’s verdict against Raafidah Shiites.
Finally, the cretins stated, “Hala Al-Dosari also claims that al-Fawzan considers Islamic minority sects to be heretics”. [End of quote]
It doesn’t matter who holds this view, whether this Hala or others, but rather, the methodology of the pious predecessors is to be applied with dealing with the deviated sects. Hafs Bin Humaid [may Allah have mercy upon him] said: I asked Abdullah Ibn Al-Mubaarak [may Allah have mercy upon him], “How many sects have this Ummah divided into?” He said, “The foundation of the sects are four: the shia, the harooriyyah (i.e. khawaarij), the qadariyyah, and the murji’ah”. The Shia splintered into twenty-two sects, the Harooriyyah into twenty-one sects, the Qadariyyah into sixteen sects, and the Murji’ah into thirteen sects”. [(2)]
The previous Mufti of Saudi Arabia Imaam Abdul Azeez Bin Baaz [may Allah have mercy upon him] was asked: What is the meaning of the Messenger’s [peace and blessings of Allah be upon him] statement about the Ummah in the hadith, “All of them (sects) are in the fire except one” and who is that one? Will the other 72 (deviant) sects abide in the fire for all eternity?
Response: The prophet [peace and blessings of Allah be upon him] said, “The Jews split into 71 sects, meaning all of them were misguided and ruined, except one. The Christians split into 72 sects, meaning all of them were misguided and ruined, except one. And this Ummah will split into 73 sects, all of them in the fire, except one. Ahlus Sunnah Wal Jama’ah (those who firmly cling to the authentic Prophetic Sunnah and are unified upon it) are this single group – the Prophet’s companions and those who exactly follow them in faith, the adherents to sound faith and pure Islamic monotheism. Concerning the other 72 (deviants) sects that have been threatened with (entry into) the fire, among them is one who is a disbeliever [Footnote b], one who is a sinner, and one about whom it has been proved with clear evidence that he is an innovator in religion (Mubtadi). So, among them, the one who dies in a state of unbelief [Footnote c] will be in the fire for eternity, while the one who dies in a state of devotion to religious innovation that is less than major disbelief [Footnote d] or sins is under Allah’s will, while still threatened with the fire. So, based on this, it is known that not all of them are disbelievers, but rather among them is a disbeliever, while the others are sinners and innovators in religion. [(3)]
Footnotes b and c: NB: Takfeer – declaring that a Muslim left the fold of Islam is a judgement that can only be given by the upright scholars and none else.
Footnote d: All religious innovations are evil, but there are those tat will exit a person from the fold of Islam (Bida’atul Mukaffirah) and those that do not exit a person from the fold of Islam (Bida’atul Mufassiqah).
Al-Allaamah Rabee Bin Haadee Al-Madkhalee [may Allaah preserve him] was asked whether there is a difference between Bidah Al-Mukaffirah and Bidah Al-Mufassiqah; so he replied that there is Bidah Mukaffirah, such as rejecting the Ruyah (i.e. denying that the believers will see Allah in the afterlife); rejecting Allaah’s Uluww [i.e. denying that Allaah is above his creation –Allah ascended over the Throne in a way that benefits his majesty)]; invoking other than Allah; offering slaughtered sacrifice (i.e. animals) to other than Allah etc. These are affairs of Bidah Al-Mukaffirah (the bidah that is tantamount to disbelief). But we do not make Takfeer of the people who commit this type of Bidah until we establish the proof against them. That is because some of them (i.e. the people who fall into these affairs) carry doubts and are far away from the era of Prophethood and its light (i.e. guidance). So they fall into the likes of these Bidah. Rejecting the Ruyah is disbelief; rejecting Allaah’s Uluww is disbelief; the saying that the Qur’an is created is disbelief-major disbelief. But this person, -[who testifies that none has the right to be worshipped except Allaah and that Muhammad is the messenger of Allaah, and he prays, observes fasting, wants paradise and believes in that] -received the doubts of the people of falsehood, so he falls into the likes of these affairs (i.e. these innovations that are tantamount to disbelief). So we say to him: You have fallen into disbelief and the evidence is this and this, and we clarify for him. So if Allaah grants him Tawfeeq and he returns to the truth, then all praise is due to Allaah. But if not, we declare him a disbeliever after establishing the proofs against him. As for Bidah Al-Mufassiqah, it is other than this (i.e. it is not at the level of that which is tantamount to disbelief)… [A paraphrased excerpt. http://www.rabee.net/ar/questions.php?cat=26&id=484 ]
May Allah guide these enemies of Al-Allaamah Saalih Al-Fawzaan or protect us from their Falsehoods. Please refer to this document if the cretins try to change the text on Wikpedia that this series is based on.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Shaqeeq [may Allah have mercy upon him] reported that it was said to Usamah Bin Zayd [may Allah be pleased with him], “Why don’t you visit Uthman [may Allah be pleased with him] and speak to him?” So, he said, “Do you think that I have not spoken to him except if I make you hear (about it)? By Allah! I have spoken to him (about affairs) concerning me and him, and I did not like to divulge those things about which I had to take the initiative and I do not say to my ruler, ‘You are the best among people’ after I heard Allah’s Messenger [peace and blessings of Allah be upon him] saying, ‘A man will be brought on the Day of Resurrection and thrown in Hell-Fire and his intestines will pour forth in Hell and he will go round along with them, as an ass goes round the mill stone. The inhabitants of Hell would gather round him and say, ‘O, so and so! What has happened to you? Were you not enjoining us to do what was good and forbidding us to do what was evil? He will say, ‘Of course, it is so; I used to enjoin (upon people) to do what was good but did not practice that myself. I had been forbidding people to do what was evil, but did it myself”. [1]
Waa’il [may Allah have mercy upon him] reported that it was said to Usamah Bin Zayd [may Allah be pleased with him], “Will you go to so-and-so [i.e. Uthman – may Allah be pleased with him] and speak to him (i.e. advise him regarding rulership of the country)?” He said, “You see that I don’t speak to him. I speak to (advise) him secretly without opening a door because neither do I want to be the first to open it nor will I say to a man who is my ruler that he is the best of all the people after I have heard something from Allah’s Messenger [peace and blessings of Allah be upon him] said”. They said, “What have you heard him saying?” He said, “I have heard him saying, “A man will be brought on the Day of Resurrection and thrown in the (Hell) Fire, so that his intestines will come out, and he will go around like a donkey goes around a millstone. The people of (Hell) Fire will gather around him and say, ‘O so-and-so! What is wrong with you? Didn’t you use to order us to do good deeds and forbid us to do bad deeds?’ He will reply, ‘Yes, I used to order you to do good deeds, but I did not do them myself, and I used to forbid you to do bad deeds, yet I used to do them myself'” [2] [Footnote a]
Regarding the statement: “I speak to (advise) him secretly without opening a door “. Al-Aynee [may Allah have mercy upon him] said: Meaning, without opening one of the doors of temptation. I speak to him to pursue a Maslahah [aiming to bring about positive outcomes and deter negative or evil ones] and not to incite temptations, as openly disapproving of the rulers can be perceived as a form of rebellion, carrying insults that lead to division and schism within the unified body of Muslims under the authority of the ruler. [3] Al-Qaadhi Iyaadh [may Allah have mercy upon him] said: Meaning, “I do not wish to be the first to open this door”, which is expressing open disapproval and directing it toward the rulers, and its evil consequences, as was the case when they openly disapproved of Uthman [may Allah be pleased with him] which led to the shedding of his blood and the subsequent turmoil that ensued”. [4]
Al-Allaamah Rabee Bin Haadee al-Mad’khali [may Allah preserve him] said: Uthman [may Allah be pleased with him] was one of those who restrained the people from bloodshed the most as well as that of the people who violated his honour. Shaikh Al-Islaam Ibn Taymiyyah [may Allah have mercy upon him] said, “What is well known through successive numerous narrations is that Uthman [may Allah be pleased with him] was one of those who restrained the people from bloodshed the most, exercised patience the most regarding the affair of those who violated his honour and those who made a determined attempt to shed his blood, so they besieged him and endeavoured to kill him, and he knew their desire to kill him. The Muslims came to him from every place to help him and indicated to him to fight the besiegers, but he commanded them to refrain from fighting and commanded those who obeyed him not to fight. He said to his slaves, ‘Whoever restrains his hand is freed’. It was said to him, ‘Will you go to Makkah?’ He said, ‘I will not be amongst those who commit evil in the sacred house’. Then it was said to him, ‘Will you not go to Syria?’ He said, ‘I will not leave my place of Hijrah (i.e. Madeenah)’. Then it was said to him, ‘Fight them’, he said, ‘I will not be the first in the Ummah of Muhammad [peace and blessings of Allaah be upon him] to unleash the sword after the departure of Muhammad’. Uthmaan’s patience until he was murdered is one of his greatest virtues in the sight of Muslims”. [5]
Imam Ibn Al-Qayyim [may Allah have mercy upon him] said, “Upon realising that he would face death based on his observations of the events and signs, Uthman [may Allah be pleased with him] chose not to engage in fighting or self-defence to prevent conflict among the Muslims. He preferred to be killed rather than (initiating) fighting between Muslims”. [6]
Footnote a: “A man will be brought on the Day of Resurrection and thrown in the (Hell) Fire, so that his intestines will come out, and he will go around like a donkey goes around a millstone. The people of (Hell) Fire will gather around him and say, ‘O so-and-so! What is wrong with you? Didn’t you use to order us to do good deeds and forbid us to do bad deeds?’ He will reply, ‘Yes, I used to order you to do good deeds, but I did not do them myself, and I used to forbid you to do bad deeds, yet I used to do them myself'”. [Saheeh Al-Bukhari 3267] Al-Allaamah Rabee Bin Haadi al-Mad’khali [may Allah preserve him] said, “Indeed, there may be someone worse than this man because he [i.e. the one worse than the man mentioned in this Hadeeth] enjoins evil and forbids good, so what will be his state of affairs, and Allah’s Refuge is sought?!” [7]
O you who believe! Avoid much suspicions, indeed some suspicions are sins.
[Surah Al-Hujuraat. Aayah 12]
Imam As-Sadi [may Allah have mercy upon him] said:
Allah [The Most High] has forbidden much evil suspicion towards the believers because some suspicions are sins. And that is like the suspicion devoid of reality and factual evidence, and like the suspicion accompanied by much-forbidden speech and action, for indeed the settlement of evil suspicion in the heart does not restrict the one (in whose heart is that evil suspicion) only to that; rather, he does not cease until he utters and does that which is not permissible. [(1)]
The cretins at Wikipedia stated: “Feminism activist Hala Al-Dosari (fellow of Radcliff Institute at Harvard) and Abdullah Alaoudh (senior fellow of Georgetown University and son of Salman al-Awdah) claim Saleh al-Fawzan is treated like a father figure by Mohammed Bin Salman. A month before the murder of Jamal Khashoggi, al-Fawzan proclaimed a threatening fatwa calling for the killing of critics of the Saudi government”. [End of quote]
Response:
Tthe orientation of this (fellow of Radcliff Institute at Harvard) speaks for itself, so, other than the information on the link, there is no need for any further comment. Link:
As for the second individual, Abdullah Alaoudh, if he is the son of the Qutbi Salman al-Awdah (Footnote a) as the cretins claim, it is not strange for a person to follow in his father’s footsteps, as the saying goes مَنْ شَابَهَ أبَاهُ فَما ظَلَمَ
Second, Saudi rulers have always recognised and honoured Salafi Scholars within and outside the Kingdon. Unlike the irresponsible activists, Qutubists, Ikhwaanees, and others, (Footnote b) the upright Salafi Scholars – past and present – advise rulers and consistently prioritise the safety and security of Muslim nations. Read below:
The cretins stated, “A month before the murder of Jamal Khashoggi, al-Fawzan proclaimed a threatening fatwa calling for the killing of critics of the Saudi government”. [End of quote]
Response: No Salafi Scholar, including Al-Allaamah Saalih al-Fawzaan, would issue a Fatwa authorising the execution of any person residing in a Muslim country unless the crime was punishable by death under the infallible Shariah law. However, the cretins have not provided the exact date that the fatwa was issued, its text and signatories so that we can ascertain against whom it was specifically issued if it does exist in the first place! Indeed, the burden of proof is upon the cretins at Wikipedia. Furthermore, the investigation into Jamal Khashoggi’s [may Allah have mercy on him] death was conducted solely through the Saudi Justice System, rather than through the speculations of the media’s ideologues, demagogues, and rabble-rousers who utilised this affair to promote their ideologies of excessive free speech while also seeking to destabilise Saudi Arabia. Fourth, by stating without any proof that Al-Allaamah Saalih Al-Fawzaan issued a Fatwa advocating the killing of Saudi critics and then mentioning the death of Jamaal Khashoggi, the writers are discreetly or indirectly attempting to persuade unsuspecting readers to form their own opinions about a so-called connection between a Fatwa and its consequences a month later!
Therefore, their first goal is to damage the reputation of this noble and pious Salafi Scholar. Shaikh Abu Khadeejah [may Allah preserve him] stated: Abul-Qāsim Ibn ʿAsākir (d. 571H, rahimahullāh) said: “Know, my brother – may Allah guide us and you to His pleasure, and that He makes us from those who fear Him and are dutiful to Him as He deserves – that the flesh of the scholars, may Allah be merciful with them, is poison. And Allah’s established way of tearing down the screen of those who attack the scholars is well-known. That is because attacking them for an affair that they are innocent of is a mighty thing – and to speak of their honour with falsehood and fabrications is an evil and noxious pasture to graze upon!” [(2)]
As for their greatest goal goal and greatest desire, it is to destabilise Saudi Arabia by all means necessary, as Al-Allaamah Saalih Al-Fawzaan [may Allah preserve him] once stated: “This country -and all praise be to Allaah-is in a state of security, stability, comfortable living, and tranquillity, but this stability is not pleasing to the enemies of this country. So they have not ceased attempting to demolish its state of security. They attempt to do this so that it becomes like other countries. This country occupies the centre of the hearts of the Muslims, it is the Qiblah in their Salaah and occupies a status in the Islamic world. So, if it were to be destabilised—just as the enemies desire to destabilise the entire Islamic world, then who will establish the Hajj and Umrah and provide safety for the pilgrims whilst they seek to fulfill the rites of Hajj and Umrah, except this country with the Help of Allah [Glorified and Exalted be He]. The (social) structure of this country will be destabilised if its security is lost, then where will the Islamic world proceed to? Because of this, the enemies of Islam plot against this nation day and night, as you are all aware. Sometimes they do this by attempting to sow doubts about the (sound Islamic) creed and spreading immoral views among Muslim children in order to encourage idleness, extremism, or taking up arms or carrying explosives or wreaking havoc. Other times they do this by corrupting manners and encouraging forbidden things and desires among Muslim youth, in order to corrupt their manners and deprive them of their religion with the claim of freedom of expression and other false statements. Allah has freed mankind from idol worship, forbidden desires, and despicable manners. This is the correct freedom, but as for what is in opposition to it, such as evil desires, doubts, and corrupt manners, this is the freedom of animals. However, they want this in order to corrupt the Muslim youth either through extremism and harshness or negligence. They attempt this and that, either to corrupt the intellects of the Muslim youth with intoxicants, drugs, cigarettes, Qaat, and other drugs and intoxicants or through fabrications (i.e. false ideas, views, etc.). They want to do away with the Muslim youth because, after Allaah’s [Glorified be He] support for the Muslim society, the society is built upon its youth, therefore they want to corrupt the Muslim youth through any means so that they are able to demolish this country. As you can see –from time to time–huge quantities of opium and other types of drugs are smuggled. As you can see this did not come from nothing; rather it came about as an evil plan against this country. They want to destroy it from every direction. Therefore, you should all be one entity with your rulers and those placed in charge of your affairs to repel this enmity and pay attention to it”. [(3)] [End of quote]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
The Prophet [peace and blessings of Allah be upon him] said, “The scholars are the heirs of the Prophets. The Prophets did not leave behind dinars or dirhams, rather they left behind a heritage of knowledge, and the one who acquires it acquires an abundant portion”. [At-Tirmidhee 2682]
The writers at Wikipedia stated under the title Controversial statements: “Saleh al-Fawzan was given attention in Western media again in May 2016 after he declared taking photos prohibited in a video published by the Middle East Media Research Institute on April 17, 2016. According to The Independent, “Speaking in a televised broadcast, Sheikh Saleh Bin Fawzan Al-Fawzan was asked about a new trend of taking pictures with cats which has been spreading among people who want to be like the Westerners. The Sheikh initially appears incredulous, asking: “What?! What do you mean pictures with cats?” He then declares: “Taking pictures is prohibited. The cats don’t matter here.” When asked again about the “new trend”, he says: “Explain this trend to me. Taking pictures is prohibited if not for a necessity – not with cats, not with dogs, not with wolves, not with anything.” [End of quote]
We remind these writers that the upright Salafi Scholars do not appease those who disagree with their judgements by flattering them or going along with the crowd. This photography issue is not to be regarded as controversial; rather, it should be assessed in light of the Qur’an and the authentic Sunnah. Indeed, it only causes controversy for individuals who either do not want to hear what they dislike hearing or who believe that the Shariah’s rulings have no place in so-called contemporary cultures or modern societies. The subject matter is applicable to all people, not just those living in the West because its ruling is revealed in the infallible final divine revelation. The Prophet [peace and blessings of Allah be upon him] said, “The people who will receive the severest punishment from Allah will be the picture makers.” [Sahih Al-Bukhari 5950]
Imaam Muhammad Ibn Salih Al-Uthaymeen [may Allah have mercy upon him] was asked, “How do we reconcile between the statement of the Prophet ‘The people who will receive the severest punishment from Allah will be the picture makers’ and the fact that the Mushrikoon will receive the greatest punishment on the day of judgement?”. He replied, “The severest punishment here means the severest punishment received by the sinners whose sins have not reached disbelief. As for the severest punishment received by the Mushrikoon, their punishment will be the severest among all the people”. [(1)]
Therefore, the ruling on pictures is an established affair in the pure Shariah and Al-Allaamah Salih Al-Fawzaan fulfilled his duty by giving a verdict on the subject matter. Anyone who considers this a matter of controversy is either ignorant or driven by their own desires. We ask Allah to protect the righteous Salafi Scholars from the statements of the ignorant. Aameen.
You can read an article on this subject matter by Shaikh Abu Khadeejah (may Allah preserve him):
