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We have no time to defend ourselves, rather, we defend the Sunnah- By Al-Allamah Muqbil Bin Haadee

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

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

Al-Allamah Muqbil Bin Haadee al-Waadi’ee, rahimahullaah, said:

“All praise belongs to Allaah, we mention the noble ‘Ulamaa with good, we direct people to them the likes of Shaykh Badee’ ad-Deen al-Bakistaanee as-Sindee, Shaykh al-Albaanee…Shaykh Rabee’ and Ibn Baaz. Our books are full of advising people to sit with those scholars and to benefit from them and their books. As for if you intend (by your question) that there is nothing with us except Tajreeh (refutation) for the people of innovation, then that is correct since they are the ones who initiate it:

لَّا يُحِبُّ ٱللَّهُ ٱلْجَهْرَ بِٱلسُّوٓءِ مِنَ ٱلْقَوْلِ إِلَّا مَن ظُلِمَ وَكَانَ ٱللَّهُ سَمِيعًا عَلِيمًا

 Allah does not like that the evil should be uttered in public except by him who has been wronged. And Allah is Ever All-Hearer, All-Knower.  [Surah an-Nisaa: 148]

So they are the ones who initiate (the revilement) and make people flee from us. So at times they say (about us that we are) ‘people of Takfeer (ejecting people from Islaam).’ And other times they say we are ‘Mutashaddidoon’ (harsh), and they say that we do not know anything from the current affairs. And on occasions they say (about us that) we only know ‘Hadathana wa Akhbarana’ (he narrated to us and he informed us – i.e. knowledge of Hadeeth). And the Prophet (ﷺ) said:  “When two people revile/insult one another, (the sin of) what they say is upon the first one (i.e. the one who initiated it), so long as the wronged one does not transgress.” [Saheeh Muslim (no.2587]

So we are defenders of the Sunnah, not (defenders of) our own selves. We hear people reviling and insulting us but we do not reply to them. The people of Sa’dah authored: ‘The Decisive Speech In Refuting The Slanderer and Liar’ – they are talking about me but I did not reply to them… And we did not refute them – all praise be to Allaah – until the people of Sa’dah died. We have no time to defend ourselves, rather, we defend the Sunnah even if it is by biting with our molar teeth. We will never let anyone speak ill of the Sunnah of the Messenger (ﷺ), whether he is a Shi’ite, a Soofee or from the Muslim Brotherhood. We sacrifice ourselves and our honour for the Sunnah.” Source: [Fadaa’ih wa Nasaa’eh, p.153-155, Shaykh Muqbil b. Haadee al-Waadi’ee, Daar al-Haramain, First Edition, 1419H/1999CE]

Translated by Ustadh Abu Abdillah Bilal Al-Kashmiri – may Allah preserve him.

Considerations to keep in mind when initiating and responding to greetings of Salaam

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

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

The Messenger, peace and blessings of Allah be upon him, said: Whoever says “As-Salamu Alaykum” will receive ten good deeds. If one says, “As-Salaamu Alaykum Wa Ramatullah”, they will be granted twenty good deeds. If one says, “As-Salaamu Alaykum Wa Rahmatullahi Wabarakatuhu”, they will earn thirty good deeds. [1]

A man approached the Prophet, peace and blessings of Allah be upon him, and greeted him with “As-Salaamu Alaykum”. The Prophet responded to the greeting and the man took a seat. The Prophet then said: “Ten (good deeds)”. Then another individual arrived and said, “As-Salaamu Alaykum Wa Rahmatullah”. The Prophet replied and the man sat down, to which the Prophet said: “Twenty (good deeds).” Then (a third) person came and greeted, “As-Salaamu Alaykum Wa Rahmatullaahi Wa Barakatuhu”. The Prophet responded, and after the man sat, he said: “Thirty (good deeds).” [2]

Abu Hurairah, may Allah be pleased with him, said: Allah’s Messenger, peace and blessings of Allah be upon him, said, “The younger should greet the older one, the riding person should greet the walking one, and the walking one should greet the sitting one, and the small number of persons should greet the large number of persons.” [3]

Thirdly, have you not come across the Ayah:
مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُ ۥ عَشۡرُ أَمۡثَالِهَا‌ۖ

Whoever brings a good deed shall have ten times the like thereof to his credit. [Al-An’aam. 160] – Meaning, whether in speech or action, whether apparent or concealed, pertaining to the rights of Allah or the rights of the creation, “shall have ten times the like thereof”. This is the minimum level of its increase. [4]

By starting the Salaam and choosing different phrases, we can earn either 10, 20, or 30 good deeds InShaAllah. Additionally, every good deed you perform is automatically valued at 10 good deeds. With this in mind, who would want to wait for someone else to greet them first?!

It Is Obligatory to Reply to Salaam

Shaikh Abdus Salaam Burgess, may Allah have mercy upon him, said:

Imam Ibn Abdul-Barr, may Allah have mercy upon him, said: The obligation of returning the Islamic greeting is (found in the) statement:

وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا

”When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally.” [An-Nisa 86]

Imam Ibn Kathir, may Allah have mercy upon him, said: To give the Islamic greeting is voluntary and it is an obligation to return it. This is what all the scholars say- that it is obligated to the one who is given the salaam to reply and he has sinned if he does not reply because he has opposed Allah’s command. The abandonment of returning the Islamic greeting is an evil and ugly deed and many people have been afflicted with it in this era. They are prevented from it due to pride and self-amazement. So, we gently say to all of them, ”Who are you?! From what did you come from?” Allah says:

مِنۡ أَىِّ شَىۡءٍ خَلَقَهُ ۥ
مِن نُّطۡفَةٍ خَلَقَهُ ۥ فَقَدَّرَهُ ۥ

From what thing did He create him? From Nutfah (male and female semen drops) He created him and then set him in due proportion. [Abasa. 17-18]

Are you greater in status than the Messenger, peace and blessings of Allah be upon him! Indeed he returned the Islamic greeting of the young, the old, the free person, and the slave, and he also greeted them. We ask Allah for guidance and success for all. Also when a person is leaving a gathering and gives the Salaam, it is obligatory to reply to him. [5]

Extend Equal Respect to All When Initiating or Responding to Greetings

Abdullah Bin Amr, may Allah be pleased with him, said: A man asked the Prophet, peace and blessings of Allah be upon him: “What sort of deeds or (what qualities of) Islam are good?” The Prophet replied, “To feed (the poor) and greet those whom you know and those whom you do not Know”. [6]

Abdullah Ibn Mas’ud, may Allah be pleased with him, said: Allah’s Messenger, peace and blessings of Allah be upon him, said: “Verily, among the signs of the Hour, is that a man would not give another man Salaam except due to being acquainted with him”. [7]

“Verily, during the approach of the hour, the greeting will only be given to one who is specifically (known to the one who gives the greeting). [8]

As-Sa’khawee, may Allah have mercy upon him, said: “The greeting of the select few refers to those whom one chooses to greet, whether due to their prominence or for reasons such as desiring (something) or out of fear“. [9]

We ask Allah:

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

Keep in mind during the summer months when we enjoy sitting at outdoor cafes:
https://salafidawahmanchester.com/2024/04/12/some-rights-of-the-road-when-we-decide-to-sit-outside-cafes-or-the-masjid-especially-during-summer/

[1] Sahih Targhib 2711

[2] Sahih Abi Dawud 5195

[3] Al-Bukhari 6232

[4] An from Tafsir “As-Sadi”

[5]An Excerpt from ‘Al-Ilaam Bi-Ba’di Ahkaam As-Salaam’: 11-12

[6] Al-Bukhari 12

[7] Silsilah As-Sahihah 2/147

[8] Silsilah As-Sahihah 647

[9] Al-Qana’ah Feemaa Yahsunu Al-I’haatah Bihi Min Ash’raat As-Saa’ah 87

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

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

Few Matters That Suffices Regarding The Virtue of The Prophets

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

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

وقال ابنُ القَيِّمِ: (يَكفي في فَضْلِهم وشَرَفِهم أنَّ اللهَ سُبحانَه وتعالى اختصَّهم بوَحْيِه، وجعَلَهم أُمَناءَ على رسالتِه، وواسِطةً بينه وبين عبادِه، وخَصَّهم بأنواعِ كراماتِه؛ فمنهم من اتخذه خليلًا، ومنهم من كلَّمه تكليمًا، ومنهم من رفعه مكانًا عليًّا على سائرِهم دَرَجاتٍ، ولم يجعَلْ لعبادِه وصولًا إليه إلَّا من طريقِهم، ولا دخولًا إلى جنَّتِه إلَّا خَلْفَهم، ولم يُكرِمْ أحدًا منهم بكرامةٍ إلَّا على أيديهم؛ فهم أقرَبُ الخَلقِ إليه وسيلةً، وأرفَعُهم عنده درجةً، وأحَبُّهم إليه وأكرمُهم عليه، وبالجُملةِ فخَيرُ الدُّنيا والآخرةِ إنما ناله العبادُ على أيديهم، وبهم عُرِفَ اللهُ، وبهم عُبِدَ وأُطيعَ، وبهم حصَلت محابُّه تعالى في الأرضِ

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

It is sufficient concerning their virtue and nobility that Allah, Glorified and Exalted be He, specifically chose them for His revelation, made them trustees of His message, the ones through whom Allah’s servants receive His guidance, and specifically favored them with various types of His blessings. Among them are those whom He took as close friends (i.e Ibrahim and Muhammad), those whom He spoke to directly (i.e. Musa and Muhammad), and those whom He raised to high ranks above all others (i.e. Muhammad, Nuh, Ibrahim, Musa, and Isa). He did not ordain a path for His servants to reach His pleasure except through them, nor enter His paradise except behind them. He did not honor any of them (i.e. the people) with a blessing except through their hands. They are the closest of creation to Him as a means of drawing close to Allah, the highest in rank in His presence, and the most beloved and honored by Him. In summary, the best of this world and the Hereafter is only attained by people through them. Through them Allah is known, worshipped and obeyed, and through them Allah’s love is attained on earth.

Source: “Tariq Al-Hijratayn 350”

(Paraphrased)

Your feedback is welcomed to improve this translation.

Jazaakumullaahu 

Making Fun of Any Prophet of Allah, Including Noble Prophet Isa, is Tantamount to Disbelief In Allah

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

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

Allah says:

قُلْ آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ عَلَيْنَا وَمَا أُنْزِلَ عَلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَى وَعِيسَى وَالنَّبِيُّونَ مِنْ رَبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ.

Say (O Muhammad): “We believe in Allah and in what has been sent down to us, and what was sent down to Ibrahim (Abraham), Isma’il (Ishmael), Ishaque (Isaac), Ya’qub (Jacob) and Al-Asbat [the twelve sons of Ya’qub (Jacob)] and what was given to Musa (Moses), ‘Iesa (Jesus) and the Prophets from their Lord. We make no distinction between one another among them and to Him (Allah) we have submitted (in Islam).” (Aal Imran 84)

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

إِنَّ مَثَلِى وَمَثَلَ الأَنْبِيَاءِ مِنْ قَبْلِى كَمَثَلِ رَجُلٍ بَنَى بَيْتًا فَأَحْسَنَهُ وَأَجْمَلَهُ ، إِلاَّ مَوْضِعَ لَبِنَةٍ مِنْ زَاوِيَةٍ ، فَجَعَلَ النَّاسُ يَطُوفُونَ بِهِ وَيَعْجَبُونَ لَهُ ، وَيَقُولُونَ هَلاَّ وُضِعَتْ هَذِهِ اللَّبِنَةُ قَالَ فَأَنَا اللَّبِنَةُ ، وَأَنَا خَاتِمُ النَّبِيِّينَ

“My similitude in comparison with the other prophets before me, is that of a man who has built a house nicely and beautifully, except for a place of one brick in a corner. The people go about it and wonder at its beauty, but say: ‘Would that this brick be put in its place!’ So I am that brick, and I am the last of the Prophets.” (Al-Bukhari 3535)

وقال القاضي عياض رحمه الله
” من استخف به – يعني بنبينا صلى الله عليه وسلم – أو بأحد من الأنبياء ، أو أزرى عليهم ، أو آذاهم ، أو قتل نبيا ، أو حاربه : فهو كافر بإجماع ” انتهى من ” الشفا بتعريف حقوق المصطفى ” (2/284)

Al-Qadhi Iyaad, may Allah have mercy on him, said: “Whoever belittles – meaning our Prophet, peace be upon him – or any of the prophets, or mocks them, or harms them, or kills a prophet, or fights him, he is a disbeliever by consensus.” (Ash-Shifaa bi-Tareef Huqooq Al-Mustapha 2/284)

 

Some Veses of The Qur’an In Which Noble Prophet Isa, peace be upon him, is mentioned

Allah says:

وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ وَقَفَّيْنَا مِنۢ بَعْدِهِۦ بِٱلرُّسُلِ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ أَفَكُلَّمَا جَآءَكُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُكُمُ ٱسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ

And indeed, We gave Musa (Moses) the Book and followed him up with a succession of Messengers. And We gave ‘Iesa (Jesus), the son of Maryam (Mary), clear signs and supported him with Ruh-ul-Qudus [Jibrael (Gabriel)]. Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some, you disbelieved and some, you killed. (Al-Baqarah 87)

تِلْكَ ٱلرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ مِّنْهُم مَّن كَلَّمَ ٱللَّهُ وَرَفَعَ بَعْضَهُمْ دَرَجَٰتٍ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلَ ٱلَّذِينَ مِنۢ بَعْدِهِم مِّنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَٰتُ وَلَٰكِنِ ٱخْتَلَفُوا۟ فَمِنْهُم مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلُوا۟ وَلَٰكِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيدُ

Those messengers, We favoured some over others (by making them superior in some qualities and aspects). Among them were those that Allāh spoke to (directly) and He raised some of them in degrees (of honour). And we gave to Jesus, Son of Mary, clear, evident signs and We supported him through the Sanctified Spirit (Gabriel). Had Allāh so willed, the succeeding generations (who came after those messengers) would not have fought each other, after clear evidences had already come to them (through those messengers). However, they differed among themselves. From them were those who believed and from them were those who disbelieved. And if Allāh had willed, they would not have fought each other, but Allāh is the doer of whatever He wills. (Al-Baqarah 253) [Translation by Shaikh Abu Iyad]

إِذْ قَالَتِ ٱلْمَلَٰٓئِكَةُ يَٰمَرْيَمُ إِنَّ ٱللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ ٱسْمُهُ ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ وَجِيهًا فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ وَمِنَ ٱلْمُقَرَّبِينَ

(Remember) when the angels said: “O Maryam (Mary)! Verily, Allah gives you the glad tidings of a Word [“Be!” – and he was! i.e. ‘Iesa (Jesus) the son of Maryam (Mary)] from Him, his name will be the Messiah ‘Iesa (Jesus), the son of Maryam (Mary), held in honour in this world and in the Hereafter, and will be one of those who are near to Allah.” (Aal Imran 45)

فَلَمَّآ أَحَسَّ عِيسَىٰ مِنْهُمُ ٱلْكُفْرَ قَالَ مَنْ أَنصَارِىٓ إِلَى ٱللَّهِ قَالَ ٱلْحَوَارِيُّونَ نَحْنُ أَنصَارُ ٱللَّهِ ءَامَنَّا بِٱللَّهِ وَٱشْهَدْ بِأَنَّا مُسْلِمُونَ

Then when ‘Iesa (Jesus) came to know of their disbelief, he said: “Who will be my helpers in Allah’s Cause?” Al-Hawariun (the disciples) said: “We are the helpers of Allah; we believe in Allah, and bear witness that we are Muslims (i.e. we submit to Allah).” (Aal Imran 52)

إِذْ قَالَ ٱللَّهُ يَٰعِيسَىٰٓ إِنِّى مُتَوَفِّيكَ وَرَافِعُكَ إِلَىَّ وَمُطَهِّرُكَ مِنَ ٱلَّذِينَ كَفَرُوا۟ وَجَاعِلُ ٱلَّذِينَ ٱتَّبَعُوكَ فَوْقَ ٱلَّذِينَ كَفَرُوٓا۟ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ ثُمَّ إِلَىَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ

And (remember) when Allah said: “O ‘Iesa (Jesus)! I will take you and raise you to Myself and clear you [of the forged statement that ‘Iesa (Jesus) is Allah’s son] of those who disbelieve, and I will make those who follow you (Monotheists, who worship none but Allah) superior to those who disbelieve [in the Oneness of Allah, or disbelieve in some of His Messengers, e.g. Muhammad SAW, ‘Iesa (Jesus), Musa (Moses), etc., or in His Holy Books, e.g. the Taurat (Torah), the Injeel (Gospel), the Quran] till the Day of Resurrection. Then you will return to Me and I will judge between you in the matters in which you used to dispute.” (Aal Imran 55)

May guide or curse those who belittle Prophet Isa Aamin.

Impossible to please everyone

Written by Abdullah Jallow on . Posted in 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 Allah, The Most Merciful, The Bestower of Mercy.

Shaikh Al-Islam Ibn Taymiyyah – may Allah have mercy upon him- said:

One must know that it is neither conceivable to the intellect nor in the religion to seek the pleasure of the creation [i.e. mankind and Jinn] due to two affairs: First, Imam Ash-Shaafi’ee, may Allah have mercy upon him, said, “The people are an unattainable goal”. Therefore, it is obligated to you to (pursue) what rectifies your affairs and adhere to it, abandon its opposite, and not concern (yourself) with it. Second, indeed, we have been commanded to (seek) the Pleasure of Allah and His Messenger, as Allah [The Most High] says:

وَٱللَّهُ وَرَسُولُهُ ۥۤ أَحَقُّ أَن يُرۡضُوهُ إِن ڪَانُواْ مُؤۡمِنِينَ

But it is more fitting that they should please Allah and His Messenger (Muhammad) if they are believers].[Surah At-Tawbah. Ayah 62]

It is obligated to us to fear Allah and not fear anyone except Allah, as Allah [The Most High] said:

فَلَا تَخَافُوهُمۡ وَخَافُونِ إِن كُنتُم مُّؤۡمِنِينَ

So fear them not, but fear Me if you are (true) believers.
[Surah Al Imran. Verse 175]

It is obligated to us to fear Allah – fear Allah concerning the (rights) of the people, neither harm them with our hearts (i.e. blameworthy hatred etc.) nor with our limbs (i.e. physical harm); fulfil their rights with our hearts and limbs (i.e. wish them good, love for them what we love for ourselves, physically do what will benefit them, etc), but do not fear them and leave what Allah and His Messenger have commanded. The one who adheres to this path will (reach) the (praiseworthy) outcomes, just as Aa’isha [may Allah be pleased with her] wrote to Mu’aawiyah [may Allah be pleased with him and his father] and said, “To proceed: Indeed, whoever seeks the pleasure of the people at the expense of Allah’s displeasure will (earn) Allah’s displeasure and Allah will cause the people to be displeased with him. And the praise of the people will become recrimination against him. And whoever seeks Allah’s Pleasure at the expense of people’s displeasure, will (earn) Allah’s Pleasure, and Allah will cause the people to be pleased with him. Therefore, a person’s concern and intention should be nothing else but to (seek) the Pleasure of Allah and to avoid Allah’s displeasure, and the praiseworthy outcomes will be his. And there is no might or power except with Allah [(1)]

Imam Muhammad Bin Saalih Al-Uthaymeen [may Allah have mercy upon him] said: If all the people were pleased with you and Allah is not pleased with you, then indeed it will not benefit you except the Pleasure of Allah [The Mighty and Majestic]. Because if Allah is pleased with you, He will make people become pleased with you and make their hearts incline towards you, as it has been reported in a hadeeth, “Indeed, when Allah loves a servant, He calls Jibreel and says, ‘Verily, I love this person so you should love him’. Then Jibreel loves him and makes an announcement in the heavens, saying, ‘Indeed, Allah loves this person and you should love him’, so the inhabitants of the heavens love him. Then he is granted the (pleasure and acceptance) of the (people) on the earth” [see footnote a], just as Allah said:

إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ سَيَجۡعَلُ لَهُمُ ٱلرَّحۡمَـٰنُ وُدًّ۬ا

Verily, those who believe (in the Oneness of Allah and in His Messenger) and work deeds of righteousness, the Most Beneficent (Allah) will bestow love for them (in the hearts of the believers). [Surah Maryam. Ayah 96]

However, if a person seeks the pleasure of the people at the expense of Allah’s displeasure, the affair will be the opposite. Allah will be angry with him and will make the people become angry with him. This is why when Mu’aawiyah [may Allah be pleased with him and his father] became the Khaleefah, Aa’isha [may Allah be pleased with her] wrote to him, saying, “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”. [(2)]

Al-Allaamah Saalih Al-Fawzaan [may Allah preserve him] stated:

In this regard, a person should not give precedence to anything over Allah’s Pleasure. He should fear Allah – the Mighty and Majestic- with sincere fear, and people are only feared with a fear less than that, and He employs the means to prevent their evil. If a person relies on Allah and gives precedence to Allah’s Pleasure over people’s pleasure, Allah will protect him from evil. That is because the hearts and ability to do anything are in the hand of Allah [The Mighty and Majestic], so if you please Allah, Allah will be pleased with you and people will be pleased with you. And vice versa, if you please people and displease Allah, He will be displeased with you, and people will be displeased with you, even though you are trying to please them and give priority to their pleasure over Allah’s Pleasure, so the matter will be the opposite for you. That is because the hearts are in the hands of Allah, and in this affair is that one relies on Allah [Glorified be He and free is He from all imperfections], fears Him alone, and this is a type of worship. [(3)]

[(1)]: An Excerpt from ‘Majmoo Al-Fataawaa 3/233

[(2)]: An Excerpt from ‘Riyaadh As-Saaliheen 1/163

[(3)] https://www.alfawzan.af.org.sa/ar/node/16223

وفي هذا أن الإنسان لا يقدَّم على رضا الله شيء، ويخاف اللهَ -عَزّ وَجَلّ- خوفًا خالصًا، والناس إنما يخافهم خوفًا دون ذلك، ويعمل الأسباب الواقية من شرهم، وإذا إعتمد الإنسان على الله وقدَّم رضا الله على رضا الناس فإن اللهُ يكُفّ عنه الشر، لأن قلوب العباد بيد الله ونواصي العباد بيد الله -عَزّ وَجَلّ-، فإذا أرضيت الله رضي اللهُ عنك وأرضى عنك الناس. والعكس بالعكس إذا أرضيت الناس وأسخطت الله سخط عليك وأسخط عليك الناس. مع إنك تحاول إرضاهم وقدَّمت رضاهم على رضا الله فانعكس الأمر عليك، لأن القلوب بيد الله، وهذا فيه وجوب التوكل على الله -سُبحانَهُ- وإفراد الخوف من الله -عَزّ وَجَلّ- وهذا نوعٌ من أنواع العبادة

 

Factors Contributing to The Weakness of the Ummah – A Forthcoming Publication

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

 

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

We praise and thank Allah for guiding us to the blessed Salafi Methodology and acquainting us with its erudite scholars in the Muslim lands, and its students of knowledge in the East and the West. After thanking Allāh, the One alone deserving of all praise and thanks, and acknowledging that our gratitude can never be enough, we express our gratitude to our Salafi teacher, bosom buddy, companion, and confidant, Ustadh Abu Tasneem, Mushaf Al-Banghali, for emphasising the importance of translating this treatise into English and then dedicating effort to editing the translation up to this present moment. As a trusted friend and confidant, he has assured me that in the event of my passing before him, may Allah grant us life as long as life is good for us, he will finalise the editing and review of this treatise. Additionally, we acknowledge our indebtedness to those who continue to format and proofread this treatise, our Salafi brothers and companions Mahfudh Khan and Faizal Kara, and our sisters in Birmingham and Manchester- Umm Habibah, Umm Salih, Umm Ubayd and Fatima Hirad. May Allah bestow upon us and all of them unwavering steadfastness, and may He strengthen our collaboration in all endeavours that are pleasing to Him. The formatting and proofreading of this treatise continues and will be publish very soon InShaaAllah, but it is presented to you because its message cannot be delayed due our great need of this urgent and tremendous reminder.     

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