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Dialogue with myself

Written by Abdullah Jallow on . Posted in Bid'ah (Innovation), Deviated Groups, Sects and Parties, Hadaadis, Innovations In Islam (Bidah), Khawaarij, Methodology - 'Manhaj', Purification of The Soul, Scholars of Islam, Shi'a, Shirk, Sufis.

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

Allah, The Exalted, said:

إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ وَإِن تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا

Surely! Allah does not do injustice, even as much as an atom (or a small ant), but if there is any good (done), He doubles it, and gives from Himself a great reward. [An-Nisaa 40]

Allah, The Exalted, informs us of the perfection of His justice and grace, as well as being far removed from everything that is in opposition to this, whether it is minor or major injustice. He said: [ إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ – Surely! Allah does not do injustice, even as much as an atom (or a small ant)]. Meaning, He neither diminishes the good deeds of His servant nor increases their sins, as He said (in Surah Az-Zalzalah):

[فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَه – So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it].

“But if there is a good deed done, He doubles it”. Meaning, multiplied up to tenfold or even more, depending on the deed, its benefit, the situation of the doer, their level of sincerity, love for Allah, and the perfection of the deed. “And (He – Allah) gives from Himself a great reward”. Meaning, not only the reward for the deed itself but also guidance towards other good actions and the provision of abundant blessings and goodness. (1)

Anyone who gives up something for Allah’s sake will be given something better in its place

This matter is found in many places in the Qur’an. Allah mentioned it in relation to the first immigrants who left their homes, wealth, and loved ones behind for the sake of Allah, therefore Allah substituted that for them with increased provision, honour, and authority in the worldly life.

When Ibrahim, peace be upon him, disassociated himself from his people, his father, and that which they worshipped other than Allah [i.e. departed after his father threatened to stone him], Allah bestowed on him Ishaq, Yaqub, and righteous offspring. When Sulayman, peace be upon him, was diverted from remembering Allah by his horses, he got rid of them, therefore Allah substituted them.

فَسَخَّرۡنَا لَهُ ٱلرِّيحَ تَجۡرِى بِأَمۡرِهِۦ رُخَآءً حَيۡثُ أَصَابَ
وَٱلشَّيَـٰطِينَ كُلَّ بَنَّآءٍ۬ وَغَوَّاصٍ۬

So, We subjected to him the wind; it blew gently by his order whithersoever he willed. And also the Shayaateen (devils) from the jinn (including) every kind of builder and diver. [Surah Sa’d. 36-37]

When the people of the cave [i.e. the young men mentioned in Surah Al-kahf] separated themselves from their people and what they worshipped other than Allah, Allah bestowed His Mercy on them, facilitated means of success and tranquillity for them, and made them a guide for the misguided.

And (regarding) Maryam [peace be upon her] Allah said:

وَٱلَّتِىٓ أَحۡصَنَتۡ فَرۡجَهَا فَنَفَخۡنَا فِيهَا مِن رُّوحِنَا وَجَعَلۡنَـٰهَا وَٱبۡنَهَآ ءَايَةً۬ لِّلۡعَـٰلَمِينَ

And she who guarded her chastity (virgin Maryam), We breathed into (the sleeves of) her (shirt or garment) (through our Ruh Jibraa-eel), and We made her and her son (Eesa) a sign for the Aalameen (mankind and jinn)]. [Al-Anbiya. Ayah 91]

Whoever gives up what their Nafs call them to – the vain desires, Allah will replace it for them with His love, their repentance to Him, and what is better from that which is gathered for them of the pleasures of this life. (2)

Whoever Abandons What is Beneficial Will Be Put to Trial With What Is Harmful

This is found in a number of verses, that when the polytheists shunned the worship of Ar-Rahmaan (Allah), they were put to trial with the worship of images (idols).

When they displayed haughtiness and claimed that the Messengers were (only) humans (i.e. therefore they are not obliged to follow the Messengers), they were put trial with submission to everything that made (their) intellect and religion unstable.

When Iman was clearly shown to them (i.e. the disbelievers) at the first instance and they recognised it, but then turned away from it, Allah – Glorified be He and free is He from all imperfections- turned away, afflicted and sealed their hearts.  Thus, they did not believe until they perceived the painful punishment.

After the straight path was clarified for them, but they deviated from it by choice and approved the path of deviation in opposition to the path of guidance, they were punished- Allah allowed their hearts to stray (due to their own wrong doing) and became confounded in their path (of misguidance).

When they belittled the signs of Allah and His Messengers, Allah belittled them with a humiliating punishment. When they displayed haughtiness, Allah humiliated them in this life and the next.

When they forbade that Allah’s Name be glorified and mentioned in the Mosques of Allah and strive for their ruin, it was not fitting after that they should enter it except in fear.

وَمِنْهُم مَّنْ عَاهَدَ اللَّـهَ لَئِنْ آتَانَا مِن فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ
فَلَمَّا آتَاهُم مِّن فَضْلِهِ بَخِلُوا بِهِ وَتَوَلَّوا وَّهُم مُّعْرِ‌ضُونَ
فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ إِلَىٰ يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُوا اللَّـهَ مَا وَعَدُوهُ وَبِمَا كَانُوا يَكْذِبُونَ

And of them are some who made a covenant with Allah (saying): ”If He bestowed on us of His Bounty, we will verily give Sadaqah (Zakat and voluntary charity in Allaah’s cause) and will be certainly among those who are righteous”.  ‘Then when He gave them of His Bounty, they became niggardly [refused to pay the Sadaqah (Zakat or voluntary charity)], and turned away, averse.  So He punished them by putting hypocrisy into their hearts till the Day whereon they shall meet him, because they broke that (covenant with Allaah) which they had promised to Him and because they used to tell lies”. [at-Tawbah. Aayaat 75-77]

The verses that convey this meaning are numerous and in them is that a servant (of Allah) was close to being guided and made to follow the straight path, but then he abandoned it after being acquainted, or he renounced it after following it, thus he is punished and has no right to guidance.  This is a recompense for his actions, as Allah says about the Yahud (i.e. those who knew the truthfulness of Muhammad’s (peace and blessings of Allah be upon him) Messengership, but turned away from it wilfully)]:

وَلَمَّا جَاءَهُمْ رَ‌سُولٌ مِّنْ عِندِ اللَّـهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِ‌يقٌ مِّنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّـهِ وَرَ‌اءَ ظُهُورِ‌هِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ
وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ

And when there came to them a Messenger from Allah (i.e Muhammad) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allah behind their backs as if they did not know!  They followed what the (devils) gave out (falsely of the magic) in the lifetime of Sulayman.  [Al-Baqarah. 101-102]

They abandoned the most sublime, the most beneficial and the most truthful of the Books (i.e. the Qur’an), thus Allah put them to trial with following that which is the most debased, most untruthful, and most harmful. Those who wage war against Allah and His Messenger abandon spending their wealth in obedience to Allah, and (instead) spend it in obedience to Shaytan. (3)

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

Sins breed similar sins, and they give rise to one another, making it difficult for a person to abandon them, as some of the pious predecessors said, “Indeed, one of the punishments for an evil deed is to commit another one after it, and one of the rewards for good deeds is doing a good deed after it. When a servant of Allah does a good deed, another good deed says, “Let me be like that one.” The third one does the same, and so on, leading to an increase in rewards and a multiplication of good deeds, and the same applies to evil deeds, until good deeds and sins becoming essential traits and established habits. If a person who does good neglects obedience, they will feel constricted and uneasy, much like a fish out of water until it returns to its natural environment to find peace. If a sinner turns away from wrongdoing and embraces righteousness, they may feel a sense of inner turmoil, leading them to revert to their old ways. Many wrongdoers engage in sinful acts not out of pleasure or desire, but rather due to the discomfort they experience when trying to abandon those actions. (4)

“Whoever Allah misguides, then none can guide him”.

This occurs based on Allah’s Perfect Wisdom and Just Decree, as recompense for one’s wickedness (a); due to a hidden plot in one’s heart (b); due one turning away from guidance and behaving as if he does not know Allah’s guidance (c); turning away from Allah’s reminder, which he revealed to his Messenger, turning away from understanding it and not pondering upon it, and that which Allah intends by way of it, thus, Allah leaves such a person with his devil as a punishment – the devil that follows him. So, this devil becomes his ally. (d) This because none submits to Allaah sincerely and truthfully, and performs the deeds of the people of Jannah, except that Allah will never abandon him. (e) Such a person (i.e. the misguided one) was not compelled to go astray, instead he made a choice, but his choice is under the Will of Allah. We do not know what was in the hearts of those who deviate, thus, Allah deviated their hearts; but we know – with absolute certainty – that Allah passes Just Judgments and He does not do injustice to anything; rather, it is the people who wrong themselves. (f)

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

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

(1) An Excerpt from Tafsir As-Sadi

(2) An Excerpt from ‘Qawaa-idul Hisaan Li-Tafseeril Quraan’ page 164. By Imam As-Sadi

(3) An Excerpt from ‘Al Qawaa-idul Hisaan Li-tafseer Al Qur’an’ Pages 96-97 By Imam As-Sadi

(4) Ad-Da’u Wad Dawa 60-61. Publisher: Dar Al-Hadith Al-Qahira 1430H (2009)

(a) Tafsir As-Sadi, Surah Israa. Aayah 5

(b) Sharh Arba’een page 87-88. 1st edition. 1424 (2003) by Shaikh Uthaymeen

(c) Zaad Al-Maseer. Tafsir Surah Az-Zukhruf Ayah 36

(d) Al-Jawaab Al-Kaafee 136-137. By Imaam Ibnul Qayyim.

(e) Sharh Arba’een page 88. 1st edition. 1424 (2003)- By Shaikh Uthaymeen.

(f])Sharh Al-Arba’een pages 55-56- 1st edition 1428 (2007)-by Shaikh Salih Aala As-Shaikh.

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Madkhali [49 of 80]

Written by Abdullah Jallow on . Posted in Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Hadaadis, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

It is important to note that some overexcited youth may study the books of the Predecessors, but not proficient in applying what is sound from the narrations, thus, they apply them in other than their appropriate place. Therefore, it is essential to consult scholars on how to implement them because if one embarks upon applying some things incorrectly, he may harm himself, harm Islam and the Muslims.

This issue occured in the past, as some overexcited youth among the new and old Haddadiyyah focused on narrations (of the predecessors), while not memorising (and understanding) the Quran. They focused on the narrations of the predecessors, while among the narrations of predecessors, there are those that are authentic and those that are unauthentic.

When they (predecessors) hold a consensus on a matter, it is obligatory to accept it; however, in cases of disagreement, their statements must be referred back to the Quran and the Sunnah of the Prophet. If a particular statement is not reliably attributed to so and so, it should not be accepted, and if it is reliably attributed to him, (but) contradicts (what is sound), it should be rejected. This is how these matters should be. They require Fiqh (sound understanding). The Haddadiyyah used to memorise the narrations of the predecessors, and Ahlus Sunnah were the first people they wage a war against, attacking them through their hysterical reading (of those narrations), turned against the scholars and sought to topple them one after the other until targeting (Shaikh Al-Islam) Ibn Taymiyyah. This trend has resurfaced through attacks against scholars and attempting to topple them while clinging to various narrations, some of which are authentic and others not, without grasping their intended meanings (or goals).

Marhaban Yaa Talib Al-Ilm 459-460

Read:

http://www.alhajuri.com/articles/aklbxkm-the-hajawirah-the-haddaadiyyah-and-the-terrorist-kharijites-of-isis.cfm

Distinguished Characteristics Of The HadaadiyyahAuthor: Shaykh Rabee’ bin Haadi al-Madkhalee

https://www.salafipublications.com/sps/sp.cfm?subsecID=GRV14&articleID=GRV140001&articlePages=1

https://www.salafipublications.com/sps/sp.cfm?secID=GRV&subsecID=GRV14&loadpage=displaysubsection.cfm

Stance towards those who revile the pious predecessors

Written by Abdullah Jallow on . Posted in Bid'ah (Innovation), Brotherhood, Da'wah - Calling To Islam, Hadaadis, History of Islam, Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shi'a, Sufis, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Ali Ibn Shaqeeq, may Allah have mercy upon him, said: I heard Abdullah Ibn Al-Mubarak, may Allah have mercy upon him, saying in the midst of the people, “Abandon the narrations of Amr Bin Thabit because he used to revile the pious predecessors”. [Muslim 1/16]

Shaikh Jamal Bin Fareehaan, may Allah have mercy upon him, said, “How about if Ibn Al-Mubarak was to appear amongst us; what would he have said about those who speak ill of the companions of the Messenger, such as the likes of Mawdudi, Sayyid Qutb, Tariq Suwaydaan, Hasan Bin Farhaan al-Maliki, Abul Hasan al-Maribi al-Misri and those who defend these people or keep silent about them!” [  لم الدر المنثور .page 143]

The danger of Mubtadi’ah

Written by faizkara on . Posted in Bid'ah (Innovation), Deviated Groups, Sects and Parties, Hadaadis, Innovations In Islam (Bidah), Khawaarij, Pearls of Wisdom, Shi'a, Sufis.

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

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

The Fitna (instigated) by a Mubtadi undermines the foundation of the religion, while the Fitna of a sinner pertains to forbidden desires. Unlike a sinner, the Mubtadi obstructs people’s path to the straight path, hinders them from it, invalidates the message delivered by the Messenger, and obstructs (access) to rewards in the Afterlife. Conversely, a sinner’s journey (towards attaining rewards) is delayed by his sins.

An Excerpt from Ad-Daa’u Wad- Dawaa. page 206

All in the fire except one

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Fatawa-Rulings, Hadaadis, Innovations In Islam (Bidah), Jahannam (Hell Fire), Jannah (Paradise), Khawaarij, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Repentance, Sahaabah, Scholars of Islam, Shi'a, Shirk, Sin, Sufis, 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, was asked: “What is the intent behind the statement of the Messenger, peace and blessings of Allah be upon him, statement when he spoke about the Ummah in the hadith: “All of them (the sects) are in the fire except one” and what is that one?. Also, will all the other 72 (deviant) sects be in the fire for eternity? Benefit us”.

Response: The prophet, peace and blessings of Allah be upon him, said, “The Jews split into 71 sects, meaning all of them are astray and their affair ruined, except one. The Christians split into 72 sects, meaning all of them are astray and their affair ruined, except one. And this Ummah will split into 73 sects- all of them in the fire, except one. This one group is Ahlus Sunnah Wal Jamaa’ah [those who firmly adhere to the authentic Prophetic Sunnah and are united upon that] – the companions of the Prophet and those who follow them exactly in faith, the adherents to pure Islamic monotheism and sound faith.

As for the other 72 sects that have been threatened with the fire, among them is one who is a disbeliever (a), among them is one who is a sinner and among them is one about whom it is established with clear evidence that he is an innovator in religious affairs. So, the one – among them – that dies in a state of disbelief (b) will be in the fire for eternity, the one that dies in a state of adherence to religious innovation that is lesser than major disbelief (c) or sins is under the will of Allah, 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 and other than him among the sinners and the innovators in religious affairs. [1]

May Allah bless and reward our beloved brother Zulfikaar for sharing the Arabic text Imam Ibn Baz’s clarification Aameen

——————————————–

[a and b]: NB: Takfeer – declaring that a Muslim left the fold of Islaam is a judgement that can only be given by the upright scholars and none else.  https://www.manhaj.com/manhaj/articles/obkwf-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan.cfm

[c]: NB: All innovations in the religion are evil, but there are those that 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-Allamah Rabee Bin Hadi Al-Mad’khalee [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 Allaah in the afterlife); rejecting Allaah’s Uluww [i.e. denying that Allaah is above his creation –Allaah ascended over the Throne in a way that benefits his majesty)]; invoking other than Allaah; offering slaughtered sacrifice (i.e. animals) to other than Allaah 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 proofs 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 these innovations. Rejecting the Ruyah is disbelief; rejecting Allaah’s Uluww is disbelief; the saying that the Qur’aan 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. see www.rabee.net/ar/questions.php?cat=26&id=484 ]

[1]: paraphrased. see link below
https://binbaz.org.sa/fatwas/17308/%D8%A7%D9%84%D9%85%D8%B1%D8%A7%D8%AF-%D8%A8%D9%82%D9%88%D9%84%D9%87-%EF%B7%BA-%D9%83%D9%84%D9%87%D9%85-%D9%81%D9%8A-%D8%A7%D9%84%D9%86%D8%A7%D8%B1-%D8%A7%D9%84%D8%A7-%D9%88%D8%A7%D8%AD%D8%AF%D8%A9

 

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al Mad’khali [32 of 80]

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

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

Excerpt From a Lesson of Al-Allamah Rabee Bin Haadee Al-Mad’khali – may Allah preserve him:

قال السائل: هنالك من يتهم الدعوة السلفية في زماننا هذا بالشدة، وأنه ينبغي على الدعاة اللين مع أهل البدع، فهل هذا الكلام صحيح، وكيف يكون الرد عليهم؟ علماً بأن الزمان غير الزمان والرجال غير الرجال، جزاك الله خيراً.
قال الشيخ ربيع -حفظه الله تعالى-:
هذا الأسلوب -رمي السلفيين بالشدة- ما هو بالأمر الجديد، إنما هو قديم.
فمن زمان أحمد بن حنبل ومن قبله ومن بعده إلى يومنا هذا، لا يستطيع أهل الباطل أن يقاوموا أهل الحق إلا بالتشويه.
والتشويهات كثيرة، ليست الشدة فقط، التشويهات كثيرة، وما رميهم بالشدة إلا من خواطر كثيرة.
طبعاً سيرمونهم بأنهم خوارج، ويرمونهم بأنهم مجسِّمة، وأنهم مشبِّهة، وكل فريق يرميهم بما يناقض عقيدته الفاسدة.
فالجهمية: يسمونهم مشبهة ومجسمة لأنهم يثبتون صفات الله تعالى الواردة في كتابه وسنة نبيه -صلى الله عليه وسلم- يثبتونها على الوجه اللائق لله تبارك وتعالى.
والخوارج والمعتزلة: يرمونهم بأنهم مرجئة.
والروافض: يرمونهم بأنهم نواصب لأنهم ما يغلون غلوّهم في آل البيت، وهكذا.
يعني يا أخي الحبيب يرمونهم بالشدة وبالعمالة وبالجاسوسية وبأنهم علماء حيض ونفاس، إلى آخر الخبائث الخبيثة التي يوجهها دعاة الشر ودعاة الباطل والضلال.
فما على السلفيين إلا أن يمضوا في تبيين دعوتهم إلى الله على بصيرة.
وفي نفس الوقت عليهم أن يتحلوا بالأخلاق العالية من الصبر والحلم والحكمة، وسائر الصفات الطيبة النبيلة التي تتواءم مع هذه الدعوة العظيمة.
ومع ذلك فليوطنوا أنفسهم على الصبر على ما يقال فيهم وليجعلوا من الأنبياء ومن سلفهم من أئمة العلم والهدى أن يجعلوا منهم أُسوة
والقرآن ذكر لنا عن أعداء الأنبياء أنهم رموهم بالكذب، ورموهم بالسحر، ورموهم بالكهانة، ورموهم بالجنون، رموهم بأشياء كثيرة، فعلى الداعي إلى الله المخلص لله عز وجل أن يجعل لنفسه من هؤلاء الأنبياء ومن سلك نهجهم من أئمة الإسلام يجعل منهم أُسوة، إذا كان أولئك على علو منازلهم ومكانتهم العظيمة لم يسلموا من هذه الاتهامات وهذه الطعون فكيف نسلم نحن الضعفاء المساكين
والأجر على قدر النّصَب
وأشد الناس بلاءً الأنبياء ثم الأمثل فالأمثل
وإذا أحب الله قوماً ابتلاهم
وَلَوْ يَشَاءُ اللَّهُ لَانْتَصَرَ مِنْهُمْ وَلَكِنْ لِيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ
وَلَوْ شَاءَ اللَّهُ لَهَدَى النَّاسَ جَمِيعًا
بدون سبب، بيده سبحانه وتعالى، ولكن أراد أن يبتلي الناس بعضهم ببعض، فمن نجح بهذا الابتلاء وهذا الامتحان رفع الله درجته وأكرمه الله في الدنيا والآخرة
وقد يفشل كثيرٌ من الناس وتخور قواهم فيستسلم، إما أن يسكن فيخلد إلى الأرض، وإما أن ينحرف كما يحصل لكثير من الناس، فهؤلاء فاشلون تجاه هذا الابتلاء
فنسأل الله تبارك وتعالى أن يجنبنا وإياكم أسباب الفشل وأسباب الهزيمة
فإنها والله معركة بين الحق والباطل أشد -واللــهِ- من المعارك العسكرية، فالحرب النفسية التي تُشَنُّ في هذا العصر على دعاة السلفية لا نظير لها
لأنه تعددت وسائل الإعلام، واتسعت دائرتها في مشارق الأرض ومغاربها، ووجد من شياطين الإنس في هذا العصر ما أظن أن يوجد نظيرهم في وضع الخطط في محاربة المنهج السلفي وأهله
ما أظن سبق مثله -يعني- إلى قرونٍ موغلة في القدم -كما يقال- لأن هناك تفنن الآن في المكايد وفي الخطط والكذب والإشاعات وفيما يقال بما يسمى الإعلام الخبيث
وقد قال أحد أساطين الإخوان
-وهو سعيد حوى –
كان من كبار الإخوان وألَّف مؤلفات كثيرة تخدم هذا المنهج الفاسد، وكانوا يعظمونه ووصل إلى درجة كبيرة عندهم، ثم حصل بينهم اختلاف
[…سقط في الشريط…]
ولا يبلغون ما يبلغ الإخوان المسلمين
وقد جاء بعدهم القطبيون ويقال لو اجتمعت هذه الجهات المذكورة الآن مع الإخوان المسلمين، ما يبلغون ما يبلغه القطبيون من النيل من أهل السنة من تشويههم
ولكن لابد من الصبر
فنسأل الله تبارك وتعالى أن يهديهم أو يكف بأسهم، وأن يعلي كلمته، وأن ينصر دينه إن ربي لسميع الدعاء

قال قارئ الأسئلة: جزاك الله خيراً، يا شيخ جاء في السؤال أيضاً بعبارةٍ أخرى: هل المبتدع في زماننا هذا يعامل معاملة المبتدع في الزمن الأول لاشك أن زمان الإمام أحمد غير زماننا في أيامنا هذه؟
أجيب بأن دين الله ما يتغير ويتلون بحسب تغير الناس وتلونهم، دين الله هو دين الله، ودعوة الله هي دعوة الله
والتعامل في عهد الرسول -صلى الله عليه وسلم- وفي عهد أحمد وفي عهد ابن تيمية وابن عبد الوهاب وفي بعد ذلك كلها تنطلق من كتاب الله وسنة رسول الله منهجهم واحد
لكن يُحتاج إلى من يطبق هذا المنهج ويعرف كيف يتعامل مع أهل البدع في ضوء الكتاب والسنة
فأهل البدع لابد من التحذير منهم وكشف عوارهم، وبيان ضلالهم من أوجب الواجبات وأفرض الفرائض، الذي يقولون اختلف الحال واختلف الوقت يريدونك أن لا تتكلم على أهل البدع
لأن الأحزاب هذه خاضعة لقيادات بدعية ضالة، فأنت حينما تتكلم في قياداتهم الضالة تطعن فيهم هم، فيريدون أن تسكت، فلا تضلك هذه الوسائل
ويقولون: كان أحمد… وكان ابن تيمية… يحرفون كلام هؤلاء، ويحرفون مقاصدهم.
كل هذا لإسكات أهل السنة وإلقامهم الحجارة -كما يقال- ليسكتوا عن قياداتهم، وقد بذلوا كل الجهود لإسكات أهل السنة

ولكن ما على أهل السنة إلا أن يشمروا عن ساعد الجِد في إعلاء كلمة الله ونشر السنة وإظهارها ودحض البدعة بكل ما يستطيعون، في كل بلد، لا بد من البيان للناس
والتفريق بين الحق والباطل، والهدى والضلال، والسنة والبدعة، هذه الأمور التي لا يريدها أهل البدع وأهل التحزب المقيت، المتسترين مكراً وكيداً باسم السلفية

فإنهم لبسوا السلفية بقوة ليتمكنوا من سحقها، لهذا ترى هؤلاء يلاحقون الدعوة السلفية وشبابها في كل مكان ليسحقوها ويقيموا على أنقاضها مناهجهم البدعية الفاسدة. وهذا شيء ملموس.
وعلى كل حال فالكلام في أهل البدع لابد منه، والتحذير منهم لابد منه، وهو جهاد
وقد قالوا في زمان أحمد
(جهاد أهل البدع) أو قالوا
(الذب عن السنة أفضل من الضرب في السيوف)، وابن تيمية في عهده شمَّر عن ساعد الجد، بذل من الجهود ما فاق به كثيراً من أئمة الإسلام قبله
فإنه واجه بدعاً كثيرة، فواجهها بكتاب الله وسنة رسول الله -صلى الله عليه وسلم- ودحضها وقمع أهلها مع حلمه وعلمه وحكمته
فمن بيان الحكمة ومن حق العلم أن تميز بين الحق والباطل والهدى والضلال والسنن والبدع
وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ
فالأنبياء واللهِ جاهدوا وناضلوا لإخراج الناس من الظلمات إلى النور، والعلماء ورثة
الأنبياء، فلابد من الجهاد والتشمير عن ساعد الجد لإنقاذ الناس من الظلمات إلى النور

وأقول لهؤلاء المساكين
والله لأهلُ السنة لأنصحُ الناس وأحرص الناس على ما ينفعهم في دينهم ودنياهم
وإن من يريد إسكات أهل السنة فإنه والله هو الذي يضر بالأمة، هو الذي يخونها، هو الذي يغشها
هو الذي لا يبالي، أَدَخَلوا في أعماق النار؟ سلموا أو لم يسلموا؟

أما أهل السنة والله فلا يريدون للناس إلا الخير، ولا يريدون لهذه الأمة إلا أن تسلك طريق نبيها -صلى الله عليه وسلم- وصراطه المستقيم ليدخلوا الجنة أو من شاء الله تبارك وتعالى منهم
فأهل السنة إذا جاهدوا وناضلوا، لا لشيء وإنما لهداية هؤلاء ولتقديم ما ينفعهم في دينهم ودنياهم، والذين يحامون أهل البدع والله هم أعداؤهم، هم الذين يضرونهم ويحولون بينهم وبين الحق الذي يمكن أن يأتيهم عن طريق دعاة أهل السنة
فكيف اختلف الزمان عن زمان أحمد؟
زمان أحمد كان يجوز الكلام في أهل البدع والتحذير منهم والآن لا يجوز؟
بيِّنوا ماذا تريدون؟
ما الذي تريدون من هذا القول؟
هل تريدون ألا نبين للناس الحق؟
وألا نحذرهم من الضلال وألا نحذرهم والبدع
وألا نعلمهم العقائد الصحيحة والمناهج الصحيحة؟
ماذا تريدون بيِّنوا لنا؟

الكلام فيه تلبيس وفيه إجمال، بارك الله فيكم.
ولهذا كما أُؤكد لكم أنهم لا يريدون الكلام إطلاقاً في رؤوس البدع والضلال.
ومن هنا أنشأوا منهج الموازنات بين الحسنات والسيئات بعدما يئسوا من سكوت أهل السنة، فأنشأوا منهج الموازنات حتى تمدح أئمتهم وتثني عليهم، ثم بعد ذلك تتكلم بما عندهم من الخطأ.
رغم أنوفهم، هم مرغمون لا يريدون أن تقول أخطاء سادتهم، لكن إذا كان لابد من الكلام فـ وازن
وشرعوا في دين الله ما لم يأذن به الله، وحرموا ما أوجده الله من تبليغ رسالة الله ونصح المسلمين وتحذيرهم مما يضرهم في دينهم ودنياهم، حرموا هذه الأشياء
فكانوا بذلك أشد جنايةً على الإسلام ممن يسمونهم بالطواغيت ويحاربونهم ليصلوا إلى الكراسي، نعم

Al-Allamah Rabee Bin Haadi Al-Mad’khali, may Allah preserve him, was asked: Some accuse the Salafi Dawah in our time of being harsh, and that it is incumbent upon the callers to be gentle with the people of Bidah. Is this correct, and what should be the response to them whilst bearing in mind that the time at present is different from the previous one and men in this time are different from previous men? May Allah reward you with good.

Response: This behaviour -attacking the Salafis of harshness – is not new, but rather it is an old affair. From the time of (Imam) Ahmad ibn Hanbal, before and after him to this day, the people of falsehood cannot confront the people of truth except through misrepresentation (distortion). There are many misrepresentations (distortions), and not only (the false accusation of) harshness. The misrepresentations are many, and their accusation of harshness is nothing but one of many thoughts. Surely, they will accuse them of being Khawaarij (1), Mujassimah, and Mushabbihah. (2) Every (deviant) group accuses them (Salafis) of something by way of which the deviant group’s corrupt creed can be disapproved.

The Jahmiyyah (2.1) call them Mushabbihah and Mujassimah because they affirm Allah’s Attributes that are in His Book (i.e. The Qur’an) and the Sunnah of His Prophet [may peace and blessings of Allah be upon him] and they affirm them in the manner that is befitting for Allah [The Blessed and Most High]. The Khawaarij and Mutazilah (3) accuse them of being Murji’ah (4), and the Rafidah (5) accuse them of being Nawasib (6) because they do not exaggerate in the manner they exaggerate the status of the Prophet’s family and so on. Meaning, my beloved brother, that they accuse them of harshness, (that they are the government) stooges, and spies, and that they are scholars whose knowledge is restricted to rulings on menstruation and postpartum, and other evil accusations that are presented by the callers to evil, falsehood and misguidance. So, there is nothing else other than that Salafis carry on explaining their call to the path of Allah with clear-sightedness. At the same time, they must have lofty manners such as patience, forbearance, wisdom, and other good and noble qualities that are compatible with this great Dawah. Alongside this, they train themselves to exercise patience while encountering what is said about them, and let them take as their role models the Prophets, those who have preceded them (in Islam), and the Imams of knowledge and guidance.

The Qur’an mentioned to us regarding the enemies of the Prophets that they accused them of lying, sorcery, soothsaying, insanity, and they accused them of many things. Therefore, it is incumbent upon the one who calls to Allah’s path- the one who is sincere to Allah [The Mighty and Majestic] – that he takes as his role model these Prophets and whoever follows their path among the Imams of Islam. When it is the case that despite their lofty statuses they were not spared from these accusations and verbal abuse, then how can we, the weak and poor (in knowledge and faith), be spared?! “Reward (for a deed is given) according to the level of exertion”, “The people put to trial the most were the Prophets, then the next best, then the next best”. Allah says:

وَلَوْ يَشَاءُ اللَّهُ لَانْتَصَرَ مِنْهُمْ وَلَكِنْ لِيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ

And if Allāh had so willed, He could have punished (and destroyed) them (without you). But (He commanded you to fight against them) in order to test some of you with others]. [7] However, He wants some people to be a test for others (based on His Perfect Knowledge, Wisdom, and Justice), so whoever succeeds in this test and trial, Allah will raise his rank and honor him in this world and the Hereafter. [8] Indeed, many people may lose courage, lose their strength, and lose heart – either snuggle, [ فيخلد إلى الأرض – and then cling to the earth (i.e. preoccupied and diverted by the things of the worldly life)] or deviate as happens to many people. These people lose courage in the face of this affliction.

Therefore, we ask Allah [The Blessed and Most High] to keep us and you away from the causes of losing courage and the causes of defeat. By Allah, it is a battle between truth and falsehood that is more severe than military battles. The psychological war being waged in this era against Salafi callers (to Islam)is unparalleled. Because the media outlets have multiplied, and their arena has expanded in the east and west of the earth, and the presence of the devils among humankind in this era, I don’t think one can find their equal in plotting to wage war against the Salafi methodology and its adherents. I don’t think anything similar to it has preceded centuries ago – as it has been stated -because at present there is art in plotting, scheming, lies, rumours, and what is said by what is referred to as the malicious media.

Sa’eed Hawaa, one of the distinguished personalities of the “Muslim Brotherhood (Sect)” [9]- one of the senior (figureheads), who wrote many books that served this corrupt methodology, and they used to hold him in high regard until he reached a great status among them; then a disagreement arose between them… [what comes after statement is missing from the audio]

Then the Qutbists [10] came after them, and it is said that if these mentioned orientations (or groups) gathered with the Muslim Brotherhood (Sect), they would not achieve what the Qutbists have achieved in attacking Ahlus Sunnah with regards to misrepresenting (or distorting the true methodology of Ahlus Sunnah), but one must exercise patience. [Allah says]: [إِنَّما يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسابٍ – Only those who are patient shall receive their rewards in full, without reckoning]. [Surah Az-Zumar. Ayah 10]

We ask Allah [The Blessed and Most High] to guide them or stop their enmity, and that Allah Exalt His statement, and support His religion. Indeed, my Lord is the Hearer of supplications.

The reader of the questions said: May Allah reward you with good. O Shaikh! It is also stated in the question with another expression (as follows): Is the Mubtadi [Footnote a] in our era treated as the Mubtadi in the earlier era (because) there is no doubt that the era of Imam Ahmad was different from this present era of ours?

Response: The religion ordained by Allah does not change and varies based on people changing and adopting different (ways, orientations, views, etc). The religion ordained by Allah (remains as) the religion ordained by Allah, and Allah’s call (remains as) Allah’s call. The dealings during the era of the Messenger [peace and blessings of Allah be upon him], in the era of Imaam Ahmad, Shaikhul Islam Ibn Taymiyyah, and Shaikhul Islam Muhammad Ibn Abdul Wahhaab, and thereafter, all emanate from Allah’s Book (The Qur’an) and the Sunnah of Allah’s Messenger. Their methodology is one, but there is a need for someone to apply this methodology and know how to deal with Ahlul Bidah in the light of the Qur’an and the Sunnah.

Ahlul Bidah must be warned against, their faults (attributed to the religion) exposed, and their misguidance clarified. This is one of the most obligated obligations and prescribed duties. What they say that the situation is different and that times are different is that do not want you to speak about Ahlul Bidah because these (deviated) parties (groups) are submissive to innovated, misguided leaderships (or leaders), so when you speak about their misguided leaderships (or leaders)- criticising them, they want you to remain silent. Therefore, do not be led astray by these tactics. They say (i.e. claim) that Ahmed was (such and such), Ibn Taymiyyah was (such and such)- distort their speech and objectives. All of this is to silence Ahlus Sunnah and address them with a speech that will make them dumbfounded to make them keep quiet about their leaders, and indeed, they have made every effort to silence Ahlus Sunnah. But all that Ahlus Sunnah has to do is roll up their sleeves and strive to raise the word of Allah, spread the Sunnah and manifest it, and refute Bidah with everything they can do in every country. It is necessary to clarify these affairs for the people, such as differentiating between truth and falsehood, guidance and misguidance, and Sunnah and Bidah, which the people of Bidah and the proponents of abominable partisanship do not want- those who hide behind the term Salafiyyah through plotting and stratagem.

Indeed, they seek to distort Salafiyyah with great force so that they can crush it. That is why you see these people pursuing the Salafi call and its youth everywhere to crush it and establish on its ruins their innovated, corrupt methodologies. This is something tangible. In any case, it is necessary to speak about Ahlul Bidah, warning against them is necessary, and it is Jihad. They (i.e. the scholars) said in the time of Imaam Ahmed, “Jihad against Ahlul Bidah” or they said, “Defending the Sunnah is better than striking with swords (in Jihad)”. Ibn Taymiyyah – during his era – rolled up his sleeves and exerted himself in a manner that surpassed many of the Imams of Islam before him because he encountered many Bidah, so he confronted them with Allah’s Book and the Sunnah of Allah’s Messenger [peace and blessings of Allah be upon him], refuted them and restrained their proponents together with his forbearance, knowledge, and wisdom. From those affairs related to the clarification that is based on wisdom and the rights of knowledge is the distinction between truth and falsehood, guidance and misguidance, Sunnah and Bidah. Allah says: [وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ – (And remember) when Allah took a covenant from those who were given the Scripture (Jews and Christians) to make it (the news of the coming of Prophet Muhammad and the religious knowledge) known and clear to mankind, and not to hide it]. [Surah Al-Imran. Ayah 187]

I swear by Allah, the Prophets strove and stood up to remove the people out of darkness (and entered them) into light, and scholars are heirs of Prophets (in knowledge, religion, guidance, etc). Therefore, it is necessary to strive and roll up the sleeves to rescue the people from the darkness (and enter them into) light (i.e. by the permission of Allah). I say to these Masaakeen [i.e. these people who are very needy in their understanding and stances] that I swear by Allah that Ahlus Sunnah are the most sincere advisers and the most eager regarding what will benefit the people in their religion and their worldly affairs. I swear by Allah that whoever wants to silence Ahlus Sunnah is one who harms, betrays, and deceives the Ummah. He is the one who does not care whether the people are entered into the depths of the fire, or whether they are saved or not. As for Ahlus Sunnah, I swear by Allah that they only want good for the people, and they only want this Ummah to follow the path of their Prophet [peace and blessings of Allah be upon him] and his straight path to enter Paradise or whoever Allah wills to enter into Paradise. When Ahlus Sunnah strives and stands up for (the truth), it is not for anything, but to guide these people and present what will benefit them in their religion and worldly affairs, and by Allah those who defend Ahlul Bidah are enemies of the people. They are the ones who harm them and prevent them from the truth that can reach them through the callers (to Islam) among Ahlus Sunnah.

So, how does our time differ from the time of Imaam Ahmed?! In the time of Ahmed, it was permissible to speak about Ahlul Bidah and warn against them, but now it is not permissible?! Clarify what you want! What do you want from this statement? Do you want us not to clarify the truth for the people, and that we do not warn them against misguidance, and Bidah, and that we not teach them the correct beliefs and correct approaches? What do you want? Clarify for us. There is deception and generality (that needs explanation) in this speech, may Allah bless you. This is why, as I emphasised to you, they do not want – at all -speech directed at the figureheads of Bidah and misguidance. Hence, they initiated the methodology of Muwaazanaat [Footnote b] after they lost hope that Ahlus Sunnah would not remain silent. They initiated the methodology of Muwaazanaat to praise their leaders (of Bidah and misguidance), and thereafter speak about their mistakes. Despite being (rightfully) disgraced, they are unwilling and do not the mistakes of their leaders to be mentioned, but if you must speak, then speak based on counterbalancing (i.e. Muwaazanaat). They institute in the religion ordained by Allah that which Allah has not allowed, and forbid what Allah has established about propagating Allah’s Message, the advice to be given to Muslims, and to warn them against what would harm them in their religion and worldly affairs. They forbid these affairs, thus they commit a greater crime against Islam than those whom they call Tawaagheet (false gods) and fight them to gain access to the seats of (political) leadership. [Footnote c]

Paraphrased: An Excerpt from the Shaikh short commentary on (الجواب الكافي) by Imaam Ibnul Qayyim. Audio number 2

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Footnotes:

[1] Who are the Khawaarij? https://www.kharijites.com/kj/index.cfm

[2] Who are the Mujassimah and Mushabbihah? https://www.asharis.com/creed/articles/pvxbz-destroying-the-slander-of-tajsim-anthropomorphism-against-ahl-al-sunnah-wal-jama.cfm

[2.1] Who are the Jahmiyyah? https://abukhadeejah.com/who-are-the-jahmiyyah-by-imam-ahmad-ibn-hanbal-d-241h/

[3] Who are the Mutazilah? http://www.mutazilah.com/

[4] Who are the Mur’jiah? This innovation occurred just prior to the end of the first century hijrah, and there is some difference as to who the originator was, with the names presented such as Dharr bin Abdullaah al-Hamdaanee, Qays al-Maasir and Hammaad bin Abi Sulaymaan – they all lived in the same era and in the same locality, al-Kufah in Iraq, so it is certain that the idea origination in a certain location. This irjaa’ was that of the Jurists (Fuquhaa) and which manifested in the Hanafis. Al-Jahm bin Safwaan (see the section on the Jahmiyyah below) also propounded irjaa’ and his was an extreme form that was passed on through the factions of the Mutakallimoon. irjaa’ is to expel actions from the reality of faith (Eemaan) and to restrict faith to being only what is in the heart, or what is upon the tongue, or only in the heart and tongue. And thus, all the legislated actions, be the obligatory or recommended, are considered external to the essence and reality of Eemaan (faith).

[5] Who are the Raafidah? They are extreme Shi’ites who are commonly known as the Twelvers (Ithnaa Asharah). A Yemeni Jew, by the name of Abdullaah bin Saba’ was the founder of this group, and he appeared in the time of ‘Alee (radiallaahu anhu). He instigated a revolution against the Caliph Uthmaan (radiallaahu anhu) and mustered other Muslims together for that purpose, claiming that Alee had more right to be the Caliph. He, in common with the Khawaarij, raised the banner of “social justice” for that purpose. He eventually deified Alee, declaring him to be Allaah. Alee ordered him and followers to be burned to death, but Abdullaah bin Saba’ escaped to a place called al-Madaa’in.

The Raafidah Shi’ah proclaim love for Alee and the Ahl ul-Bayt (family of the Prophet). Their main doctrine is that the Caliphate belonged to Alee’ after the Prophet and that the Imaamate is the right of the Ahl ul-Bayt (offspring of Alee’). They declare most of the Companions to be disbeleivers except for a handful, and they have specific enmity towards Abu Bakr and Umar (radiallaahu anhumaa). They claim infallibility (al-ismah) for their Imaams, and give them divine attributes such as knowing the unseen. They make the issue of Imaamah (leadership) to be from the greatest of the pillars of the religion. They claim the Qur’an is incomplete and have their own Qur’aan, and they curse and revile the Companions and the wives of the Prophet (alayhis salaam), this being worship for them. They also make deception (taqiyah) to be a pillar of their religion. As they evolved they acquired other innovations, such as those of the Mu’tazilah and those of the Mushabbihah, Mujassimah. They also plunged in their morals and are the most lying and deceiving of people. The Rafidah Shi’ah are also very adept at spreading their poison.

https://www.aqidah.com/creed/articles/hxnhe-the-splitting-of-the-muslim-ummah-part-3.cfm

[6] Who are the Nawaasib? They are those who hate the family of the Prophet, especially those who hate Ali [may Allah be pleased with him] and his family.

[7] https://www.thenoblequran.com/q/#/search/47_4

[8] https://salafidawahmanchester.com/2019/02/22/we-have-made-some-of-you-as-a-trial-for-others-will-you-have-patience-consolation-and-encouragement/

[9] Muslim Brotherhood: The so-called “Muslim Brotherhood” (al-Ikhwan al-Muslimeen) is an organization that was set up in Egypt in 1928 and modeled upon a prior organization set up by the suspect figure Jamal ul-Din al-Afghani. Its founder, Hasan al-Banna was an Ash’ari and Hasawi Sufi. Its two most influential figureheads are Hasan al-Banna and Sayyid Qutb and they each laid down the foundations for the two major strains of Ikhwani thought and methodology. Hasan al-Banna brought the alleged “golden principle” of accommodating all of the deviant sects in order to amass as large a number as possible (to be used to help achieve the political goals and aspirations of the leaders of this group). This included making inroads, allegiances and friendships with the Iranian Rafidah. Sayyid Qutb (website) brought the elements of Takfir (of all contemporary Muslim societies) and the necessity of revolution (against them) through which rulers are targeted and replaced. Both these methodologies work hand in hand and are two sides of the same coin. As a result, the Muslim Brotherhood has been a useful tool for creating chaos and corruption both in religious and worldly affairs and served as a useful proxy to help achieve geo-political agendas. http://www.ikhwanis.com/index.cfm

[10] Qutubists: Readings in Intermediate Qutubism:

Click to access GRV070004.pdf

http://www.sayyidqutb.com/

Footnote a:

https://abukhadeejah.com/shaikh-rabee-establishment-of-proof-in-declaring-a-person-to-be-an-innovator/

Footnote b:

https://abuiyaad.com/r/muwazanah

Footnote c:

https://abukhadeejah.com/the-meaning-of-taghut-according-to-the-early-scholars/

A Straightforward Discussion With The Intellect

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Hadaadis, Innovations In Islam (Bidah), Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Refutations, Scholars of Islam, Shi'a, Sin, Sufis, Worship - 'Ibaadah'.

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

Everyone Is Given Their Share of Intelligence

Imam al-Barbahaaree, may Allah have mercy upon him, said, “Intellect is inborn”. Al-Allamah Ahmad Bin Yahyah An-Najmee, may Allah have mercy upon him, said:

Meaning, it [i.e. intellect] is brought forth together with the person, and it develops and increases as he [the person] grows. So, the intellect starts as something small, then become greater together with its possessor. There is no doubt that the intellects vary based on that which Allaah bestowed on every person. And indeed in the Qur’an Allah [The Mighty and Majestic] praised the people of (sound) intellect. [1]

Learning From Childhood Through Experience and Analogy

Al-Allamah Abdur Rahman Bin Yahyah al-Mu’allimee, may Allah have mercy upon him,

It is well known that an individual enters the world devoid of knowledge; however, they possess the inherent capacity to experience sensations such as pain. For instance, when subjected to a pinch, the individual perceives pain as a direct response. This sensation has been present since the moment the soul was instilled within them (refer to footnote a); nonetheless, it does not equate to knowledge. Additionally, there exists an innate disposition that enables the infant to grasp the mother’s breast and engage in suckling.

Allah, The Mighty and Majestic, said: [وَٱللَّهُ أَخۡرَجَكُم مِّنۢ بُطُونِ أُمَّهَـٰتِكُمۡ لَا تَعۡلَمُونَ شَيۡـًٔ۬ا – And Allah has brought you out from the wombs of your mothers while you know nothing]. [An-Nahl. 78]

Following birth, an individual begins to percieve physical objects through sensory experiences, which progressively enhances through the process of analogy, or the comparison of one entity or circumstance to another. It becomes customary for the mother to lift her child from the cradle when she intends to breastfeed. As this action is repeated, the child comes to understand—through analogy—that being lifted from the cradle signifies the opportunity for breastfeeding. One may observe the child crying when hungry, remaining quiet when removed from the cradle, and then resuming crying if breastfeeding does not occur thereafter. This illustrates how general knowledge is cultivated through the perception of tangible items and the use of analogy, which is further reinforced by repetition. This process can be described as Istiqraa (examination, scrutiny, and extrapolation).

Through the observation of tangible objects and the use of analogy, the fundamental causes are imprinted in both the mind and the heart. This includes the understanding that existence and non-existence cannot coexist, that a whole is greater than its individual parts, and that an event requires a cause to come into being. What is meant is that he perceives either through sensory experience or through analogical reasoning based on sensory input. The intellect engages with tangible items and analogies, evaluating whether a situation is definitively correct, likely, incorrect, or possible. This understanding remains with an individual throughout their life; however, as one matures, acquires knowledge, engages in reasoning, and reflects, their understanding deepens. This growth is facilitated by the multitude of tangible experiences accessible through the senses, enhancing their capacity for analogy and strengthening their intellectual faculties.

When another individual is present in your home, you can ascertain their presence by either observing them or hearing their voice, as well as through tactile sensations or the recognition of their scent. Based on your prior experiences, you come to the conclusion that this entity is indeed a human being; the shape, voice, or the physical object you have interacted with, along with its scent, all indicate a human being. Furthermore, through additional reasoning, you identify this individual as a specific person, recognising that the shape, voice, tangible object, and scent correspond to that particular individual.

You may leave your room unoccupied and return shortly thereafter to discover that an incident has occurred within. From your prior reasoning and intellectual assessment, you deduce that an event must have caused this situation. If you seek to understand the underlying reason, you engage in an investigation based on your earlier deductions. It is possible that a piece of paper has shifted due to a gust of wind. Alternatively, a book may have been placed precariously, and upon observing its fall, you contemplate that its instability, caused by its considerable weight, led it to gradually lean until it ultimately toppled. Furthermore, if an object was suspended by a frail string that eventually broke, you reflect on the fact that due to the weight of the object, its strength weakened until it snapped (completely).

If a container holding food was positioned securely but subsequently fell, one might conclude that a mouse, a cat, or a similar creature had forcefully jumped onto it, causing the fall. In the case where a container of light food was removed from atop a table and relocated to another table at a distance, and a monkey was present in the house or nearby, it could be inferred that the monkey was the cause of the movement. Furthermore, if a heavy box was initially placed on the ground but later found in a different location, one would likely assume that a person had entered and moved it, recognising that this individual is alive and capable of such an action. Lastly, if multiple items within a room were rearranged from their original positions into a more organised and aesthetically pleasing arrangement, it would indicate that the individual responsible possesses a level of wisdom commensurate with the skills necessary to achieve such an arrangement.

If the room was secured from within, and you approached the door, fully aware that no one could have entered after your arrival, yet upon your return, you discovered that the luggage had been rearranged in a manner that was more imaginative and refined than its previous state; you would then consider one of two scenarios: either there exists an individual with capabilities that surpass the ordinary, who managed to enter the room through an unconventional means; or there is a being present, alive, knowledgeable, and possessing wisdom that exceeds that of any human or other species you have encountered. Thus, you came to recognise this being’s existence by drawing parallels with the existence of tangible entities that can be sensed, as well as by comprehending the qualities associated with it. [2]

The Intellect Is Not The Basis Through Which Right and Wrong Are Determined

Ahmad Ibn Aasim Al-Antaakiy, may Allah have mercy upon him, said,

“The most beneficial intellect is the one that makes you acknowledge the blessings Allah, aids you to be grateful and oppose (evil) desires”. [3]

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

“Everyone with a bit of (sound) intellect knows that the corruption of the world and its ruin occurs due to giving precedence to opinion over the divine revelation and (evil) desires over sound intellect. These two corrupt motives are not entrenched in a heart except that its destruction becomes inevitable nor in a nation except that its affairs are completely corrupted”. [4]

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

It has been asserted that the distancing of Iblees (from Allah’s Mercy) is due to a false interpretation. He made an analogy and prioritised this analogy over the divine tex. He made a false interpretation about himself and that his rational reasoning takes precedence over the command to prostrate, (claiming), “I am better than him (i.e., Adam).” He argued that a virtuous being should not submit to one who possesses greater virtue, hastily stating, “You created me from fire, while him You created from clay.” He throught that this analogy that resembled truth, even thought it is false, will benefit his false interpretation, thus he became the leader for all – until the day of Judgement- who makes a false interpretation of the texts of the revelations. How many peiople in this world are followers of tghis cursed leader!

If you contemplate the majority of those doubts that are crafted to appear as truths by the misguided interpreters of texts and seeking to invalidate them, it becomes evident that these doubts bear a resemblance to those of Iblees which he attempts to present as truth. For instance, an individual asserts, “If the intellect and divine text are in conflict, prioritise the intellect.” This assertion serves as the foundation for a principle that he employs to dismiss the revealed texts, which he alleges contradict reason, much like Iblees argued that a rational argument was at odds with the command to perform Sujud. This doubt arose from his arrogance, which obstructed his acceptance of the clear revelations. Similarly, it is observed that every erroneous challenger of the revealed texts does so out of pride. Allah [The Exalted] stated:

إِنَّ ٱلَّذِينَ يُجَـٰدِلُونَ فِىٓ ءَايَـٰتِ ٱللَّهِ بِغَيۡرِ سُلۡطَـٰنٍ أَتَٮٰهُمۡۙ إِن فِى صُدُورِهِمۡ إِلَّا ڪِبۡرٌ۬ مَّا هُم بِبَـٰلِغِيهِۚ فَٱسۡتَعِذۡ بِٱللَّهِۖ إِنَّهُ ۥ هُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ

Verily, those who dispute about the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, without any authority having come to them, there is nothing else in their breasts except pride [to accept you (Muhammad ) as a Messenger of Allah and to obey you]. They will never have it (i.e. Prophethood which Allah has bestowed upon you). So seek refuge in Allah (O Muhammad from the arrogants). Verily, it is He Who is the All-Hearer, the All-Seer. [Ghafir. 56] [5]

Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, was asked: Shaikh, are the ones who depend on their intellects to understand many of the affairs of the religion considered mistaken?

Answer: It is imperative for him not to rely solely on his intellect; instead, he should engage in the study of texts and depend on the divine revelations from Allah’s speech and those of His Messenger, peace and blessings be upon him, as they provide guidance and direction towards good. The intellect can right or wrong. The sects that oppose Ahlus Sunnah faced destruction primarily due to their intellects. They thought that they had good intellects and that their intellects arrived at correct conclusions, which led them to oppose the established texts with stagnant intellects. What made the Jahmiyyah to deny the Perfect Names and Attributes of Allah, if not their erroneous intellects? Similarly, what caused the Mutazilah to reject Allah’s attributes and assert that sinners (who are not guilty of major Shirk and Kufr) would remain in the fire eternally, if not their corrupt intellects? The same applies to their followers who utter this same speech. What led the Khawaarij to declare that those who commit sins are disbelievers – that the sinner is a disbeliever and will remain in the fire forever, except due to their corrupt intellects. Likewise, this is the case regarding other than them amongst the proponents of Bidah. The intellects which they depend upon destroyed them because they thought that their intellects are safe, sound, good and infallible, whereas that is not the case; rather it is not infallible – commits mistakes a lot. However, they hold a good suspicion of their intellects and an evil suspicion of the texts, thus they were destroyed.

It is obligatory to harbour a good suspicion of the (divine) texts and an evil suspicion of the intellect, and to submit the intellects to the (divine) texts. The (divine) texts are infallible if their chain of transmission are established to be authentic. As for the intellects, they are fallible. A person is susceptible to mistakes, shortcoming and desires. As for the Messenger, peace and blessings of Allah be upon him, what he conveyed from Allah is infallible. Likewise, the Qur’an is infallible- the speech of Allah. Therefore, it is obligatory that the Qur’an and Sunnah passes a judgement on your intellect and that you give precedence to the Qur’an and Sunnah over your intellect- over the intellect of the Shaikh, the Mashaayikh, your forefathers, ancestors and all the people. The (divine) texts are given precedence over all the intellects. [6]

Allah [The Most High] says:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ

O you who believe! Do not put (yourselves) forward before Allah and His Messenger, and fear Allah. Verily! Allah is All-Hearing, All-Knowing. O you who believe! Raise not your voices above the voice of the Prophet. [Al-Hujuraat. 1-2]

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

When it is the case that Allah forbade (us) from giving precedence to (ourselves) over the Messenger, then which type of giving precedence to oneself over the Messenger, peace and blessings of Allah be upon him, can be more severe than giving precedence to one’s intellect over the revelation he was sent with? Many of the pious predecessors stated (that this Ayah means) “Do not say anything (about the religion) until the Messenger speaks and do not act until he commands you”. The most disobedient person amongst the people and the worst with regards to giving precedence to himself over the Messenger is that one who gives precedence to his intellect or the intellect of another person over the revelation the Messenger was sent with. When it is the case that Allah has forbidden them from raising their voices above the voice of the Messenger, how about raising their intellects above the statements of the Messenger and the revelation he came with?! [7]

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

In this great Surah, there are lofty benefits and rulings. The Muslims are greatly in need of understanding (it), being conscious of it and take benefit from it. In the first part, there is a warning against putting oneself forward before Allah and His Messenger and that which is obligated to the People of Iman is that they are to be followers and not innovators in the religion, and not to put themselves forward before Allah and His Messenger. The people of knowledge say (that this ayah means): “Do not speak until you are commanded by Allah and His Messenger, and do not act until the Messenger acts and legislates; do not put (yourselves) forward before him with either speech or action, (but) be you followers of that which has been prescribed for you and made clear in the (Islamic) legislation. This is the way the people of Iman – they do not innovate acts of worship and rulings in Allah’s Shariah.

[وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيم – And fear Allah. Verily! Allah is All-Hearing, All-Knowing]. Allah hears their statements and nothing is hidden from Him with regards to your state of affairs. He hears the statements of the slaves and He knows their state of affairs. He knows what you do, the truth you utter and other than it- in other words, be mindful of Him and be warned about (disobeying Him) because nothing is hidden from Him. He hears and He knows your state of affairs. Therefore, it is obligated to you to be followers, and not innovators in Allah’s Shariah. [8]

Listen to Lecture by Shaikh Abu Iyaad -may Allah preserve him
Atheism – Causes and Cures
https://islamtees.uk/2022/01/09/video-atheism-causes-and-cures-by-ustadh-abu-iyaad-amjad-rafiq/

[1] Irshaad As-Saaree Fee Sharh as-Sunnah Lil-Barbahaaree. 155. Daarul Minhaaj 1430AH (2009)]

[2] Aathaar Ash-Shaikh Al-Allaamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee. 5/7-11

[3] Seerah As-Salaf As-Saaliheen. 1/1073. Chapter: A mention of the At’baa at-Taabi’een

[4] I’lam Al-Muwaqqi’een 1/67-69

[5] An Excerpt from ‘As-Sawaa’iq Al-Mursalah 1/371-372

[6]https://binbaz.org.sa/fatwas/28730/%D9%8A%D8%AC%D8%A8-%D8%A7%D9%84%D8%A7-%D9%8A%D8%B9%D8%AA%D9%85%D8%AF-%D8%A7%D9%84%D8%A7%D9%86%D8%B3%D8%A7%D9%86-%D8%B9%D9%84%D9%89-%D8%B9%D9%82%D9%84%D9%87-%D8%A8%D9%84-%D9%8A%D8%B9%D8%AA%D9%85%D8%AF-%D8%B9%D9%84%D9%89-%D8%A7%D9%84%D9%86%D8%B5%D9%88%D8%B5. Paraphrased]

[7] An Excerpt from Al-Wabil As-Sayyib’ page 21

[8] An Excerpt from Al-Fawaa-id al-Ilmiyyah Min Ad-Durar Al-Baaziyyah: page: 391-392; Vol: 4. Publisher: Dar Ar-Risaalah 1st ed 1430AH (Year 2009)]

[1] The Strangers!

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

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

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

أهل الإسلام في الناس غرباء ، والمؤمنون في أهل الإسلام غرباء،وأهل العلم في المؤمنين غرباء ، وأهل السنة الذين يميزونها من الأهواء والبدع هم غرباء ، والداعون إليها الصابرون على أذى المخالفين هم أشد هؤلاء غربة ولكن هؤلاء هم أهل الله حقا. فلا غربة عليهم وإنما غربتهم بين الأكثرين الذين قال الله عزوجل فيهم : (وإن تُطِع أَكثر مَن في الأرض يُضلّوك عن سبيلِ الله ) ( الأنعام : 116)

فأولئك هم الغرباء من الله ورسوله وغربتهم هي الغربة الموحشة

مدارج السالكين
٣/١٩٥

The people of Islam are strangers among the people, and the believers are strangers among the people of Islam. The (upright) people of knowledge are strangers among the believers, and those who adhere to the Sunnah, distinguishing it from (vain) desires and innovations in religious matters are strangers. And the callers to it (the Sunnah), who exercise patience with the harm of those who oppose them, are the strangest of all by far. However, they are – in truth – [أهل الله  – the allies of Allah – truly devoted to Allah in righteousness]. Thus, there is no strangness regarding them (in reality), but rather their strangness is among the majority about whom Allah, the Exalted, says:

وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِ

And if you obey most of those on earth, they will mislead you from the way of Allah. [Al-An’am: 116]

So, these ones [i.e. the majority upon misguidance referred to in the Ayah] are (in reality) the strangers to Allah and His Messenger, and their strangness (is one characterised by) alienation. [1]

Imam Abu Shaamah, may Allah have mercy upon him, said: “When the command to adhere to the Jamaa’ah (the main body) is (mentioned), then the intent behind it is to adhere to the truth, even if those who follow it are few and those who oppose it are numerous. That is because the truth is that which the first Jamaa’ah was upon- the Prophet [peace and blessings of Allaah be upon him] and his companions [may Allah be pleased with them]- and one does not give consideration to the numerous people of falsehood”. [2]

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

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

And Allah [The Most High] said:

وَمَآ أَڪۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ

And most of mankind will not believe even if you desire it eagerly]. [Surah Yusuf Ayah 103] [3]

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

If numbers are the scale by way of which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale by way of which you judge, then indeed Allah described the Munaafiqoon that they have tongues that utter beautiful speech. Allah said:

وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ

And when they speak, you listen to their words]. [Al-Munaafiqoon. 4]

Therefore, what is given consideration is that one knows the people of truth by their characteristics – that they call to the Book of Allah and the Sunnah of Allah’s Messenger [peace and blessings of Allah be upon him, his family, and companions], and they neither desire reward from the people nor seeking to be thanked. [4]

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

Ahlus Sunnah Wal Jamaa’ah is not harmed by those who oppose them. If you are with them- all praise is due to Allah, they are pleased with this because indeed they want good for the people.

If you oppose them, you cannot harm them and due to this the Messenger, peace and blessings of Allah be upon him, said, “There will not cease to be a group of my Ummah who will be manifest upon the truth- not harmed by those who forsake them until the command of Allaah comes to pass (i.e. the day of judgment) whilst they are (still) upon that (truth)”. The one in opposition does not harm except himself. What is given consideration is not the great numbers; rather what is given consideration is to agree with the truth, even if a small number of people were upon it. And even if in some eras there is only one person (upon truth), then he is the one upon truth and he is the Jamaa’ah. The Jamaa’ah does not necessitate great numbers; rather the Jamaa’ah is what is in agreement with the truth – in agreement with the Book and the Sunnah, even if those upon it are few. However, if many come together and (upon) truth, then – all praise is due to Allah- this is strength. But if the majority oppose it (i.e. the truth), then we side with the truth even if only a few are upon it”. [5]

We ask Allah:

 اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance. [6]

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

O Allah! Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. [7]

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

وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [8]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [9]

[1] Madarij As-Salikin 3/195. Paraphrased

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

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

[4] Qam Al-Mu’anid 2/547

[5] An Excerpt from ( لمحة عن الفرق الضالة )– pages 14

[6] Irwaa al-Ghaleel 1/115

[7] Saheeh Muslim 770

[8] As-Saheehah Number 1301

[9] Sahih Muslim. 2720

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

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

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

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

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

 Allah [The Exalted] said:

وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

We ask Allah:

 اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

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

 

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

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

 

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

وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

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

 

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

 وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

 وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

 وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

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

 ———————————

 Footnotes:

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

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

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

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

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

 [f] What is Hizbiyyah – illegal partisanship:

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

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

 [g] What is Al-Haakimiyyah?

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

 [h] Who are the Murji’ah?

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

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

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

 Who Are The Salafis

 http://www.salafis.com/index.cfm

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

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

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

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

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

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

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

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

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

 

The Madkhali Myth

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

Why Shaikh Rabee is Attacked?

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

Salafi Scholars Praise Shaikh Rabee

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

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

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

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

[2]: Tafseer ibn Katheer

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

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

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

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

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

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

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

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

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

[12] قم المعاند – 2/547

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

[14]  Irwaa al-Ghaleel 1/115

[15] Saheeh Muslim 770

[16] As-Saheehah Number 1301

[17] Sahih Muslim. 2720]

 

 

 

Has Yahyah Al-Hajuri Al-Haddaadi Openly Repented from One of These Excesses?!

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Deviated Callers & Individuals, Hadaadis, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Repentance, Sin.

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

Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] stated in his Tafseer of Juz Amma that (Allaah began with the mention) of Abu Lahab’s two hands: “Perish the two hands of Abu Lahab” because they are the instruments of work and movement, giving and taking.

Likewise, we find the scholars mentioning that Allaah rebuked Abu Lahab with this great rebuke, which is ignominy for him in this life and the next- a complete loss and wretchedness, and he will achieve no success. He died a disbeliever and was not benefited by his worldly possessions.

Yahyah Al-Haddaadi [may Allaah guide him] supplicated against Shaikh Abdullaah Al-Bukhaari [may Allaah preserve him], whilst seeking to defend his Haddaadiyyah: Click here and listen here:

More about al-Hajuri Al-Haddaadi on this link: http://www.alhajuri.com/articles/wudqlwq-shaykh-rabee-al-hajuri-is-worse-than-the-haddaadiyyah.cfm

The Messenger [peace and blessings of Allaah be upon him] said: “The over-stringent ones are destroyed”. Imaam Nawawi [may Allaah have mercy upon him] said, “The over-stringent ones are those who look too deeply (into affairs) and are excessive- those who exceed the Hudood [prescribed legislated sharia boundaries] in their statements and actions”. [Saheeh Muslim Number:2670 and Sharh Saheeh Muslim: Vol 16. Page 180 or page 220]