Skip to main content

[1] A Glimpse of Salahuddin Al-Ayyubi

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

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

Jerusalem remained in Muslim hands for five centuries until it fell into the hands of the Christian Crusaders in the year 492AH. So they entered and wreaked havoc on it, killing about seventy thousand of its people, until, as some historians say, the only thing seen was the piles of severed heads, hands, and feet in the roads and squares, plundered, stormed Al-Aqsa Masjid and slaughtered those who took shelter there, until the Masjid’s courtyards were stained with the blood of worshipers and those who were in a state of bowing and prostration.

The leader of the Crusade, Raymond, proceeded to enter the Masjid’s courtyard, seeking his way among the corpses and blood that had reached its courtyard. The Crusader fighters entered with him, where they destroyed the furniture of the Masjid, and looted the lamps, which amounted to more than forty lamps of silver, each lamp whose price in weight was three thousand and six hundred dirhams, and they took more than twenty lamps of gold. The Al-Aqsa Masjid and blessed Jerusalem remained under the occupation of the invading Christians for a period of ninety-one years, until Allah facilitated (the Ummah with) Salahuddin Al-Ayyubi [may Allah have mercy upon him], who had great enthusiasm to guard the sanctities of the Muslims. Then when Sunday, the 15th of Rajab in the year 583 AH arrived, he camped with his army west of Jerusalem, then moved to the northern side and camped there. He restricted the Franks’ paths, and by throwing catapults, he laid siege on Jerusalem which led the Crusaders to hand over the city. This took place on Friday 27th of Rajab in the aforementioned year. [1]

Imaam Muhammad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] stated: Establish Islam among yourselves [I], then after that, Allah will aid His religion because Allah will not support so-and-so because he is so-and-so, or support this party because they are Arabs or support that party because they are so-and-so. He aids the one who establishes this religion (of Islam properly). Was Salahuddin Al-Ayyubi [may Allah have mercy upon him] of Arab by descent? He was not Arab, but Allah aided him against the Christians (Crusaders) because he established the religion ordained by Allah. [2]

To be continued…InShaaAllah

[I] This applies to all of us and not only those Muslims who are being oppressed.

[1] Al-Kaamil Fee Al-Tarikh 10/194 and 11/547

[2] An Excerpt from “Tafseer Surah An-Nur” Ayah 55

A Robust Admonition by Al-Allaamah Rabee Bin Haadi Shared By Abu Maryam [Tariq Al-Kashmeeri] 13 Years Ago

Written by Salafi Dawah Manchester 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, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Our beloved Salafi brother and friend Abu Maryam [Tariq Al-Kashmiri (may Allah preserve him)] posted – at Salafitalk.net in 2011-an admonition by Al-Allaamah Rabee Bin Haadi Al-Madkhali [may Allah preserve him]
An Advice And A Reminder For All Those Who Speak In The Name Of Salafiyyah

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

All praise is for Allah and may the peace and blessings be upon the Messenger of Allah, his family, his companions, and whoever follows his guidance. To proceed:

This is advice and a reminder for all those who speak in the name of as-Salafiyyah, but when the Imtihaan (test) comes and when spears and arrows are directed at its liver by Ahlul-Makr (the people of vile deception), the Ahlul-Fitan (the people of trials and tribulations) and the troublemakers, we do not find them being from its army nor from those who fight for it but rather we find from them oddity and strangeness. Indeed there has appeared from those who claim Salafiyyah – who wait in ambush of it and its people – stances and actions which are in opposition to Salafiyyah, its Manhaj, and its foundational principles which cause the hair upon the head to turn white (with grief).
From those positions and stances:

 

1) – Defence of the People of Major Innovations, such as al-Hulool, Wahdatul-Wujood (the Unity of Existence), Wahdtul-Adyaan (the Unification of Religions), Ukhuwwatul-Adyaan (the Brotherhood of all religions), Masaawatul-Adyaan (the equality of all religions) as well as many forms of Shirk and superstitions. And bearing witness for them that they are indeed from Ahlus-Sunnah, rather the affair has reached such that some of their heads commend the haughty insolent despotic elders of the Raafidah and Soofees, and describe them with statements such as “indeed they are trustworthy scholars” and praise their methodologies (Madhaahib). Moreover, despite all of that his ignorant followers still support him.

 

2) – Waging a wicked and oppressive war upon Ahlus-Sunnah, smearing them and marring their Manhaj and principles.

 

3) Inventing principles that conflict/contradict the principles of Ahlus-Sunnah and their methodology to wage war against Ahlus-Sunnah and in defence of the people of those major innovations. For example [from those innovated principles]:

a) “We correct but we do not disparage”. [Footnote 1]

b) Also: “The vast all-embracing Manhaj which accommodates Ahlus-Sunnah – according to their own technical term – and also accommodates the whole of the Ummah” but rather it encroaches and restricts Ahlus-Sunnah and their Manhaj and principles.

c) The Manhaj of al-Mawaazanaat. [Footnote 2]

d) Taking the Mujmalaat (the general spurious statements) of the people of misguidance upon their Mufassilaat (clear specific/detailed statements), whilst it is clear that these Mufassilaat (detailed statements) were held by them before these Mujmalaat (spurious/general statements). And other such principles that Ahlus-Sunnah have condemned and clarified their falsehood and deviation. [Footnote 3]

 

4- And to evade (at-tamallus) the truth and to be firm upon their falsehood, they have contrived:

a) The [false] principle – (It’s not obligatory upon me).

b) The [false] principle – (It does not Yaqanee (satisfy, convince, persuade) me.

c) And waging war against the foundational principle of al-Jarh al-Mufassar (the detailed disparagement/criticism).

d) And the rejection of the report of trustworthy narrators (At-Thiqaat).

e) And putting the condition of having a consensus [of the scholars] in tabdee (pronouncing a person to be an innovator) of any innovator. Even if/no matter if the proof and evidences have been established which necessitates/obligates their tabdee, and no matter what the status/level of the one who rules with that tabdee and even if they are many; if one person from the people of desires opposes them, then this tabdee is dropped (becomes null and void).

f) They have fabricated/contrived a principle to as-Subb (revile and insult) the companions of Muhammad (sallallaahu alaihi wasallaam) with the vilest of revilements and insults by describing them as al-Guthaa-iyyah (scum). When requested to excuse themselves from that they said: (It is not revilement, it’s not revilement.) And they said: (if this wording emanated from a Sunni then it is not revilement and if it came from a Raafidee then it becomes revilement and insult.) And they have been staunch upon this since 1424H up until this day.

These principles have become the fountains of Fitan (trial and tribulation) like pieces (sudden amassing of clouds) of the dark night. Accompanying all these calamities is arrogance, obstinate opposition, and haughtiness towards those who advise them and clarify their deviation and their mixed-up confusion. Whilst with all these calamities, afflictions, and other than that we still find those who commend them and declare that they indeed are from Ahlus-Sunnah. The following are Prophetic Narrations I gathered together to remind those people so that perhaps they will remember and withdraw from that which they are upon.

1- On the authority of Qais bin Abee Haazim, who said: Aboo Bakr [may Allaah be pleased with him] stood up and praised Allah [The Mighty and Majestic] and extolled Him, and then said: O people, indeed you recite this Ayah (Qur’anic verse): [يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ عَلَيْكُمْ أَنفُسَكُمْ لَا يَضُرُّكُم مَّن ضَلَّ إِذَا ٱهْتَدَيْتُمْ َ – O you who believe! Take care of your ownselves, [do righteous deeds, fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)]. If you follow the right guidance and enjoin what is right (Islamic Monotheism and all that Islam orders one to do) and forbid what is wrong (polytheism, disbelief and all that Islam has forbidden) no hurt can come to you from those who are in error. [Surah Al-Maa’idah. Ayah 105]; and you put it in its improper place, for indeed I heard the Messenger of Allah (sallallaahu alaihi wasallaam) say: “When the people see an evil (al-Munkar) and do not change it, all of them are about to be punished by Allaah altogether.” [I]

2- Also on the authority of Hudhaifah bin al-Yamaan [may Allaah be pleased with him] that the Prophet [SallAllaah alaihi wasallam] said: “By Him in Whose hand is my soul, certainly you will order with the good and forbid the evil, or else a punishment of Allah is about to be sent upon you from Him and then if you were to supplicate to Him He will not respond to you.” [II]

3- And on the authority of Ibn Mas’ood -[radiyallaahu anhu]- that the Messenger of Allaah [sallallaahu alaihi wasallaam] said: “There is not a Prophet that Allaah sent to a nation before me except that he had Hawariyyoon (helpers) and companions who would betake with his Sunnah and follow his command. Then after them came people who would say (speak with) that which they do not do, and they do that which they are not ordered with; so whoever fights them with his hand then he is a believer, and whoever fights them with his tongue then he is a believer and he who fights them with his heart then he is a believer, and there is not even a mustard seeds amount of faith (Eemaan) left after that”. [III]

In these Ahadeeth is the clarification from the Messenger of Allaah -[sallallaahu alaihi wasallam] – regarding the danger of al-Munkaraat (the evils) of innovations and sins. Its danger and evil punishment is not just confined to those who perpetrate it, but rather it includes whoever Yudaahin (flatters and compromises) with its people and is amicable with them, and also it encompasses and includes more so whoever defends them (innovations) and its people. The affair becomes even more severe if he wages war against whoever forbids it (innovations) from the people of the truth, those well established within the boundaries set by Allaah, those who war against the people of Misguidance and Fitan (turmoil and trials).

4- On the authority of Nu’man bin Basheer -[radiyallaahu anhumaa]- the Prophet -[sallallaahu alaihi wasallam] – said: “The example of al-Mud-hin (the compromiser) Allaah’s Hudood (orders and limits) and (in comparison to) the one who violates them (Allaah’s limits and orders) is like example of people who drew lots for (seats on) a ship. Some of them were on its lower part and others were on its upper part. So those that were on its lower part would pass by those in the upper one with the water which troubled them (the people in the upper part). Then one of them (the people in the lower part) took an axe and started making a hole in the bottom of the vessel. The people of the upper part came and said: ‘What is wrong with you?’ He replied, “You have been troubled much by me and I have to get water.” Now if they prevent him from doing that they will save him and themselves, but if they leave him (to do what he wants), they will destroy him and themselves”. [IV]

Al-Mud-hin (the Compromiser): He is the flatterer who sees and hears al-Munkaraat (the evil) from the innovations and other than it and does not forbid it. Rather he flatters and compromises with those who fall into it, perpetrate it, and defend it. So how about if he goes beyond that to defend them, beautify their image (present them in favourable light) and bear witness for them that they are from Ahlus-Sunnah?! So how will he be, if he transgresses beyond all that by forsaking those who forbid it, making the people think that they (Ahlus-Sunnah) are not upon the truth and are opposers to the correct Manhaj?!

These stances encourage the perpetrators of these evils to remain upon their misguidance; it compels people with weak personalities to have a good suspicion of them and to plunge them into their outstretched arms, and to aid and defend them. [These are] the affairs which lead many people to turn away from the Manhaj of the Salaf as-Saalih in many different countries. It is incumbent upon this type [of people] to fear Allaah. They should look again at and revise their stances with seriousness and sincerity. They should comprehend the dangerous effect resulting from their stances; which they will asked about in front of Allaah The Mighty and Majestic ý on the day when no soul will be able to benefit another whatsoever. Furthermore, it is incumbent upon them to look again to their Bitaanah (close friends and companions) with seriousness for indeed the matter is dangerous. And I remind you of the statement of Allah [The Most High]: [ٱلْأَخِلَّآءُ يَوْمَئِذٍۭ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا ٱلْمُتَّقِينَ – Friends on that Day will be foes one to another except Al-Muttaqun (pious)]. [Surah Az-Zukhruf. (43)]

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ وَلَوْ عَلَىٰٓ أَنفُسِكُمْ أَوِ ٱلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ

O you Who believe! Stand out firmly for justice, as witnesses to Allaah even against yourselves, your parents, or your kin. [Surah an-Nisa: 135]

And [I also remind you] with the statement of the Messenger of Allaah [Salla Allaahu alaihi wasallam] The Deen (Religion) is an-Naseehah (sincerity and sincere advising), the Deen (Religion) is an-Naseehah (sincerity and sincere advising)”; he said it three times. They said: “To whom or the Messenger of Allaah?” He said: “To Allaah, to His book, to His Messenger, to leaders of the Muslims and their common people.”

I remind you with the Hadeeth of the virtuous Companion Jareer bin Abdullah al-Bajalee [radiyAllaahu anhu] on the authority of Ziyaad bin ‘ilaaqah who said: I heard Jareer bin Abdullah stand and deliver a khutbah on the day al-Mugheerah bin Sh’ubah died saying: “Upon you is the taqwa (fear) of Allaah the Mighty and Majestic, sobriety and tranquility until the (new) Ameer comes for indeed he will come now”. Then he said: “Seek forgiveness for your Ameer for indeed he used to love pardoning (others)”. And he said: “To proceed: then indeed I came to the Messenger of Allaah -[Salla Allaahu alaihi wasallam] – and I said to him: “I want to pledge allegiance to you upon Islaam. So he put a condition upon me that I should (sincerely) advise every Muslim. So I gave him the pledge of allegiance upon that and by the Lord of this Masjid indeed I am to all of you a (sincere) advisor.” Then he sought Allah’s forgiveness and descended (from the pulpit). [V]

I remind them of that which is in these Aayaat and Ahadeeth regarding the obligation of establishing sincerity to Allah [i.e. by worshipping Allah in truth etc], sincerity to His Book [i.e. by believing in it and that it is the speech of Allah sent down, and it is not created, etc], sincerity to His Messenger [i.e. by testifying in truth and based on the absolute certainty that he is Allah’s Messenger, etc], sincerity to the rulers of the Muslims [i.e. by believing in their right to rulership, obeying and listening to them in that which is good, advising them in private, etc] and sincerity to the common people [i.e. by dealing with them, calling them to the path of Allah, etc]. [Footnote 4] And with that which they contain from the obligation of forbidding the evil and the severe threat for those who do not establish these obligations and do not forbid the evil. And I say to them as Jareer said: “By the Lord of this Masjid, indeed I am to all of you a sincere advisor.” But rather I say, “By the Lord of the Heavens and the Earth, indeed I am to them a (sincere) advisor”.

I remind them of the statement of Anas [radiyallaahu anhu] “Indeed, you do actions which in your eyes are considered finer than the hair, whilst we used to consider them during the lifetime of the Messenger of Allah [salla Allaahu alaihi wasallam] to be from al-moobiqaat (the destructive/deadly sins).” [VI]

And from my advice to them is that they should study the Manhaj of the Salaf as-Saalih from its sources and adhere to it and implement it upon themselves and others. I ask Allaah that He grants them insight into that which they are ignorant of and thus erred in or did with deliberate intent. May the peace and blessings of Allah be upon our prophet Muhammad, his family, and his companions.

Written by:
Rabee’ Bin Haadee ‘Umayr al-Madkhalee
9/2/1432H

———————————————-

Footnote 1: https://www.salafipublications.com/sps/downloads/pdf/NDV180008.pdf

Footnote 2: https://abuiyaad.com/r/muwazanah

Footnote 3: Shaykh Rabee’ On Mujmal and Mufassal : The Deceptions of al-Ma’ribee: https://www.salafipublications.com/sps/sp.cfm/sad/…/nbq/frm/images/nbq/downloads/pdf/sad/sp.cfm?subsecID=NDV18&articleID=NDV180006&articlePages=1

Footnote 4: See explanation of the forty hadith of An-Nawawi by Al-Allaamah Saalih Al-Fawzaan [may Allah preserve him] titled: Al-Minhatur Rabbaaniyyah Fee Sharhi Al-Arba’een An-Nawawiyyah. pages 112-121. 1st Edition 1429AH (2008)

[I] This Hadeeth is Saheeh (Sound Authentic). It is reported by Imaam Ahmad in his Musnad (1/5), Aboo Dawood in his Sunan Hadeeth (4338, Ibn Maajah in his Sunan, [Chapter] Regarding the Fitan, Hadeeth (4005) and is also reported by other Imaams].

[II] This Hadeeth is reported by at-Tirmidhee in al-Fitan, Hadeeth (2169) and he said: This Hadeeth is Hasan (Good). But there is a weakness in its chain of narration. It is also reported by Imaam Ahmad in his Musnad (5/388). And at-Tirmidhee declared the hadeeth Hasan due to it having two witnessing (supporting) narrations with a similar meaning which have a weakness in their Isnaad (chain of narration). One of them [witnessing narrations] is the Hadeeth of Aishah – radiyallaahu anha – reported by Imaam Ahmad in his Musnad (6/159), the second of the two is the hadeeth of Aboo Hurairah – radiyallaahu anhu – reported by al-Bazzaar in his Musnad (8508) and al-Khateeb in his at-Taareekh (13/92). Based upon the various routes (chains) the grading of this hadeeth is raised to the level of Hasan li-gayrihi. Al-Allaamah al-Albaanee has declared it to be Hasan in Saheeh al-Jaami (6947).

[III] Reported by Muslim in [the Book of] al-Eemaan Hadeeth (50), Aboo Awaanah (1/35, 36) and Ibn Mandah in al-Eemaan (page 183, 184).

[IV] Reported by al-Bukhaaree in his Saheeh, [the Book of] Shahaadaat (Witnesses), Hadeeth (2686), Imaam Ahmad in his Musnad (4/268,269), at-Tirmdihee in al-Fitan (2173), Ibn Hibbaan as in al-Ihsaan (297, 298). The wording of this Hadeeth with Imaam Ahmad and at-Tirmidhee is: The example of the one who abides by Allaah’s orders and limits in comparison to al-Mud-hin (the compromiser) of Allaah’s Hudood (orders and limits) is like the example of people who drew lots for (seats on) a ship at sea. So some of them attained the upper part of it and the others got the lower part. Then those on the lower part climb up/ascend to draw water to drink and they pour it upon the people on the upper part. The people on the upper part said: “We will not let you ascend and harm us.” So those on the lower part said: “Then indeed we will have to bore into the bottom of the ship to get water to drink.” If they prevent them and forbid them from doing that they will all be saved and if they leave them they will all drown.

[V] Reported by al-Bukhaaree in his Saheeh, [the Book of] Faith (al-Imaan), Chapter: the statement of the Prophet [Salla Allaahu alaihi wasallam] -: “The Deen is sincerity to Allaah, His Prophet, the leaders of the Muslims and their common people” and the statement of Allaah the Most High: [ إِذَا نَصَحُوا۟ لِلَّهِ وَرَسُولِهِۦ – if they are sincere and true (in duty) to Allah and His Messenger], Hadeeth (58). And Imaam Ahmad (4/357). And also reported by al-Bukhaaree in [the Book of] Faith (al-Imaan), Hadeeth (57), and Muslim in [the Book of] Faith (al-Imaan), Hadeeth (56) both of them reported it in summarized form].

[VI] Reported by al-Bukhaaree in [the Book of] Heart-Softening narrations (ar-Riqaaq), Hadeeth (6492), Ahmad in his ‘Musnad’ (3/157) and Aboo Y’alaa in his ‘Musnad’ Hadeeth (4207) and (4314).

Allah’s aid is sought! Indeed, many changes have taken place by way of deviation and other painful affairs, and afflicted many. We ask Allah to keep us safe and guide everyone who has fallen into those calamities and has not yet returned to what is correct and praiseworthy. 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]

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, tranquility 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 Eemaan, and make us (from those who are) guided and guiding (others). [Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301]

[1] Excuses provided by an individual to another person, irrespective of their status or influence, to express remorse, retract Manhaj errors, or any other transgressions, should be accompanied by apparent actions of genuine repentance.

Written by Salafi Dawah Manchester on . Posted in Charity (Sadaqah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Repentance, The Salaf - Pious Predecessors.

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

Al-Hasan Al-Basri [may Allah have mercy upon him] said, “Sincere repentance is that the slave shows regret for what has elapsed (of his sins) and is determined not to return to them”. Al-Kalbee [may Allah have mercy upon him] said, “It is to seek Allah’s forgiveness with the tongue, being regretful in the heart and restrain the limbs (from committing the sins again)“. [1]

Shaqeeq Al-Balkhiy [may Allah have mercy upon him] said, “The signs of repentance are weeping due to what has preceded (of sins), fear of falling into sin again, keeping away from evil companions and accompanying the good people“. [2]

Some of these signs of repentance are only known to Allah, such as weeping, showing remorse, etc. Then what remains is that a person will be judged by his apparent deeds and companionship. Umar Ibn Al-Khattaab [may Allah be pleased with him] said: “People were (sometimes) judged by the revealing of a Divine revelation during the lifetime of Allah’s Messenger but now there is no longer any more (new revelation). Now we judge you by the deeds you practice publicly, so we will trust and favour the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, because Allah will judge him for that; but we will not trust or believe the one who presents to us an evil deed even if he claims that his intentions were good”. [3]

Imaam Abdul-Azeez Bin Baaz [may Allah have mercy upon him] said: “Whoever manifests good, it will be accepted from him and a good suspicion is held about him. And if he manifests evil, it will be held against him and an evil suspicion is held about him”. [4]

 

[1] Madaarij As-Saalikeen 1/309-310

[2] Nazhatul Fudalaa Tah’dheeb Siyar A’laam An-Nubulaa. 711

[3] Saheeh Bukhaari; Vol 3; Hadith Number:2641]

[4] An Excerpt from Al-Hulalul Ibreeziyyah Min At-Taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaariy page:397 Vol 2 footnote 1]

[4] “I have asked People of Knowledge and I have a Fatwa”. [Provide full details and manner in which you posed the question, in order to establish clarity]

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

Imaam Muhammad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] was asked about those people who say, “I have heard some of the scholars saying such and such, or given a Fatwa”, then he [i.e. the one who attributes such a statement to a scholar or scholars] uses this as a basis for his statement or action.

Respond: Lying about the scholars in affairs related to the Shariah is a great danger, and due to this, it has been reported in a hadeeth that he [Allah’s Messenger – peace and blessings of Allah be upon him)] said, “Whoever tells a lie against me (intentionally), then let him occupy his seat in Hell-fire”. [Al-Bukhaari 107]

Therefore, telling lies about the scholars in affairs related to the Shariah [i.e. falsely saying that they said this or that, or gave a Fatwa about this or that] is a great danger because it is tantamount to lying about the Shariah. Some people, – may Allah guide them – when their soul finds something suitable and he knows that people will not accept (what he will say or do), he chooses a scholar whom the people trust and then forges a false statement about the scholar – whether he is right [i.e. regarding the statement or deed he wants the people to accept and for which he sought to transmit a forged statement] or upon falsehood. [Sharh Hilyati Taalibil Ilm’ page 224.Paraphrased]

 

[3] “I have asked People of Knowledge and I have a Fatwa, and I am acting on the verdict”. [Make sure you are neither pursuing Aghaaleet nor Tubooliyyaat]

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

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

 

The Aghaaleet

Imaam Al-Awzaa’ee [may Allah have mercy upon him] said, “If Allah wishes to deprive a servant of His blessing of knowledge [Footnote a], He places the Aghaaleet on his tongue”. [1] The Aghaaleet are the odd and difficult subject matters. [2]

The Aghaaleet are the issues in which many err, thus triggering evil and temptation- neither beneficial to the religion nor appear (for discussion), but rather they are initiated in matters that have not taken place (i.e. pursued based on speculation, conjecture, fruitless debate, etc); hated that one burdens himself with and delves deeply into them, whilst it is something a person can do without; ambiguous to people nor understood, things said that are not made clear from which problems arise, and affairs become confusing to people. Abdullah Ibn Mas’ud [may Allah be pleased with him], “I warn you about (unwarranted) length and complexity in speech”- meaning, with regards to the complex, vague issues. [3]

 

The Tuboobiyyaat

Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said: [الطبوليات ] are those Masaa’il [affairs related to the religion] by way of which fame is sought. They are called Tubooliyyaat because it is similar to a Tabl (drum) which has a sound and an echo. So when an odd affair comes to the people and a (person) becomes famous by way of it, then it becomes as if it is the sound of a drum. [4]

[Footnote a]: This can occur due to a hidden plot in one’s heart [5], one turning away from guidance and behaving as if he does not know Allaah’s guidance [6]; turning away from Allaah’s reminder, which he revealed to his Messenger, turning away from understanding it and pondering upon it, and that which Allaah intends by way of it, so Allaah leaves such a person with his devil as a punishment – the devil that follows him. So, this devil becomes his ally [7] because none submits to Allah sincerely and truthfully, and performs the deeds of the people of Jannah, except that Allaah will never abandon him. [8] Such a person was not compelled to go astray, rather he made a choice, but his choice is under the Will of Allaah. We do not know what was in the hearts of those who deviated, so Allaah deviated their hearts; but we know – with absolute certainty – that Allaah passes Just Judgments and He does not do injustice to anything; rather it is the people who wrong themselves. [9]

[1] Jaami Bayaan Al-Ilm 1087

[2] Jaami Bayaan Al-Ilm. Number 2038

[3] (Awnul Ma’boob Sharh Sunan Abee Dawud. 5/64-65. Daar kotub Al-Ilmiyyah. 1st edition 1419AH. 1998) (Taghleedh Al-Malaam Alaa Al-Mutasrri’een Ilaa Al-Fityaa Wa Taghyeer Al-Ahkaam. page 28 By Shaikh Hamood At-Tuwayjiree)]

https://binbaz.org.sa/fatwas/23502/%D9%85%D8%B9%D9%86%D9%89-%D8%A7%D9%84%D8%A7%D8%BA%D9%84%D9%88%D8%B7%D8%A7%D8%AA-%D9%88%D9%87%D9%84-%D8%B5%D8%AD-%D8%A7%D9%84%D9%86%D9%87%D9%89-%D8%B9%D9%86%D9%87%D8%A7

[4] Sharh Hilya Taalib Al-Ilm. Page 19

[5] Sharh Arba’een page 87-88. 1st edition. 1424 (2003)- Imaam Muhammad Ibn Saalih Al-Uthaymeen (rahimahullaah)

[6] Zaadul Maseer. Tafseer Surah Az-Zukhruf Ayah 36

[7]Al-Jawaab Al-Kaafee 136-137. By Imaam Ibnul Qayyim (rahimahullaah)

[8] Sharh Arba’een page 88. 1st edition. 1424 (2003)- Imaam Muhammad Ibn Saalih Al-Uthaymeen (rahimahullah)

[9] Sharh Al-Arba’een pages 55-56- 1st edition 1428 (2007)-by Shaikh Saaleh Aala Ash-Shaikh.

 

[2] “I have asked People of Knowledge and I have a Fatwa, and I am acting on the verdict”. [This should not be based on desires or personal ambitions]

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Fatawa-Rulings, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Seeking Knowledge, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Caution to Those Seekers of Fatwa Who Say That They Understand The Evidence

Imam Ibnul Qayyim [may Allaah have mercy upon him] said, “The loftiest ambition in pursuit of knowledge is to acquire knowledge from the Qur’an and the Sunnah- to be granted understanding by Allah [i.e. blessed to acquire sound knowledge and act upon it] and through the Sunnah of the Messenger, and acquaint oneself with the boundaries of the revelation [i.e. neither going into excess nor being lackadaisical]. And the most baseless ambition of the students of knowledge is to confine their ambitions in following the bizarre affairs and that which has neither occurred nor has it been revealed, or acquainting (oneself) with the differences of opinion and pursuing the statements of the scholars, whilst having no ambition to acquaint oneself with what is correct among those statements. Little is there to benefit from the knowledge of these people”. [1]

Imam ash-Shaatibee [may Allaah have mercy upon him] stated regarding the attitude of the unjustified pursuit of concessions: “This arises from following one’s desires. Desire leads to a too easygoing attitude and the pursuit of concessions for oneself and others. So, you see him adopting that for himself or passing that judgment for his relative or friend, which he would not do for another person due to the desire of that relative and friend”. [2]

Imaam Ash-Shaatibee [may Allaah have mercy upon him] also said, “If a Mukallaf [i.e. the sane one who has reached the age when the obligations of the Shariah are obligated on him or her] seeks after concessions in the Madhabs in every affair that is difficult for him and every statement that agrees with his desires, then he will remove himself from the firm handhold of piety and persist upon the pursuit of desires”. [3]

Ibrahim Ibn Abee Ablah (died 152AH – may Allaah have mercy upon him) said, “He who carries the odd affairs of knowledge carries a lot of evil”. [4]

Abdur Rahmaan Bin Mahdi (died 198AH – may Allaah have mercy upon him) said, “The one who pursues the odd affairs of knowledge cannot be an Imam in knowledge”. [5]

Imam Ash-Shaatibee [may Allaah have mercy upon him] said, “f desires enter (a person), it leads to following the ambiguous matters out of being eager to prevail and become victorious through establishing excuses in issues related to difference of opinion (or differing); but rather it leads to splitting, disharmony, enmity, and hatred due to the different desires and lack of (sound) agreement; however, the Shariah came to curtail (vain) desires completely. If some of the premises of the evidence were not established except through desires, it would not result except in following desires and that is contrary to the Shariah, and opposing the Shariah is not fr of the Shariah at all. Therefore, following desires concerning what one may regard to be adherence to the Shariah is tantamount to misguidance.”. [6]

 

Caution to Judges and Muftis

Imaam Ibnul Qayyim [may Allah have mercy upon him] also stated, “It is not permissible to act and issue Fatwas in the religion ordained by Allah [The Almighty] based on desires, preference and what is agreement with one’s goal, so he seeks a saying that agrees with his goal and the goal of those who love him; then he acts according to it, issues fatwa and judges according to it, judges his enemy and issues fatwas against him. This is one of the most sinful acts and one of the greatest of sins, and Allah’s Aid is sought (against this behaviour)”. [7]

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: “It is not permissible for a Mufti to act upon whatever he wants from the statements (of the scholars) and the different angles upon they seek to establish the proofs, without examining the affair that carries the weightier proof. The scholars hold a consensus that it is forbidden to do this”. [8]

Mistakes of The Sincere Scholars In Ijtihaad

Amr bin Al-Aas [may Allah be pleased with him] narrated that he heard Allah’s Messenger [peace and blessings of Allah be upon him] saying, “If a Mujtahid gives a verdict according to the best of his knowledge and his verdict is correct, he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, even then he will get a reward”. [9]

A Mujtahid is not deprived of reward and his judgment is different from that of one who is not a Mujtahid. Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said: “The one who speaks about the religion without knowledge and out of ignorance (is guilty of) lying and sinning. The one who intentionally speaks to oppose the truth is threatened with entry into the fire of hell, as opposed to the affair of the one who speaks based on permissible Ijtihaad because he strives, fears Allah as much as he is able, desires to seek knowledge as much as he was able, speaks for the sake of Allah, knows the stronger proof and speaks based on that. This person is given two rewards if he is correct; but if he is mistaken, he receives one reward”. [10]

Al-Allaamah Abdur-Rahmaan Bin Yahyah Al-Mu’allimee [may Allaah have mercy upon him] spoke about this affair that the sincere ones fall into some mistake as a trial for others, as to whether they will follow the truth and abandon his speech, or be deceived by his virtuousness and lofty (status)! He (i.e. this sincere scholar) is excused; rather he is rewarded for his Ijtihaad and intention for good, and he is not degraded. However, the one who follows him (out of being) deceived by his great (status) without turning towards the true evidence in Allah’s Book and the Sunnah of His Messenger [peace and blessings of Allaah be upon him] is not excused; rather he is upon great danger. [11]

Finally, we ask Allah to protect us from all the obstacles that may prevent a person from accepting the truth after its clarification. Al-Allaamah Abdur-Rahmaan Bin Yahyah Al-Mu’allimee [may Allaah have mercy upon him] said, “It may be that a person is upon ignorance or falsehood, then another person comes along and clarifies the proofs for him, so he sees that by acknowledging such proofs, it would necessitate that he is lacking (in understanding) and that it was that person who guided him. And due to this we find that it is not difficult for some of those attributed to knowledge to acknowledge their mistakes when it becomes manifest to them in their research and studies, but it becomes difficult for them if it was others who clarified such mistakes. When another person clarifies the truth for him, he sees that acknowledging such truth would necessitate an acknowledgment of the clarifier’s virtue, knowledge, and correctness due to that clarification, and thus that becomes great in the eyes of the people and many people follow him [i.e. the person who clarified the truth]. So you will find some of those attributed to knowledge being eager to prove the mistakes of other scholars even if that is done by way of falsehood due to envy and seeking to diminish their status amongst the people. To oppose desires for the sake of the truth -in affairs of knowledge and creed- can indeed be difficult to accomplish, therefore it requires (sincere) research and contemplation. And in this regard, one needs to ask the scholars and benefit from them, adhering to fear of Allah, seeking the Tawfeeq of Allah and guidance”. [12]

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. [13]

[1] An Excerpt from Al-Fawaa’id. Page 99

[2] Al-Muwaafaqaat. 5/84

[3] Al-Muwaafaqaat. 3/123

[4] Siyar A’laam An-Nubula 6/324

[5] At-Tamheed 1/64 by Ibn Abdil Barr

[6] Al-Muwaafaqaat 5/221

[7] I’laam al-Muwaqqi’een 6/125

[8] I’laam al-Muwaqqi’een 6/124

[9] Al-Bukhari Number 7352

[10] Al-Arba’oona Hadeethaa Fee Usoolil Fiqh. pages 32-33

[11] Raf’ul Ish’tibaah. pages 152-153

[12]An excerpt from ‘At-Tankeel Bimaa Fee Ta’need Al-Kawthariy Minal Baatil’ 2/180-181 with the checking of Imaam Albaanee (rahimahullaah)]

[13] Saheeh Muslim Number: 2720

[1] “I have asked People of Knowledge and I have a Fatwa, and I am acting on the verdict”. [Examine these statements based on sound proof]

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

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

At present when someone desires something, he says, “Such and such a person has given a verdict on this” without considering whether it has a basis in the Book and the Sunnah. You say to him, “This verdict is wrong”, he says, “It has nothing to do with me as long as the verdict was given by such and such”. If the verdict is not in agreement with his desires, he says, “This verdict is not correct or it is a harsh one”. They gather lies, and the mistakes of the scholars in a book, present and spread it amongst the people with their assumptions, saying, “The religion of Islam is easy. It does not make things difficult for the people”. When it is said to them, “Examine it (i.e. these verdicts) under the Book and Sunnah”, they say, “These are statements of the scholars”. Is the scholar greater than the Book and the Sunnah? Are his statements not to be examined under the Book and the Sunnah!? This is how the people of desires behave, and Allah’s Refuge is sought. They are those who “took their Rabbis and monks as lords besides Allah”. When they are forbidden from Bidah which Allah’s Messenger [peace and blessings of Allah be upon him] warned against, they say, “Such and such a person acts upon this and he is a scholar or that he is a righteous person”, “This is acted upon by the people of such and such a country and they are righteous and pious”. We say, righteousness and piety do not suffice, rather there has to be conformity to the Book and the Sunnah. Therefore, to take the statements of the scholars and (devout) worshippers as sound legal verdicts without examination under the Book and the Sunnah was a way of the people of the pre-Islamic era of ignorance [Footnote a], and they are those who took their rabbis and their monks as lords besides Allah. [Footnote b] [1]

—————————-

Footnote a: Al-Allaamah Saalih Al-Fawzaan [may Allah preserve him] stated: Al-Jaahiliyyah is derived from al-Jahl (ignorance). It is an absence of knowledge, and the intent behind it is the state of affairs before Islam.

They were in a state of ignorance in all aspects (of life) and the greatest of that was concerning worship and creed. They used to be upon the creed of Shirk..

The Jaahiliyyah Aamma (The pre-Islamic ignorance that was widespread in the world and touched every aspect of life) has ceased to exist, but it remains with some people or some of the tribes, or in some of the lands. This is Jaahiliyyah Juz’ee (aspects or traits of pre-Islamic Ignorance). As for the Jahiliyyah Aamma, this has ceased to exist after the advent of the Messenger [peace and blessings of Allah be upon him], but some traits of pre-Islamic ignorance remain with some of the people due to the statement of the Prophet “Among my people, there are four characteristics that belong to the pre-Islamic period which they do not abandon: boasting of high rank, reviling other peoples’ genealogies, seeking rain by stars, and wailing (i.e. for the dead)”. [reported by Muslim] This remains, but it is a trait. As for the Jaahiliyyah Aamma, it has ceased to exist. Therefore, it is not permissible to say that the people are in Jaahiliyyah. Some say, “(The people) are in a state of pre-Islamic ignorance that is more severe than the one before the advent of the Prophet”. The meaning of this (statement of theirs) is a denial of what the Messenger brought – a denial of the Qur’an, the Sunnah of the Prophet, and the abundant knowledge in our hands. This is a mistake, the people are not in Al-Jaahiliyyah, but there remain some of the traits in some individuals, some nations, and tribes, but this is a specific Jaahiliyyah. Therefore, it is incumbent to be acquainted with this affair. [2]

Footnote b: Shaikh Abdul Waahid Abu Khadeejah [may Allaah preserve him] quotes Al-Allaamah Ahmad Bin Yahyah An-Najmi [may Allaah have mercy upon him] as follows: Then Shaikhul-Islaam mentioned the saying of Allaah: [اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّهِ – They have taken their “ahbaar” and “ruhbaan” as lords besides Allah..] [at-Tawbah: 31]

The “Ahbaar” are the scholars, and the “Ruhbaan” are the general worshippers – and the habit of the people is to refer back to these two groups and take to their speech and opinions. Allaah, the Mighty and Majestic, rebuked the unbelievers because they took the Ahbaar and Ruhbaan (the scholars and worshippers) as Lords besides Allaah whereby they made them as legislators of Religious Law (i.e. the Revelation). They would make halaal for them that which Allaah had made haraam, so they would then consider it to be halaal. And they would make haraam for them that which Allaah had made halaal, so they would then consider it to be haraam. This however does not necessitate, in an absolute sense, exiting from Islaam, rather this point it requires further explanation. So sometimes the one who falls into this reaches the point whereby he exits Islaam, and this is when they take them as legislators of Religious Law (i.e. the Revelation). So they take their legislation and they give it precedence over an above that which Allaah has legislated in His Book, and that which the Messenger (sallallaahu ‘alaihi wassallam) legislated, and they believe that this legislation that is not from Allaah and His Messenger is equal to Allaah’s Legislation or an increase upon it.

However, if they seek verdicts (fatwas) from them and they issue fatwas making haraam what is halaal, or making halaal what is haraam. So they obey them in making haraam the halaal matters, and making halaal the haraam matters by way of acting upon those verdicts – and the people obey them whilst they know they are sinning and they affirm the fact that it is a sin, yet they still follow them but they know internally what is halaal is halaal and what is haraam is haraam. This is then a major sin. https://abukhadeejah.com/ahmad-an-najmees-kitaab-at-tawheed-chapter-5-the-explanation-of-tawheed-and-the-shahaadah-laa-ilaaha-illallaah/

[1] An Excerpt from "Sharh Masaa'il Al-Jaahiliyyah. pages 74-77

[Ref 2: https://salafidawahmanchester.com/2013/09/updated-the-people-used-to-ask-about-the-good-hudhaifah-radiyallaahu-anhu/

[1] Reminders regarding sound (upright) moderation in all affairs

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

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

Allah [The Exalted] says:

وَكَذَٰلِكَ جَعَلْنَٰكُمْ أُمَّةً وَسَطًا

Thus We have made you [أُمَّةً وَسَطًا ].

[Surah Al-Baqarah Ayah 143

[ٱلۡوُسۡطَ ] in the Shariah is that which is superior. Allah [The Most High] says: [حَـٰفِظُواْ عَلَى ٱلصَّلَوَٲتِ وَٱلصَّلَوٰةِ ٱلۡوُسۡطَىٰ – Guard strictly (five obligatory) As-Salawaat (the prayers) especially the Salatul Wustaa (the Asr prayer)]. [ٱلۡوُسۡطَىٰ]- Meaning, the best, most excellent. [a] The intent behind all this is to understand that [الوسطية] in the Religion is that which is best and the justice of the religion – adherence to that which Allah [The Mighty and Majestic] has commanded and keep away from that which He has forbidden. [1]

Al-Allaamah Rabee Bin Haadi al-Mad’khali [may Allah preserve him] stated: The most beloved worship to Allah is that which is constant because the one who imposes on himself that which is beyond his ability (i.e. extra supererogatory acts of worship) which he may not be able to do, it is inevitable that his strength will disappear gradually, so he becomes weak or may even deviate because he imposed on himself that which is beyond what he can do (i.e. extra supererogatory acts of worship), deprive his (body) its rights, his family and others. (Salmaan) said to Abu Dardaa [may Allah be pleased with them], “Your Lord has rights on you, your self has a right on you, and your family has rights on you, so you should give the rights to all those who have a right on you” [b]

Abdullah Ibn Umar [may Allah be pleased with him and his father] used to fast constantly without a break and completed the recitation of the Qur’an every night, so Allah’s Messenger [peace and blessings of Allah be upon him] clarified for him and said, “It is enough for you to fast for three days a month”, so he said, “I can do more than that”. The Prophet said, “Your wife has a right on you, your guest has a right on you and your body has a right on you….so fast (in the manner that) Allah’s Prophet Dawud [peace be upon him] used to fast” [i.e. alternative days] [c] Therefore, balanced worship (i.e. related to extra optional acts of worship based on one’s ability and prevents one from neglecting the rights his wife, his body, his soul etc) preserves a person’s strength and enables him to be constant in worship. [2]

[a] Tafseer al-Baghawee

[1] An Excerpt from Al Haqeeqatus Shar-iyyah Fee Tafseeril Qur’aanil Adheem Was-Sunnatin Nabawiyyati page: 186.

[b] Al-Bukhaari 1968

[c] Al-Bukhaari 6134

[2] An Excerpt from, “Marhaban Yaa Taalibal Ilm”. page 242

[3] Manhaj principles remain intact, whilst some say about the warning against Abu Makkah’s companion – [Muhammad Abdur-Razzaaq]- ”You’re warning against him openly, instead of advising first in private”

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

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

Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] said: “If a man commits evil openly, it is obligatory to denounce him openly, and this is not tantamount to backbiting him. It is obligatory to chastise him openly with what would prevent him from (the evil), such as boycotting and other than that”. [1]

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

Response: The one giving advice does what is best. If he sees that it is more beneficial in secret, he advises secretly; if he sees that it is more beneficial to do so openly, he does so; but if the sin is committed in secret, the advice can only be given in secret. If he knows about his brother that he sins in secret, he advises him in secret and does not expose him. But if the sin is committed openly, – seen by the people, for example, a person starts drinking alcohol in a gathering, then one must denounce it openly; or if a person started calling (others) to drink alcohol or to fornicate, whilst one is present, he should say, “O my brother! This is not permissible”. [2]

It was said to Imam Al-Albaanee [may Allah have mercy upon him]: “The statement of some people or the stipulation of some of them is that it is more correct that advice must be given before refutations are printed- a copy must be sent to the one refuted so that it can be looked into. They say this is from the methodology of the pious predecessors”.

Response: This is not a condition, but if it is possible and it is hoped that affinity will be attained from this approach – in order not to announce the affair amongst the people, then this is undoubtedly a good thing; but as for making it a condition first and foremost, and secondly, making it a general condition, there is no wisdom in this at all. People, as you all know, are like mines of gold and silver (a), so whoever you know – about him – that he is with us on the path- upon the (sound) methodology and that he accepts advice, then you write to him without making his mistake known, and at least in your view this is good. But this is not a condition, and it would have been impossible (to implement fully) even if it were a condition. How would get his address and how would you be able to correspond with him? Also, will he send you a response or not? These are completely speculative affairs. This condition is very difficult to fulfil, and therefore the issue is not taken as a condition. [3]

Al-Allamah Rabee Bin Haadi Al-Mad’khali [may Allah preserve him] was asked: “Our Shaikh, one of the affairs that have become circulated and have aroused an intense feeling among the Salafis, is that there are people who claim that advice is obligatory before warning. Is there a statement you can give in this matter?”

Response: I answered this question before – may Allaah bless you. We have been put to trial with these types of affairs, so you find a person spreading falsehoods, lies, and slander against others- both about individuals and in general; and if you give him advice or (respond with) criticism or something, he says, “Why did they not warn me, why did they not advise me, and why did they not explain to me”. (These statements of this person are) corrupt excuses. We seek from these people to repent to Allah and return to the truth with complete good manners and humility, and to leave such excuses. Assume that this one made a mistake and did not speak, and did not advise you, then (still) return to the truth and reprimand him thereafter. As for spreading (trouble) amongst the people and persisting in your falsehood and your mistakes, and saying, “They did not do and they did”, this is empty talk. It is obligated to a believer to return to Allah (in obedience, repentance, etc). You publish your mistakes in books, tapes, etc. If you hid your mistakes and committed them in the darkness of your house – (known only to) you and Allah, then this person discovers you, he would advise you – between you and him (only). As for disseminating your statements and (publicising) deeds in the world, then someone comes and publishes- meaning, replies to you (or rebuts you), there is nothing wrong with this -May Allah bless you. Leave these excuses (arise) from many of the people of falsehood who are rebellious in falsehood and stubbornness. [4]

Muhammad first fell into the Fitna of the Musaafiqah – extremism, [Footnote a] and now he is openly calling to the gatherings organised by the blazing hizbiyyoon of Greenlane. [Footnote b] Imaam Ibn Al-Qayyim [may Allah have mercy upon him] said: “The basis, origin of all theoretical knowledge and every wilfully chosen action are the thoughts (khawaatir) and ideas (afkaar). For they necessitate conceptions (visualisations, imaginations) [in the minds], and these conceptions invite towards iraadaat (i.e. the desires, will, intent for something), and these iraadaat require the occurrence of the action. And the frequent repetition of the occurrence of this action then leads to a habit. Hence, the rectitude of all of these steps lies in the rectitude of the (initial) thoughts and ideas, and the corruption (of all these steps) lies in them also…” [5]

When Shaikh Abu Khadeejah warned against Muhammad’s path, his companion Abu Makkah went into a frenzy, however, look at his present state of affairs while he calls to the gatherings of the Mumayyi’ah of Greenlane?!

——————————————————————-

Footnote a:

https://salafidawahmanchester.com/wp-content/uploads/2023/07/Abu_Makkah_Muhammad_Hajiaden_Watery_Manhaj_Flaccid_Constitutions_v1_280723_post.pdf

https://salafidawahmanchester.com/wp-content/uploads/2023/07/Makkah2.pdf

 

Footnote b:

https://abukhadeejah.com/but-shaikh-so-and-so-went-to-their-conference-so-they-must-be-good-right-shaikh-ubaid-answers/

[1] Majmoo Al-Fataawaa 28/217

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

[a] Abu Hurairah [may Allah be pleased with him] narrated that Allah’s Messenger [peace and blessings of Allah be upon him] said, “People are like mines of gold and silver; those who were excellent in Jahiliya (during the days of ignorance) are excellent In Islam, when they have an understanding (in the religion), and the souls are troops collected together and those who had a mutual familiarity amongst themselves would have affinity amongst them, and those who opposed one of them, would be at variance with one another”. [Saheeh Muslim 2638]

[3] Silsilah Al-Hudaa Wan-Noor. Number 63

[4] https://rabee.net/alfatawi/%D8%B4%D9%8A%D8%AE%D9%86%D8%A7-%D9%85%D9%86-%D8%A7%D9%84%D8%A3%D9%85%D9%88%D8%B1-%D8%A7%D9%84%D8%AA%D9%8A-%D8%B5%D8%A7%D8%B1%D8%AA-%D8%AA%D8%B1%D9%88%D8%AC-%D9%88%D8%B5%D8%A7%D8%B1%D8%AA-%D8%B9%D8%B7/

[5] https://www.salafitalk.net/st/printthread.cfm?Forum=14&Topic=1153

 

[7] Remind those who praise or retweet without clarity that illegal partisans and their apologists do capture the hearts of unsuspecting tweeters with tweets regarding good manners

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Contemporary Issues, Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Scholars of Islam, Sin.

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

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said:

One of the plots and deceptions employed by Shaytaan is to entice a servant of Allah towards sinful behavior by using good manners, friendliness, and cheerfulness, so a person is approached in this manner by someone whose evil one cannot escape except with a smirk, frowning and turning away from him. The enemy (shaytaan) makes it fair-seeming to him to approach this person with a warm demeanor, a pleasant countenance, and charming words, thus establishing a bond with him. However, once he desires to distance himself from this person, he finds himself incapable of doing so. The enemy (shaytaan) persists in his efforts until he attains his objective, thus he cunningly manipulates a servant of Allah through the guise of good behavior and a pleasant countenance. Hence, the knowledgeable scholars concerning the (ailments, weaknesses, and strengths) of the heart advised that one should turn away from the advocates of Bidah- neither greeting nor displaying a friendly demeanor towards them, and instead meeting them with a frown and turning away. [1]

The Stance of As-Salaf As-Saalih [The Pious Predecessors] Against Ahlul Bidah

Ibn Abbaas [may Allaah be pleased with him and his father] said, “Do not sit with the people of desires, because indeed it causes sickness of the heart”. [2]

Sallaam Ibn Abee Mutee [may Allaah have mercy upon him] said: A man from the people of (vain) desires said to Ayyoub As-Sakhtiyaanee, “O Abaa-Bakr! I want to ask you about some statement”. Ayyoub walked away and started gesturing with his finger, saying, “Not even half a statement”. [3]

Shu’aib [may Allaah have mercy upon him] narrated: I said to Ibn Seereen, “What is your view with regards to listening to the people of (vain) desires (i.e. ahlul bidah)?” He said, “We neither listen to them nor honour (them)”. [4]

Imaam Fudayl Ibn Iyaad said, “Whoever sits with a person of bidah has not been given wisdom”. Al-Allaamah Saaleh Al-Fawzaan commented on this statement, saying,”He (i.e. the one who sits with a person of bidah) is deprived of wisdom, and wisdom is understanding of the religion ordained by Allah. The one who sits with ahlul bidah is deprived of understanding of the religion as punishment for him”. [5]

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

Al-Allaamah Rabee Bin Haadi Al-Mad’khali [may Allah preserve him] said: The word [ظلم –wrong] can be disbelief, bidah and immoral behaviour because (ظلم) can apply to all [i.e. in different contexts]. Therefore, we refrain from inclining towards the evildoers, the people of bidah, the Kuffaar, the secularists and other than them. And we protect ourselves, our Aqeedah, the Iemaan and the sound religion which Allah has bestowed on us. It is enough for us to remember that the Salaf [pious predecessors] fled from temptations- neither mixing nor sitting and debating with the people of temptation. Even amongst them, such as the likes of Ayyoub As-Sakhtiyaanee and Ibn Seereen did not listen to the speech of those (people of bidah). And when Ibn Seereen was asked, “Why do you not speak? Why do you not listen to them?” He said, “Indeed, my heart is not in my hands! I am not in control of my heart, I fear for myself that I may be misguided”. So the likes of these Imaams feared temptation and deviation for themselves, but you the needy one possess that bravery to enable you to challenge ahlul bidah….!!! Many people say, “We sit with ahlul ahwaa (i.e. the people of vain desires) and we take (from them), we distinguish between truth and falsehood, we take what is truth and abandon falsehood”, whilst he (i.e. the utterer of this speech) is a needy one (in knowledge and Imaan) who can neither distinguish between truth and falsehood nor is he in control of his heart. How many young people have been put to trial through this satanic view and thus he is degraded, reverted on his heels (into misguidance) and depraved? He falls prey in the arena of the people of temptation! Therefore, it is obligated to a student of knowledge not to ((regard) himself safe from ahlul bidah because he is not more knowledgeable than Ayyoub and Ibn Seereen, nor can he reach their station (in knowledge, piety etc) and those who followed them. [6]

Imaam As-Saabooni [may Allah have mercy upon him] said:

They [i.e. Ahlul Hadeeth] hated Ahlul-Bid’ah – those who initiated into the religion what is not from it. They neither loved them nor kept company with them. They neither listened to their speech nor sat with them. They neither argued with them about the religion nor debated with them”. Al-Allaamah Rabee [may Allah preserve him] stated after quoting this statement: “How is this (the case)? Is this (view initiated) from themselves or guidance from Allah and His Messenger, and that which the pious predecessors adhere to? Allah [Glorified and Exalted be He] warned against Ahlul Bidah and clarified for us that they are people of (vain) desires and that they follow Mutashaabihaat (i.e. texts that are not entirely clear in what they indicate, so they are referred back to other texts to be explained) and they abandon the Muhkamaat (i.e. very clear texts). Aa’isha [may Allah be pleased with her] said: The Messenger [peace and blessings of Allah be upon him] recited this Ayah:

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 its ambiguous 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.’’ [Surah Aal Imraan. Aayah 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”. [Bukhaari Number 4547]

Allah clarified that they (i.e. ahlul bidah) harbour (vain) desires and deviation, and that they intend to misguide themselves and other people! They desire temptation and intend to misguide the people, and that is why the Messenger mentioned them and described their condition to us. He said, “Indeed there will appear a people out of my Ummah in whom desires will run through them just as rabies runs through a dog”.

Ahlul Sunnah – no doubt – hate Ahlul bidah and Imaam (As Saabooni)] mentioned a number of them [i.e. senior scholars of ahlul hadeeth] that they all agreed upon hating (Ahlul bidah). However, amongst them [i.e Ahlul bidah] there are du’aat [callers to their bidah]- they are neither to be sat with nor debated with, except in cases of necessity and for a Maslahah [i.e. a carefully assessed benefit identified by rightly guided scholars amongst the scholars], (otherwise), it is not permissible to enter into debate with them. It is not permissible to enter into a specific debate with the Rawaafid if you are weak (i.e. in knowledge and character), except if one is a man who is firmly grounded in knowledge and religion, (very proficient in) establishing proofs, clever and a possessor of (force and strength that enables him to easily excel in debate with the clear proofs without being affected by doubts). Then if he sees a benefit in debating them, he debates them. [وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ – and argue with them in a way that is better]. This is the legislated debate. Allah did not close the issue of debate completely, therefore, 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.

As for the weak one, then no (i.e. he does not engage in debate). Even amongst the scholars, there is one who is weak and led to be mistaken through Shub’hah [i.e. a statement or affair that resembles the truth but is falsehood in reality]. He may be a scholar but his character is weak, so he becomes weak in the presence of Ahlul bidah, even if they are younger than him and lesser in knowledge! Indeed, it has happened to many of those who ascribe to the Sunnah and Hadeeth due to their weakness and opposition to the methodology of the pious predecessors. Al Bayhaqqi was from the seniors of Ahlul hadeeth and their scholars and was deceived by some of the Ashaa’irah such as Ibn Fawrak and his ilk, so he fell into Ash’ariyyah! How many among the youth- in this era – have been ruined at the hands of Ahlul bidah?! How many youths, middle-aged men, and graduates from universities have been deceived by Ahlul bidah, and thus they fall into their arms?! They are deceived by the parties (of illegal partisanship) and thus fall into their arms! Why is this? Because they did not act upon the statement of the Messenger, “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”. The strong one calls Ahlul bidah, he calls the Christians; there has to be Dawah in the path of Allah and there have to be strong scholars who disseminate the religion of Allah, and when necessary, they debate so that the proofs are established and benefit one who is to benefit. [7]

[1] Ighaathatul Laffaan 1/140

[2] Reported by: Imaam Al-Aajuree in Ash-Shari’ah 1/453

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

[4] Siyar A’laam Nubulaa 4/611

[5] It’haaful Qaaree Bitta’liqaat Alaa Sharh As-Sunnah Lil Imaam Barbahaaree. 2/318

[6] An Excerpt from (الذريعة إلى بيان مقاصد كتاب الشريعة ) Vol 1 pages 192-193. Slightly paraphrased

[7] An Excerpt from ‘Sharh Aqeedah As-Salaf Ashaab Al-Hadeeth’ pages 301-304′. slightly paraphrased