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Be Alert When Our Children Utilise Terminology to Describe Incidents During Catastrophes and Disasters

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Shirk, Worship - 'Ibaadah'.

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

Must Read: The Two Definitions of Science- By Shaik Abu Iyad (may Allah preserve him)

http://www.aboutatheism.net/articles/juvtbpd-understanding-the-two-definitions-of-science-and-scientific-enquiry.cfm

Allah, The Exalted, says:

مَآ أَصَابَ مِن مُّصِيبَةٍ فِى ٱلْأَرْضِ وَلَا فِىٓ أَنفُسِكُمْ إِلَّا فِى كِتَٰبٍ مِّن قَبْلِ أَن نَّبْرَأَهَآ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ

لِّكَيْلَا تَأْسَوْا۟ عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا۟ بِمَآ ءَاتَىٰكُمْ وَٱللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lauh Al-Mahfuz) before We bring it into existence. Verily, that is easy for Allah.  So that you may not be sad over matters you fail to get, nor rejoice because of what has been given to you. And Allah likes not prideful boasters. [Al-Hadid 22-23]

They say a “Natural Disaster” is a natural event such as a flood, earthquake, or tsunami that kills or injures a lot of people; a sudden and terrible event in nature (such as a hurricane, tornado, or flood) that usually results in serious damage and many deaths; natural hazards, extreme, sudden events caused by environmental factors such as storms, floods, droughts, fires, and heatwaves; violent events that are outside the control of humans. They are caused by the forces of nature and may result in loss of life, injury, and property damage. There are many types of natural disasters, including avalanches, drought, earthquakes, flooding, hurricanes, tornados, tsunamis, volcanic eruptions, etc.

First, it is essential to scrutinise the language employed by individuals who have dismissed Tawhid. “The foundation of a person’s faith in Islam lies in the declaration that there is no deity deserving of worship except Allah and that Muhammad, peace and blessings of Allah be upon him, is His Messenger. This entails a belief in Allah, affirming His Oneness without any partners, adhering to His commands, avoiding what He has prohibited, and dedicating worship solely to Him. Upholding this principle requires the rejection of any expression that embodies Shirk or Kufr, or that may lead to either of these”. [1]

“A fundamental principle in Islam is the understanding that words or terms can be categorised into two types: those found in the Qur’an and the authentic Sunnah. Every believer has to affirm what Allah and His Messenger have affirmed and reject what they have negated. The words affirmed by Allah represent the truth, while those negated by Him are indeed false, as Allah speaks the truth and guides humanity to the straight path. The terms of the Shari’ah are sacred, and one needs to seek the accurate meanings intended by the Messenger, peace and blessings of Allah be upon him, to affirm what he affirmed and reject what he rejected. It is obligatory for us to believe in and affirm everything he has conveyed and to follow his commands. In contrast, for words or terms that are not present in the Qur’an or authentic Sunnah, and for which the Salaf did not reach a consensus on their affirmation or negation, no one needs to align with those who either affirm or negate them until their intended meaning is clarified. If the intended meaning aligns with the revelations, commands, and prohibitions conveyed by the Messenger, it is accepted; however, if it contradicts those teachings, it is to be dismissed”. [2]

We must exercise caution when our children refer to the phrase “natural disaster,” as those who oppose Tawhid may imply that events in the universe occur independently of Allah’s Will. 

Imam As-Sadi, may Alaah have mercy upon him, stated: 

The greatest evils of knowledge and its contradictions arise from becoming familiar with creation while neglecting its Creator, understanding effects without recognising the One who brought them into existence, examining causes without acknowledging the source of those causes, and exploring paths without clear and sound objectives. The shortcomings inherent in this form of understanding are manifold, and the consequences are severe. Indeed, many atheists and those misled by them possess expertise in the natural sciences; however, they limit themselves to this knowledge and remain oblivious to its connection with the Creator and the ultimate cause.

Concerning the knowledge encompassed within the natural sciences, individuals in this field often perceive themselves as the sole possessors of understanding regarding the marvels and enigmas of nature—knowledge that they believe is exclusive to them. This perception elevates their status above others, leading to a sense of arrogance and self-deception. They limit their focus to these sciences, viewing them as the ultimate objective and purpose, which consequently results in significant misguidance and a lack of depth in both knowledge and intellect. Had they recognised and affirmed their belief in the true Creator, the One who governs all aspects of the Universe—who has intricately linked means and causes to His divine decree—they would understand that these means and causes reflect His Perfect Wisdom. Indeed, Allah, the Most High, is All-Wise; He has positioned all things appropriately, establishing a remarkable order in both minor and major matters. He has provided every sought-after goal with a corresponding means or cause, along with a pathway leading to it. Consequently, the results and outcomes are contingent upon the efficacy of these means and the capabilities of those who undertake the actions (by His Will and Permissible). If they had connected these means, paths, and outcomes to Allah’s divine decree, their understanding would have reached a level of perfection, granting them a certainty unattainable by those who have not attained their level of insight. However, they take pride (solely) in their knowledge of the tangible outcomes of these paths, leading to their arrogance, thus making the statement of Allah, the Most High, applicable to them.

فلما جاءتهم رسلهم بالبينات فرحوا بما عندهم من العلم وحاق بهم ما كانوا به يستهزئون 

Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things): And that at which they used to mock, surrounded them (i.e. the punishment)]. [Ghafir. 83]

Allāh said:

وجعلنا لهم سمعا وأبصارا وأفئدة فما أغنى عنهم سمعهم ولا أبصارهم ولا أفئدتهم من شيء إذ كانوا يجحدون بآيات الله وحاق بهم ما كانوا به يستهزئون

And indeed We had firmly established them with that wherewith We have not established you (O Quraish)! And We had assigned them the (faculties of) hearing (ears), seeing (eyes), and hearts, but their hearing (ears), seeing (eyes), and their hearts availed them nothing since they used to deny the Ayat (Allah’s Prophets and their Prophethood, proofs, evidences, verses, signs, revelations, etc.) of Allah, and they were completely encircled by that which they used to mock at! [Al-Ahqaf. 26] 

This is the most significant detrimental outcome of self-admiration and arrogance without exception, and the most treacherous route that leads many individuals to be misled and deceived. Consequently, we implore Allāh to grant us sound knowledge that is underpinned by sound intellect, divine text, and sound natural disposition – the beneficial knowledge that a person understands in all its dimensions, linking peripheral matters to their foundational principles; and its means, causes, effects, and outcomes are attributed to the One who has created and initiated them. The possessor of this knowledge maintains a connection between creation and its Creator, acknowledging that the effects are inseparable from the One who rendered them effective; nor does he disassociate the wisdom, secrets, and intricate systems within the creation from the One who has perfected and organised them, bringing them into existence from a state of non-existence. This knowledge yields the fruits of certainty, leading to tranquillity, happiness, and success. It cultivates admirable character and righteous actions, benefiting both religious and worldly matters. [3]

Listen to Al-Qadaa Wal Qadr by Shaikh Abu Iyad – may Allah preserve him:

[1] Excerpt from ‘Mu’jam Al-Manaahee Lil Laf’dhiyyah’ page 34. slightly paraphrased. Publisher: Daar Al-Aasimah. 3rd edition 1996]

[2] Excerpt from ‘Al-Haqeeqatus Shar’iyyah Fee Tafseeril Qur’aan Al-A’dheem Was-Sunnatin Nabawiyyah’ page 17.

[3] An Excerpt from Ad-Dalaa’il Al-Qur’aaniyyah Fee Annal Uloom Wal-A’maal An-Naafi’ah Al-Asriyyah Daakhilatun Fid Deen Al-Islaamiy. pages 37-40]

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]

 

 

 

[9] O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [Brother, did you advise Faris privately prior to rebuking him?]

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

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

Al-Allaamah Muqbil Bin Haadee Al-Waadi’ee, may Allah have mercy upon him, was asked: “What is the difference between criticism and advice?”

Response: The difference between criticism and advice is that advice can be in private between the one advising and the one being advised, and it can be with gentleness and mildness. 

فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ 

And speak to him (i.e. Fir’awn) mildly, perhaps he may accept admonition or fear Allah]. [Taa Haa. 44]

As for criticism, it can be recorded in books and mentioned in councils (sittings), and our predecessors, may Allah have mercy on them, combined between the two. Imam Adh-Dhahabi, may Allah have mercy upon him, said, “Ratan, and who is Ratan? (i.e. Ratan Bin Abdillah Al-Hindi)? A liar amongst the big liars who claimed that he accompanied the Prophet after six years has elapsed”.

Imam Ash-Shafi’ee said, may Allāh have mercy upon him, said: “The narration on the authority of Haram Bin Uthman is Haraam (forbidden)”.

When Suwayd Bin Sa’eed narrated, “He who is infatuated, abstains, conceals (his infatuation) and then dies, he dies as a martyr”, Yahya Bin Ma’een said, “If I had a horse and a spear, I would have carried out a military expedition against Suwayd”.

Aban Ibn Abi Ayyash was a Zahid, a devout worshipper, and a virtuous person, but he used to mix up in his transmission of hadith. Shu’bah was asked to refrain from (speaking) about Aban Ibn Abi Ayyash, so he said, “I will see (or wait)”. Then he advised him saying, “Indeed, (this affair is) religion, I can’t except to speak about Aban Ibn Abi Ayyash”. (1)

Imam Al-Albaanee, may Allah have mercy upon him, was asked: 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 prerequisite, but if feasible and it is hoped that affinity would be established through this approach – to avoid publicising the matter, then it is undoubtedly a good thing. However, as for making it a prerequisite first and foremost, and a general prerequisite, there is no wisdom in this at all. As we all know, people are like the gold and silver mines, therefore, if you are aware that someone is aligned with us on the right path and is receptive to advice, then you write to him without exposing their mistakes. From your perspective, this is considered beneficial. However, it is important to note that this is not a prerequisite, and even if it were, it would be practically impossible to fully implement. How would you obtain their contact information and establish correspondence? Moreover, can you guarantee a response from them? These aspects are purely speculative. Fulfilling this condition is extremely challenging, hence it is not regarded as a prerequisite. [2]

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

Response: The person giving advice does what is best. If he determines that it is more beneficial to advise discreetly, they do so secretly. Conversely, if he believes it is more beneficial to offer advice openly, he does so openly. However, if the sin occurs in secret, the advice can only be given privately. If he is aware of his brother’s sins in secret, he offers advice in secret and does not expose him. On the other hand, if the sin is committed openly and witnessed by others, such as someone consuming alcohol at a gathering, it is necessary to openly express disapproval. Similarly, if someone encourages others to engage in alcohol consumption or to fornicate, he should address them by saying, “O my brother! This behaviour is not permissible. [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 Allah 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”. 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 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 have advised you – between you and him. 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 that (arise) from many of the people of falsehood who are rebellious in falsehood and stubbornness. [4]

Faris has taken to social media with an unrestrained fervour, expressing his opinions without a hint of trepidation or discretion for quite some time. This prompted us to address some of his doubts, deceptions, insults, and misrepresentations outlined in posts 1 to 8. The insights shared by the senior scholars are more than sufficient for those genuinely seeking clarity, while they serve as a harsh reality check for those attempting to dilute the sound methodology surrounding this issue. Had Faris chosen to keep his misguided notions to himself, we would have offered him counsel in private. However, his belief in the validity of his erroneous views, which he feels compelled him to broadcast publicly, warrants nothing less than a public admonishment.

To be continued…InShaAllah

[1] Ghaarah Al-Ashritah 1/71

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

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

[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/

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

It Is Obligatory to Reply to Salaam

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

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

وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا

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

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

مِنۡ أَىِّ شَىۡءٍ خَلَقَهُ ۥ
مِن نُّطۡفَةٍ خَلَقَهُ ۥ فَقَدَّرَهُ ۥ

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

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

Extend Equal Respect to All When Initiating or Responding to Greetings

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

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

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

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

We ask Allah:

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

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

[1] Sahih Targhib 2711

[2] Sahih Abi Dawud 5195

[3] Al-Bukhari 6232

[4] An from Tafsir “As-Sadi”

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

[6] Al-Bukhari 12

[7] Silsilah As-Sahihah 2/147

[8] Silsilah As-Sahihah 647

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

[1] Figureheads and Groups of Misguidance, Imposters and Deceivers

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Shi'a, Shirk, Sin, Sufis.

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

He is known as Al-Husayn Ibn Mansoor Al-Hallaaj, also referred to as Abu Mughith or Abu Abdillah. His ancestry traces back to a fire worshipper from Persia. He was raised in Waasit, although some accounts suggest he spent his formative years in Tastar. His journey led him to Baghdad and subsequently to Makkah, where he resided in the vicinity of Masjid Al-Haraam, enduring both extreme heat and cold. For many years, he lived without shelter, subsisting on minimal food and water during breakfast for an entire year, driven by a commitment to self-discipline and devotion to worship. He often positioned himself on a rock under the intense sun at the mountain of Abu Qubays.

He accompanied several Sufi figureheads, including Junaid Bin Muhammad, Amr Bin Uthmaan Al-Makkee, and Abul Husayn An-Nooree. Al-Khateeb Al-Baghdaadee said: “The Sufis hold differing opinions regarding Al-Hallaaj; many assert that he does not belong to their ranks and should not be associated with their tradition. This (differing) extends to earlier figures such as Abul Abbas Bin Ataa Al-Baghdaadee, Muhammad Bin Khafeef Az-Sheeraazee, and Ibrahim Bin Muhammad An-Nasraabaadhee An-Naysaabooree, who recognised Al-Hallaaj as being on the right path and documented his teachings. Ibn Khafeef even stated, ‘Al-Husayn Bin Mansoor is a learned scholar.’ Abu Abdir Rahman As-Sulamee, whose full name was Muhammad Ibnul Husayn, recounted hearing Ibrahim Ibn Muhammad An-Nasraabaadhee share insights from Al-Hallaaj regarding the soul, subsequently addressing a critic by saying, ‘If there is anyone, after the Prophets and the truthful, who embodies monotheism, it is Al-Hallaaj.’ Furthermore, Abu Abdir Rahmaan noted that he heard Mansoor Bin Abdillah recount Shiblee’s words: ‘Al-Husayn Bin Mansoor and I are essentially the same, except that he manifested himself while I chose to remain concealed.’ Those who denied Al-Hallaaj’s association with the Sufis attributed his actions to sorcery, asserting that his beliefs align with those of heretics”.

Al-Hallaaj’s pronouncements reflected the concept of Hulool, [a] and he composed poetry associated with Sufiyyah. Since his execution, there has been ongoing debate among the people concerning his legacy. However, the rightly guided jurists, Imams, and scholars reached a consensus that he warranted execution by the authorities, deeming him a foolish and concealed disbeliever, as well as a sorcerer. This perspective was similarly held by the majority of early Sufis. Nevertheless, within the Sufi community, there exists a faction—previously mentioned—that idealises his situation, misled by his external demeanour and unable to comprehend the reality of his speech. Initially, he dedicated himself to worship; however, he lacked knowledge, and his practices were not grounded in the authentic divine path that leads to the pleasure and reverence of Allah. Consequently, Al-Hallaaj contributed more to corruption than to reform. Imam Sufyaan Bin Uyaynah, may Allah have mercy upon him, said: “Those among our scholars who fall into corruption bear a resemblance to the Jews, while those among the worshippers who become corrupt resemble the Christians.” This is the reason Al-Hallaaj engaged in the concepts of Hulool and Ittihaad, ultimately aligning himself with the ranks of corruption and deviation. His situation changed, and he traveled to various places, showing people that he was a guide to the way of Allah. It is well-known that he went to India, learned magic, and claimed, “I use it to call people to the way of Allah.” In India, people spoke of him as someone who helps others in tough times. In Khurasan, they called him the special one, while in Persia, he was known as Abu Abdillah, a man who avoided worldly pleasures. In Khuzestan, he was also called Abu Abdillah, the mysterious one who chose to stay away from worldly pleasures.

Al-Khateeb Al-Baghdaadee conveyed through his chain of narration that Al-Hallaaj stated, “The wisdom of both the early and later generations can be distilled into four statements: loving what is exalted, detesting the despicable, adhering to divine revelation, and maintaining a fear of straying.” It is evident that Al-Hallaaj faltered in the latter two aspects, as he neither adhered to the revelation nor maintained steadfastness; instead, he strayed from these principles and ultimately fell into Bidah and misguidance. Abdur Rahmaan As-Sulamee narrated from Amr Bin Uthmaan Al-Makkee, who stated: “While I was strolling through one of the narrow streets of Makkah, reciting the Qur’an alongside Al-Hallaaj, he listened to my recitation and remarked, ‘I can express something akin to this.’ Thus, I chose to distance myself from him.”

Al-Khateeb Al-Baghdaadee reported, “Mas’ud Bin Nasir conveyed to me that Ibn Bakur Az-Sheeraazee mentioned he heard Abu Zur’ah At-Tabaree state, ‘The situation regarding Husayn Bin Mansoor Al-Hallaaj among the populace is one of differing; some have embraced him while others have dismissed him. However, I recall Muhammad Bin Yahyah Ar-Raazee asserting, ‘I heard Amr Bin Uthmaan denouncing Hallaaj, expressing, ‘Had I the means, I would have slain him myself.’ I inquired, ‘What did you discover with the Shaikh?’ He replied, ‘I recited a verse from the Book of Allah, to which Al-Hallaaj responded, ‘I might be able to produce a statement similar to this.'”

Abu Zur’ah At-Tabaree reported, “I heard Abu Yaqub Al-Aqta state, ‘I arranged the marriage of my daughter to Al-Husayn Al-Hallaaj because I observed that he was adhering to the right path and was diligent in his worship. However, it soon became evident to me that he was a magician, a deceiver, and a malevolent disbeliever.'” This union occurred in Makkah, and the wife was Umm Husayn, the daughter of Abee Yaqub Al-Aqta. She gave birth to a son named Ahmad Ibn Al-Husayn Bin Mansur. In his treatise, Abul Qasim Al-Qushayree discusses the topic of “Safeguarding the hearts of the Mashaayikh.” He recounts an incident in which Amr and Ibn Uthmaan visited Al-Hallaaj in Makkah, where they discovered him engaged in writing on sheets of paper. Amr inquired about his activity, to which Al-Hallaaj responded that he was engaged in a contest with the Qur’an. Following this encounter, Amr stated that he supplicated against Al-Hallaaj, resulting in the latter’s subsequent lack of success. Additionally, Amr expressed his disapproval of Abu Yaqub Al-Aqta for marrying his daughter to Al-Hallaaj.

Amr Bin Uthmaan authored numerous treatises in which he denounced Al-Hallaaj and cautioned the populace against him, disseminating these writings to various regions. Meanwhile, Al-Hallaaj roamed the lands, moving in all directions, and began to present himself as a proponent of the path of Allah, employing a variety of deceptive tactics. He persisted in this behaviour until divine retribution was brought upon him—a punishment that is inescapable for those who commit transgressions. Consequently, he was executed in accordance with Islamic law, which is applied solely to those deemed heretical. He intended to challenge the Qur’an in the sacred vicinity of the Ka’bah, the very place where Jibreel delivered the Qur’an, and indeed, Allah says:

وَمَن يُرِدۡ فِيهِ بِإِلۡحَادِۭ بِظُلۡمٍ۬ نُّذِقۡهُ مِنۡ عَذَابٍ أَلِيمٍ۬

And whoever inclines to evil actions therein or to do wrong (i.e. practice polytheism and leave Islamic Monotheism), him We shall cause to taste a painful torment]. [Al-Hajj. 25]

Trickery: Al-Khateeb Al-Bagdaadee narrated that Al-Hallaaj instructed one of his trusted associates to journey to a mountainous region, providing the following guidance: “Demonstrate your commitment to worship, virtue, and self-restraint to the people. Once they are drawn to you, develop their affection and trust, then reveal to them that you have been stricken with blindness. After a period, disclose that you are also crippled. If they rush to offer you assistance, respond by saying, ‘O benevolent individuals! Your efforts will not benefit me.’ Subsequently, inform them that you have had a dream in which you encountered Allah’s Messenger, peace and blessings be upon him, who conveyed to you, ‘You will only find healing through a Qutb [b], who will arrive on a specific day and month, and his characteristics are as follows.’ At that designated time, I [Al-Hallaaj] will present myself to you.”

The individual, who was an associate of Al-Hallaaj, traveled to that region and took up residence there. He dedicated himself to acts of worship, demonstrated piety, and engaged in the recitation of the Qur’an. Over time, the local populace came to trust and admire him. He then revealed to them that he was afflicted with blindness. Subsequently, he disclosed that he had been enduring a chronic illness, prompting the community to earnestly seek a remedy for his condition, though their efforts proved fruitless. He addressed them, saying, “O benevolent people! Your endeavours have yielded no results, and I have seen the Messenger of Allah, peace and blessings be upon him, in a dream. He informed me that my healing lies solely in the hands of a Qutb, who will arrive on a specific day and month.” Consequently, the people began to escort him to the Masjid, honouring him in anticipation of the Qutb’s arrival as he had foretold. After a period, Al-Hallaaj entered the region quietly, clad in a white woolen garment. He proceeded to the Masjid, occupying a designated spot where he engaged in worship, remaining indifferent to those around him. The people recognised him from the description provided by the individual feigning illness, and they approached him, offering greetings and gently touching him (i.e. as a gesture of admiration and respect).

When the designated time arrived, the people informed the one who was feigning illness about the man in the Masjid. He then asked them to describe the individual. After they provided the description, he remarked, “That is the person of whom I was informed in a dream, that my healing lies in his hands. Please take me to him.” They assisted him and positioned him before Al-Hallaaj. He addressed Al-Hallaaj, saying, “O Abu Abdillah! I had a dream in which I saw Allah’s Messenger,” and proceeded to recount his dream. Al-Hallaaj raised his hands in supplication, then spat into his palms and applied the spittle to the man’s face, resulting in the restoration of his sight as if he had never been blind. He then took some of the spittle and applied it to the man’s legs, enabling him to stand and walk before the gathered crowd, including the leaders and dignitaries of the land, as if he had never suffered from any ailment. The onlookers exclaimed, “Allah is the Greatest! Glorified be Allah!” They praised Al-Hallaaj with an adoration that only amplified the falsehood he had presented to them.

Al-Hallaaj remained with them for a period during which they honoured and revered him. As he prepared to leave, he expressed a desire for them to collect substantial wealth on his behalf. He stated, “I do not need worldly possessions; we have attained this level of piety by renouncing such things. However, it is possible that this companion of mine has brothers and friends among the Abdaal [c], who are diligently striving in the path of Allah at Tartus, engaging in pilgrimage and charitable acts, and they require assistance to continue on this journey.” Subsequently, the man who had been suffering from a chronic illness but was now healed, affirmed, “The Shaikh speaks the truth. Allah has restored my sight and granted me health so that I may dedicate my life to serving Allah and performing hajj alongside our virtuous Abdaal brothers.” He then encouraged the people to contribute wealth. Al-Hallaaj departed, while the man remained with the community until they amassed a considerable amount of wealth, including gold and silver. Once the wealth was collected, he delivered a farewell address and left, subsequently reuniting with Al-Hallaaj to share the gathered riches.

An Incident Regarding a Man Who Witnessed Al-Hallaaj’s Tricks

The witness recounted, “I had often heard tales of Al-Hallaaj’s miracles and longed to witness one for myself. Therefore, I approached him and offered my greetings. He inquired, ‘Do you seek something at this moment?’ I replied, ‘I wish for fresh fish.’ He then entered his home and was absent for an hour. Upon his return, he presented me with a fish that was gasping for air, and his two feet covered in mud. He explained, ‘I prayed to Allah, and He instructed me to go to the riverbed to fetch this fish for you. The mud on my feet is from that area.’ I suggested, ‘If you are willing, you may take me to your home so that I can observe and bolster my faith. I will believe in you unless something contrary is revealed to me.’ He responded, ‘Come in.’ Once inside, he locked the door, sat down, and put on an act. I explored the house but found no other access or information, leaving me bewildered by his situation.”

I observed a barrier in my path, which I shook, causing it to yield. Behind it, I discovered a door that provided access. Upon entering, I found myself in a vast orchard filled with a variety of fresh fruits and an abundance of food. There was a large pond teeming with fish of various sizes. I waded into the water and caught one fish, resulting in my feet becoming muddy, similar to the state of his feet. I then approached the door and called out, “Open the door; I trust you.” However, upon noticing my muddy condition, he became alarmed and attempted to attack me. In self-defense, I struck him in the face with the fish and exclaimed, “O enemy of Allah! You have wearied me today.” After managing to escape, I encountered him again a few days later. He greeted me with a smile and warned, “Do not disclose this. I have not seen anyone; otherwise, I would have sent someone to kill you in your sleep.” It became clear to me that he intended to eliminate me if I revealed what I knew, and I chose to remain silent until he was ultimately crucified. [An Excerpt from Al-Bidaayah Wan-Nihaayah. 11/132-137]

An Explanation Concerning The Khawaariq [Phenomena ascribed to occurrences that transcend the ordinary or typical] and The Deceivers – By Shaikh Al-Islam Ibn Taymiyyah

The Khawaariq, through which the devils lead astray the children of Adam, manifest in various forms, such as when devils assume the likeness of an individual who is either absent or deceased, among other similar instances. This phenomenon has misled numerous individuals who identify as Muslims or as adherents of the Scriptures. Their beliefs are founded on two main points: Firstly, they assert that anyone from whom these khawaariq arise is a Wali, and in Christian terminology, is regarded as a Qadees A’dheem, or a great saint. Secondly, they claim that such individuals are infallible, meaning that all they convey is the truth and all their directives are just. It is entirely possible that an individual did not exhibit any phenomena that deviate from the norm—whether or not it is connected to sound knowledge and piety—or any extraordinary occurrences associated with malevolent deeds. Instead, the individual may have simply engaged in the deceptions characteristic of liars and wicked sinners. The deceptions employed by such individuals are indeed numerous, leading observers to mistakenly perceive them as remarkable events that defy the ordinary. However, this is not the case, nor do these deceptions resemble those attributed to monks. Several authors have documented the tricks of monks, including an account of one who purportedly transformed water into oil. In this instance, as the oil accumulates within the lighthouse, the water level diminishes, causing the oil to rise, thereby misleading onlookers into believing that the water has been converted into oil. Numerous similar instances exist among the deceptions of certain Christians, as all that these individuals—who have distorted the teachings of the Messiah (peace and blessings of Allah be upon him)—claim to be extraordinary are either the work of devils or mere tricks, devoid of any connection to the miracles performed by the righteous.

Similarly, the deviated people – those who seek to change the teachings of Muhammad, peace and blessings of Allah be upon him, engage in practices that are not sanctioned by Allah and His Messenger. They establish these practices as a form of worship, prioritising them over the divinely ordained path. For instance, they may choose to prioritise the sounds of tambourines and high-pitched flutes over the recitation of Allah’s Book. This leads individuals into a state of ecstasy and a trance influenced by Shaytaan, resulting in them speaking in an unfamiliar language. Upon regaining their composure—much like a possessed individual who, under the influence of a jinn, reveals the thoughts and feelings instilled by shaytaan—they find themselves unable to recall their initial utterances. The heretics seek to substitute the teachings of the Messengers, whether they pertain to the religion of the Messiah or that of Muhammad, peace and blessings of Allah be upon them. Among these individuals are those who advocate for heretical beliefs, lead others astray, and include disbelievers, polytheists, apostates, and others. Notable figures among them are Musaylimah the liar, Al-Aswad Al-Unzee, Al-Haarith Ad-Dimashqee, Baba Rumi, and others who have engaged in actions deemed to be from the Khawaariq, often misrepresented as miracles, but which are, in truth, associated with the works of devils.

The tricksters are abundant and do not possess the status of Awliyaa of Allah. Their purported extraordinary actions, which deviate from the norm, are often linked to the malevolent practices of soothsayers and magicians, or they are simply deceptive tricks. Unlike those who are aligned with demonic forces, these individuals intentionally fabricate lies and engage in deceit. Among them are those who mislead others into believing that their actions are miraculous, akin to those of the righteous, while some are fully aware that their deeds stem from diabolical influences, yet they persist in these actions to fulfill their own objectives.

The purpose of this discourse is to highlight that numerous activities deemed unconventional, often referred to as miracles, may actually stem from satanic influences or deceptive practices. This leads individuals to mistakenly believe they are witnessing genuine miracles performed by virtuous individuals. In truth, actions rooted in Shirk and malevolent behavior can only originate from demonic forces. This includes instances where individuals invoke celestial bodies, call upon deceased or absent persons, make oaths using obscure phrases with unknown meanings, or utilise names associated with devils. Additionally, seeking assistance through immoral actions and oppression results in deeds that, while appearing extraordinary, are ultimately from the devils.

The righteous have miracles similar to those of the pious individuals within this Ummah, the disciples of the Messiah, and others who follow the authentic and unaltered faith of the Messiah. However, the presence of miracles in the lives of these righteous individuals does not imply that they are infallible like the Prophets, peace and blessings of Allah be upon them. A righteous person, referred to as a Wali, may indeed exhibit miraculous abilities, yet they can still err in their thoughts, perceptions, or interpretations of what they hear, see, or understand from the revealed Scripture.

Consequently, the assertions made by individuals other than the Prophets may be accepted or dismissed (based on the available evidence). In contrast, it is incumbent upon individuals to sincerely affirm all that the Prophets have communicated concerning matters of the unseen and to comply with their commands. Therefore, Allah has obligated that a person must believe in all that the Prophets have conveyed, while there is no obligation to accept the statements of others. Allah states:

قُولُوٓاْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيۡنَا وَمَآ أُنزِلَ إِلَىٰٓ إِبۡرَٲهِـۧمَ وَإِسۡمَـٰعِيلَ وَإِسۡحَـٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطِ وَمَآ أُوتِىَ مُوسَىٰ وَعِيسَىٰ وَمَآ أُوتِىَ ٱلنَّبِيُّونَ مِن رَّبِّهِمۡ لَا نُفَرِّقُ بَيۡنَ أَحَدٍ۬ مِّنۡهُمۡ وَنَحۡنُ لَهُ ۥ مُسۡلِمُونَ

Say (O Muslims), “We believe in Allah and that which has been sent down to us and that which has been sent down to Ibrahim (Abraham), Isma’il (Ishmael), Ishaque (Isaac), Ya’qub (Jacob), and to Al-Asbat [the twelve sons of Ya’qub (Jacob)], and that which has been given to Musa (Moses) and ‘Iesa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam).” [Al-Baqarah. 136]

Allah, The Exalted, says:
لَّيۡسَ ٱلۡبِرَّ أَن تُوَلُّواْ وُجُوهَكُمۡ قِبَلَ ٱلۡمَشۡرِقِ وَٱلۡمَغۡرِبِ وَلَـٰكِنَّ ٱلۡبِرَّ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ وَٱلۡمَلَـٰٓٮِٕڪَةِ وَٱلۡكِتَـٰبِ وَٱلنَّبِيِّـۧنَ

It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allah, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets. [Al-Baqarah 177]

The Muslims unanimously agree that anyone who denies the Prophethood of even a single Prophet, whose Prophethood is well-known, is considered a disbeliever or an apostate. There is no differentiation among the Prophets; one cannot accept some while rejecting others. Allah says:

إِنَّ ٱلَّذِينَ يَكۡفُرُونَ بِٱللَّهِ وَرُسُلِهِۦ وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيۡنَ ٱللَّهِ وَرُسُلِهِۦ وَيَقُولُونَ نُؤۡمِنُ بِبَعۡضٍ۬ وَنَڪۡفُرُ بِبَعۡضٍ۬ وَيُرِيدُونَ أَن يَتَّخِذُواْ بَيۡنَ ذَٲلِكَ سَبِيلاً
أُوْلَـٰٓٮِٕكَ هُمُ ٱلۡكَـٰفِرُونَ حَقًّ۬اۚ وَأَعۡتَدۡنَا لِلۡكَـٰفِرِينَ عَذَابً۬ا مُّهِينً۬ا

Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers (by believing in Allah and disbelieving in His Messengers) saying, “We believe in some but reject others,” and wish to adopt a way in between. They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment. [An-Nisaa. 150-151] [An Excerpt from “Al-Jawaabus Saheeh Liman Baddala Deen Al-Maseeh”. Vol 1. 284-287]

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

Among the Dajjaals – liars – whom the Messenger of Allah, peace and blessings be upon him, cautioned against were Musaylimah the Liar from Yamaamah and Al-Aswad Al-Unzi, both of whom falsely claimed prophethood. Consequently, a significant number of Arabs turned away from Islam; thus, Allah brought about their destruction, along with others, and their trial concluded through the swords wielded by the companions of the Messenger of Allah. Among the liars who claimed prophethood was Mukhtar Bin Abee Ubayd Ath-Thaqafee, the liar regarding whom the Messenger remarked, “A liar will emerge from Thaqeef and bloodshedder”. [d] The liar referred to was Al-Mukhtaar, while the bloodshedder was al-Hajjaaj. Among those who asserted prophethood were Al-Harith, known as the liar, and Ghulaam Ahmad Al-Qadiyaanee Al-Hindee, who garnered a following spread across the globe, claiming that prophethood continues to this day. Each lair is accompanied by other malevolent liars, akin to their leader.

Among the liars was the Jew, the wicked Abdullah Ibn Saba, who falsely professed to be a Muslim and incited numerous individuals against the Rightly Guided Caliph Uthmaan Bin Affaan, may Allah be pleased with him, ultimately leading to his martyrdom during that trial. He is recognised as the originator of the Raafidha Shiite doctrine and its abhorrent principles, which include an exaggerated reverence for the family of the Prophet, to the extent of deifying them. Many adherents regard Ali, may Allah be pleased with him, as an object of worship, asserting that he was designated by the Prophet as his successor in leadership. Such claims are fabrications; they also assert that Ali will return to enact vengeance upon Abu Bakr and Umar, may Allah be pleased with them, as well as five hundred Caliphs from the Banee Umayyah and Banee Abbas. This nefarious individual, Ibn Saba, instigated the disparagement of the Prophet’s companions and other matters related to the trial he initiated, which heretics propagate and firmly uphold, alongside the leaders of the Raafidha—those deceivers who inundate the world with lies and slanders. Their belief system is fundamentally rooted in lies and misguidance.

Among the prominent figures of Bidah and misguidance, including Jahm Bin Safwaan, leaders of the Khawaarij, the Mutazilah, the Huloolee Sufis, and grave worshippers such as Nidhaam Al-Mutazilee, Hallaaj the heretic, Ibn Arabi the heretic, Ibn Sab’een, At-Tilimsaanee, and others among the heretics – liars who concealed themselves within Islam, infiltrating the ranks of the people of Tasawwuf, as this group has proven to be a fertile ground for such individuals. Similarly, the Raafidah provides ample space for the heretics.

Among the liars in this era: The political leaders, including secularists and Baathists (Arab Nationalists), and many people who promote enticing slogans under the banner of Islam, such as Islamic socialism, Islamic democracy, and the call Wahdatul Adyan, along with various other erroneous assertions made in Islam’s name. These claims emerge from groups that profess to elevate Islam and aim to restore the Islamic Ummah to its former greatness; however, their actions only serve to lead people further into misguidance and ignorance, and we seek refuge in Allah.

This presents a more severe danger to the people and the youth, therefore, it is obligated to the Muslims and the students of knowledge to exercise utmost vigilance regarding such people. They must alert the Muslim community to their schemes and intentions, as well as expose their hidden agendas. Furthermore, Muslims should steadfastly adhere to the teachings of the Qur’an and the Sunnah of the Prophet, emulating the Salafus Saaleh (pious predecessors) in their beliefs, methodologies, loyalty, and disassociation. Therefore, Muslims should engage with these individuals in the same manner as the Salafus Saaleh—by exercising caution, issuing warnings, revealing their concealed matters, and highlighting their shortcomings, all in the interest of safeguarding the religion and providing sincere counsel to the Muslims.

Concerning the ongoing struggle between those who uphold the truth and those who support falsehood throughout history and across various locations, it is essential to recognise that the truth will ultimately prevail, as promised by Allah. The religion He has established will triumph, and the followers of truth will gain superiority over those who propagate falsehood. It is inevitable that falsehood and its proponents will face defeat and ultimately fail. Consequently, it is imperative for the followers of truth—specifically the pure Ahlus Sunnah—to remain steadfast and resilient. They must diligently engage in all efforts that support the religion ordained by Allah, encompassing its beliefs, commands, prohibitions, rulings, and methodologies. Furthermore, they should ensure that the truth is upheld against falsehood in all its manifestations, whether it be outright disbelief, hypocrisy disguised as Islam, overt innovations, or innovations that masquerade as Islamic.

Allah, The Exalted, says:
هو الذي أرسل رسوله بالهدى ودين الحق ليظهره على الدين كله ولو كره المشركون

It is He Who has sent His Messenger (Muhammad) with guidance and the religion of truth (Islam), to make it superior over all religions even though the Mushrikun (polytheists, pagans, idolaters, disbelievers in the Oneness of Allah) hate (it)]. [at-Tawbah. 33]

Ahlul Ahwaa (the people of vain desires) share a common animosity with them, therefore, there is nothing else other than that the followers of truth must utilise the prescribed methods to actualise this promise, which is a duty of the scholars of Ahlus Sunnah. Wherever the adherents of the Salafi methodology and their students are or wherever they go, it is obligated to them step up and support one another to raise the truth, Tawheed, and Sunnah, and subdue Bidah, misguidance, and doubts; establishing Allah’s evidence against all the various misguided individuals and exposing the reality of deceivers and impostors. They should know that their adversaries have escalated their schemes and strategies, particularly in their efforts to silence many among Ahlus Sunnah and the adherents of truth, thereby preventing them from challenging falsehood disguised as truth. This category of people among the adherents of falsehood is more dangerous at employing deceit, duplicity, and feigning possession of qualities they do not actually have; as the Messenger, remarked, “The one who claims to possess what he does not is akin to the one who wears two garments of falsehood.” [e]

We find them as ones foremost in extolling the people of falsehood, making their affair appealing (or pleasing), while simultaneously being the most vehement in disparaging the followers of truth and its advocates. They have established corrupt principles to support falsehood and those who adhere to misguided methodologies, waging war against the proponents of truth through the formulation of schemes and abhorrent actions, manifesting their animosity towards the followers of truth, and hastening – without boredom and tiredness- to instruct the youth to resist the advocates of truth, striving diligently to bolster falsehood and undermine its adherents. We beseech Allah, the Exalted, to elevate His Word and guide these individuals or to relieve the Ummah from their evil. Indeed, our Lord is responsive to supplication. May Allah’s peace and blessings be upon our Master Muhammad, his family, and companions until the Day of Judgment.

https://rabee.net/audio/%D8%AE%D8%B7%D9%88%D8%B1%D8%A9-%D8%A7%D9%84%D9%83%D8%B0%D8%A8-%D9%88%D8%A2%D8%AB%D8%A7%D8%B1%D9%87-%D8%A7%D9%84%D8%B3%D9%8A%D8%A6%D8%A9-%D9%88%D9%85%D9%88%D9%82%D9%81-%D8%A7%D9%84%D8%A5%D8%B3%D9%84/

Read:: The Reality Of Sufi Shaikhs By Shaikh Abu Khadeejah- may Allah preserve him: https://www.salafisounds.com/the-reality-of-sufi-shaikhs-by-abu-khadeejah/

[a] Hulool: https://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=3528

[b] What is a Qutb according to the heretical Sufis? A Qutb is a so-called saint or Sufi leader who has a divine relationship with Allah. He transmits knowledge which makes him the axis of the Sufi path and he is not known.

[c] Who are the Abdaal according to the heretical Sufis? They are the so-called seven Awliya and each of them controls one of the seven continents of the world.

[d] Sahih Muslim 2545

[e] Sahih Muslim 2129

Some of the Motivations for Clinging to Falsehood When the Truth Is Clarified By Another Person

Written by Abdullah Jallow on . Posted in Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Sin.

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

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

Ignorance: This particular reason predominantly overwhelms the majority of people, as the one ignorant of something will exhibit hostility towards it and its adherents. Furthermore, if such an individual harbours animosity towards the one who presents the truth and feels envy, the intensity of this hostility escalates. When this animosity extends to those he holds dear, his traditions, his nurturers, the customs of his ancestors, and those he cherishes and reveres, the intensity increases even further. Additionally, if he possesses a misguided belief that the truth poses a threat to his status, honour, aspirations, and objectives, the intensity reaches a peak. Moreover, if he fears for himself, his wealth, and his standing in the eyes of his companions, family, and people—similar to the situation faced by Heraclius, the Christian king in the Levant during the time of Allah’s Messenger—this reason intensifies even more. Heraclius was aware of the truth and had a desire to embrace Islam; however, due to the disobedience of his people, he feared for his safety and ultimately chose disbelief over the clear guidance presented to him.

Envy: This is one of the most significant causes because it is deeply rooted within the soul. The individual who harbours envy perceives that the person he envies possesses virtues or has been given what he does not possess; consequently, this envy hinders his ability to accept and comply. Iblees was unable to prostrate to Adam, peace be upon him, solely due to envy, for upon witnessing Adam’s elevation and the virtues bestowed upon him, he opted for disbelief instead of faith, despite having been in the company of angels. This same affliction obstructed the Yahud from accepting Isa, the son of Maryam, peace be upon him and his mother, even though they were fully aware that he was a Messenger of Allah, sent with undeniable signs and guidance. Nevertheless, their envy led them to reject faith and embrace disbelief, despite being a community that included Rabbis, scholars, ascetics, judges, kings, and rulers. [1]

Al-Allamah Abdur Rahman Ibn Yahyah Al-Mu’allimee, may Allah have mercy upon him, said:

Opposing desires through action in pursuit of truth is a clear matter, given the inherent obligations and challenges it presents. This situation can be examined from various perspectives:

An individual considers that accepting the truth implies recognising that he has previously adhered to falsehood. That is because a person is raised within a particular religion, creed, way or views imparted by their mentors and teacher, which they have long regarded as the truth; then when eventually becomes evident to him that these beliefs are erroneous, he finds it challenging to acknowledge, just as when he his ancestors or those he follows follow a way and its falsity is made known to him. This is because he considers that their shortcomings would also mean confronting his own, and an acknowledgement of their misguidance or errors necessitates his own.

It is possible that his attachment to falsehood provided him with status, recognition, and financial support, making it challenging for him to admit this, as doing so would result in the loss of all those benefits.

It may be that a person is in a state of ignorance or falsehood until another individual presents clear evidence that illuminates the truth for him, thus he considers that accepting such evidence implies his deficiency and that it was that (other) person who guided him. Due to this, we observe that while some individuals who are regarded as knowledgeable can readily admit their errors when these become apparent through their own investigations, they often struggle to accept such corrections when pointed out by others.

When another person clarifies the truth for him, he considers that accepting this truth requires recognising the clarifier’s virtue, knowledge, and accuracy, thus this would become great in the eyes of the people, leading many to follow him. So, you will find some individuals who are regarded as knowledgeable are eager to prove the errors of other scholars, even resorting to falsehoods driven by envy and a desire to diminish their standing among 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 research and contemplation. In this regard, one needs to ask the scholars and benefit from them, adhering to the fear of Allah, and seeking the Tawfeeq of Allah and guidance. (2)

[1] An Excerpt from “Hidaayah Al-Hayaaraa Fee Ajwibah Al-Yahud Wan-Nasaaraa”. pages 17-19

[2] An excerpt from “At-Tankeel Bimaa Fee Ta’need Al-Kawthariy Minal Baatil” 2/180-181 with the checking of Imam Albaanee, may Allah have mercy upon him.

white window curtain during daytime

An Advice of Al-Allamah Rabee on Unity and Brotherhood, and The Recent Events That Demonstrates This Unity

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

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

Al-Allaamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, stated:

فعلى الطائفة المنصورة التي بشر رسول الله ﷺله ببقائها وبنصرها، وأنه لا يضرها من خذلها ولا من خالفها حتى يأتي وعد الله – تبارك وتعالى-، على هذه الجماعة المباركة الطيبة أن تتأخى في الله، وأن تتعاون على البر والتقوى، وأن تشمر عن سواعد الجد، لتبقى بهذه الميزة العظيمة أنهم على الحق ظاهرون، لا يضرهم من خذلهم ولا من خالفهم، ولا يعرفون هذا الحق إلا بالعلم الموروث عن أنبياء الله ورسله، وعن خاتم الأنبياء – عليهم
الصلاة والسلام
إذ العلماء هم ورثة الأنبياء في تبليغ دعوة الله في تبليغ رسالات الله في الأمر بالمعروف، في النهي عن المنكر، وكم للأمة من خير في الدعوة إلى الله، وفي الأمر بالمعروف، وفي النهي عن المنكر، والدعوة إلى الله
والأمر بالمعروف والنهي عن المنكر يتطلب علمًا واسعا

It is obligated to the victorious group, this blessed and virtuous group – concerning which Allah’s Messenger, peace and blessings of Allah be upon him, conveyed the glad tidings that it will remain and be victorious, neither harmed by those who forsake it nor by those who oppose it until the divine promise is fulfilled (i.e. the Day of Judgment)- to foster brotherhood for the sake of Allah, co-operate in righteousness and piety, and to ardently strive to maintain the remarkable distinction of being manifest on the truth; neither harmed by those who forsake them nor by those who oppose them. This truth is not known except through the knowledge inherited from Allah’s Prophets and Messengers, and from the seal of the Prophets, peace and blessings be upon them. The Scholars are the heirs of the Prophets in the propagation of Allah’s call and His message, in enjoining good and forbidding evil. Abundant good is (received) by the Ummah from the call to Allah’s path, from enjoining good and forbidding evil. The call to Allah’s path, enjoining good and forbidding evil requires extensive knowledge….[1] Paraphrased

We wholeheartedly endorse all that Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, has articulated above, as well as the subsequent insights found in the book from page 200 onward. Nevertheless, the particular themes we wish to highlight from the aforementioned discourse are brotherhood and the collaborative pursuit of righteousness and piety.

In this context, Shaikh Abu Khadeejah, may Allah protect him, recently stated:

The last seven days have been days of knowledge—and all praise is for Allah—days filled with the remembrance of Allah, studying the Sunnah, clarifying the Methodology and ‘Aqeedah of the Salaf, Ahlul-Hadīth and Ahlul-Athar—and these are praiseworthy titles that refer to Ahlus-Sunnah wal-Jamā’ah—they are one body, united upon the truth. Thousands gathered at these venues, brothers and sisters, from across the UK, Europe and elsewhere.

First at the Birmingham Summer Conference 2024 with @SalafiPubs at @MasjidSalafi from Friday to Sunday last weekend, then in Bradford at @albaseerah on Monday, Manchester at @SalafiCentre on Tuesday, Wednesday in Cardiff at @TawheedCardiff and Saturday at a packed conference in West London organised by @DaarusSunnah @_MuSunnah and @MasjidusSunnah.

May Allāh reward the rest of the speakers who participated over the last week, travelling and teaching: @AbuIyaadSP @AbuIdrees @uwaysT @Abdulilah_UK @IbnAkhdar @AbuHafsahKK

During these days, we saw the heads of over 20 Islamic centres in the UK visiting their brothers, and cooperating with them for Allah’s sake—some we’ve known for three decades and others for only a few years: @MasjdIbnSeereen @MrkzIbnMubarak @Athariyyah @MarkazMuaadh @MarkazSalafi @IslamStoke @DawahTH @Oxford_Dawah @SalafiDawahMK to name a few. Thousands of free leaflets were shared through the @SalafiBookstore and @CCDawah.

All of this is by the grace and bounty of Allah, the Mighty and Majestic, upon us. The da’wah of Ahlul-Sunnah and Salafiyyah in the UK has reached heights today not seen before. So, let us maintain the momentum and the striving—remain sincere and steadfast, seeking the Face of Allah. Learn this Deen, act upon it, and share its message with your family, friends, and community. Begin with Tawheed (the worship of Allah alone) and the ‘Aqeedah, cling to the Sunnah, purify your hearts, perform righteous deeds, avoid innovations, and hold fast to the Rope of Allāh, altogether united—with that, you will attain Allah’s pleasure.

Our elder scholars such as Shaikh Rabee’, Shaikh Muqbil Al-Wādi’ī, Shaikh ‘Ubaid, Shaikh An-Najmi, Shaikh Zayd Al-Madkhali, Shaikh Muhammad Al-Banna and his brother Shaikh Hasan always advised us with brotherhood and avoiding the paths that lead to differing. Likewise, this is what we heard from the great ones of their age such as Shaikh Al-Albānī, Shaikh Ibn Bāz, Shaikh Muhammad Amān Al-Jāmī, and Shaikh Ibn ‘Uthaimeen (rahimahumullāh).

We keep reminding ourselves, our brothers and sisters, the youth and the elders to be grateful to Allah, and ‘proclaim the bounties of your Lord’! Do not allow Shaytan or unguided good intentions to deceive you into thinking that there is any good in dividing or separating the Salafi ranks, and ‘doing your own thing’ independent from the rest of the Salafis, especially those who have preceded you. Take the advice of these scholars, and the elders because ‘the barakah is with your elders’.

And the scholars such as our Shaikh, the ‘Allāmah, Rabee’ Al-Madkhalī always advised with cooperation, love, and brotherhood among the Salafis and to avoid all means that lead to division and differing—and I translated some beautiful words from him in a recent post, so may Allah reward the noble scholar. I advise the Muslims who have love for the Sunnah and the Truth to study the belief, methodology, and fiqh of the Sahābah and the early generations—may Allah bless you. In clinging to their path, there is salvation—and by leaving their path, and choosing other paths, there is misery and misguidance.

I ask Allāh to maintain our unity here in the UK, the US, Canada, Europe, the Caribbean, and across the world based on the Book of Allah and the Sunnah of the Prophet (peace and blessings of Allah be upon him) with the understanding of the Companions (may Allah be pleased with them). This is the path of guidance and success, and every other path is astray—and we seek Allah’s aid. [End of quote]

First, indeed, all praise and thanks are due to Allah, and may He bless our Scholars and their students in the East and the West. The centers of Salafiyyah and the Salafiyyoon stand united in their commitment to the authentic Aqeedah and Manhaj, striving to counsel one another, promote virtue, and discourage wrongdoing. Umar Ibn Abdul Azeez, may Allah have mercy upon him, said, “Whoever advises his brother to rectify matters related to his religion and gives him insight into a worldly affair of his, indeed he has perfected their relationship and fulfilled his obligation towards him”. [2]

Second, the Salafiyyoon are still returning to their scholars, transmitting their books and Fatawa in their Masajid and Marakiz. They completely emphasise a return to the senior scholars in times of adversity and when critical decisions are needed. We recall a recent incident where certain people in the biased mainstream media highlighted that in the UK, it is against the law to separate boys and girls in secondary education unless they are taught in separate buildings, otherwise, they cannot be segregated. Because of this difficult situation and a lack of resources to provide enough space, some of our elder teachers sought advice from Al Allamah Ubaid Bin Abdillah Al-Jaabiri, may Allah have mercy upon him. However, he declined to answer the question and directed them to Al Allamah Salih Al Fawzaan, may Allah preserve him, who also refused to respond and suggested that they reach out to the Lajnah Daa’imah (Saudi). Thankfully, Allah, in His great mercy, made it easier when the females were facilitated with the means to carry on being segregated from the males. This incident happened not too long ago. The senior Salafi teachers involved in this matter didn’t rush to mix those teenagers in with the rest of the students and claimed, “We understand our situation better than the Scholars.” They also didn’t resort to the principle of “the lesser of two evils.” Instead, they sought guidance from the senior Scholars of the Ummah and patiently waited for Allah to make things easier. Furthermore, our Salafi teachers, both senior and junior, at the Maraakiz, do not hinder anyone from seeking guidance from scholars or insist on being consulted before reaching out to them. Rather, what they advise and remind us constantly is that we are honest in every affair we pursue from the Scholars. Therefore, the phrase “return to the scholars” should not be employed as a means to cherry-pick fatwas or to solidify one’s positions solely based on the alleged existence of differing opinions, while disregarding clear proofs.

The Salafiyyoon consistently steer clear of insignificant arguments that lack importance and issues that provide no real benefit. They actively motivate each other to delve into the pursuit of knowledge. This commitment, however, does not lead them away from being truthful or the necessity of encouraging good conduct while discouraging negative actions. Each of them strives to avoid poor behavior and to offer sincere advice. They approach this with understanding, aiming to inspire positive change while practicing patience. It’s common for anyone to occasionally struggle to recognise their own shortcomings or to realise how they could have acted differently or given more attention to certain matters. This is where the Salafiyyoon step in with their genuine counsel, rooted in brotherhood and a desire for mutual goodness. Even those who are unaware of their faults are treated with patience, but none of us expect to escape accountability for recognised misdeeds. Additionally, they remain alert, ensuring that Ahlul Bidah do not disrupt their collective efforts. May Allah grant us lasting unity in the UK and every place.

The Salafiyyoon hold tightly to the teachings of senior scholars like Al-Allamah Rabee, Al-Allamah Salih Al-Fawzan, and Al-Allamah Abdul Muhsin Al-Abbad. They show great respect for the students of these scholars, including Shaikh Abdullah Al-Bukhari, Shaikh Khalid Adh-Dhufiri, and Shaikh Abdullah Adh-Dhufiri, among others. The writings of the senior scholars and their students are in high demand at centers with bookstores, available in both Arabic and English translations. Most importantly, during challenging times or crises, they turn to the senior scholars for guidance, as previously mentioned regarding the issue of mixing between teenage boys and girls.

In summary, the unity of the Salafis has been evident to all, as highlighted by Shaikh Abu Khadeejah. Consequently, every Salafi is open to reminders from scholars in Muslim countries about the importance of unity, as well as from their reliable and well-known students in the East and the West. Lastly, we ask Allah to protect us from anything that may lead to division and to grant us the ability, knowledge, and resolve to avoid such pitfalls. We conclude with a piece of advice from Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, concerning the dangers of seeking leadership, which can sometimes lead to problems. Listen here: “Many of those who love leadership, split the Salafis”: https://youtu.be/8VxgOXt72iw?si=ZdLsiG-KLRkUqUFr

Shaikh Al-Islaam Ibn Taymiyyah, may Allah have mercy upon him, said: There are many cases where the souls are mixed with Ash-Shahawaat Al-Khafiyyah [i.e. desires that are concealed, subtle, etc] that corrupts its fulfillment of (perfect) love of Allah, servitude to Him and establishment of the religion sincerely for the sake of Allah, just as Shaddaad Ibn Aws, may Allah be pleased with him, said, “O Arabs! Indeed, the affair I fear for you the most is Riyaa and Shahwa Al-Khafiyyah”. It was said to Abu Dawud As-Sijistaani, may Allah have mercy upon him, “What is Ash-Shahwa Al-Khafiyyah?” He said, “Love of leadership”. [4]

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. [4]

[1] An Excerpt from “Marhaban Yaa Talibal Ilm. page 200

[2] Tarikh At-Tabari 6/572]

[3] Majmoo Al-Fataawaa 10 /214-215

[4] Saheeh Muslim Number: 2720

Brief Observation On Elon Musk’s Proposal “The second thing is to change the education so that a new generation of murderers is not created”

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

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

Allah [The Exalted] said:

وَإِذَا قُلۡتُمۡ فَٱعۡدِلُواْ وَلَوۡ ڪَانَ ذَا قُرۡبَىٰ‌ۖ

And when you testify, be just, even if (it concerns) a near relative. [1]

Imaam As-Sadi [may Allah preserve him] stated: When you testify by way of a statement to judge between people, differentiate between them in a discourse, and speak regarding matters and circumstances, be just in your speech, adhere to truthfulness regarding those you love and those you hate, be fair and do not conceal what needs to be made clear because it is forbidden and tantamount to injustice to divert (from justice and fairness) when speaking against the one you hate. [2]

When Elon Musk visited the Zionists in Palestine recently, he expressed his thoughts about the blueprint for prosperity after the current conflict ends. He said, “And then the second thing is to change the education so that a new generation of murderers is not created”. [End of quote]

First, no rational person would support Hamas or any other group that attacks some of the defenceless civilians and non-combatants under Netanyahu’s Zionist/Far-right government, if this comment was made in light of such transgression. Shaikh Abu Iyad, may Allah preserve him, stated: “We condemn everyone who opposes the Divine Legislation by killing innocent civilians, including non-combatant men, the elderly, women, children, priests, monks, and the likes, no matter who they are, Muslim or non-Muslim, whether ISIS, al-Qaeda, Hamas, Boko Haram or Benjamin Mileikowsky, the IDF, Settlers, and their likes. Our condemnation is on the basis that such actions are unjust and oppose Divine Legislation and not because of the race or ethnicity or religion of the perpetrators, and thus we are able to maintain moral consistency and integrity”. https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

Second, no group needs more education than the Zionist supporters of Netanyahu’s Zionist/far-right regime, given their inclination towards mass murder and racism, as well as their justification of transgressions committed under the guise of self-defence. Recently, Zionist Netanyahu quoted the abrogated Hebrew Bible and the destruction of Amalak to try and justify the murder of defenceless women and children in Gaza. Read here: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

Netanyahu’s son, Yair Netanyahu, stated on Facebook in 2018: “There will not be peace in here until 1. All the Jews leave the land of Israel. 2. All the Muslims leave the land of Israel. I prefer the second”.

When rebuked for this vile arrogance, he increased in arrogance saying, “Why are people who have been calling for years to evacuate the settlers and establish a Palestinian state free of Jews shocked by this post?” When Facebook deleted his post, he shared a screenshot of the original post and rebuked them, saying: “thought police”. He was then blocked for 24 hours over his violation of Facebook’s community guidelines.

 

In 2006, the Zionist Prime Minister Ehud Olmert said, “Israeli lives are worth more than Palestinian ones”.

The Independent Newspaper

 

In 2012, the Zionist Interior Minister Eli Yishai said, “The goal of the operation is to send Gaza back to the Middle Ages. Only then will Israel be calm for 40 years”.

 

In 2021  the Zionist far-right Finance Minister Bezalel Smotrich said, “You are here by mistake because Ben Gurion didn’t finish the job and throw you out in 1948”.

The times of Israel

 

Female Zionist, Tally Gotliv – a Zionist lawyer, politician, and a member of the Knesset for the Likud party of Zionist Netanyahu- stated recently on X (twitter) regarding retaliation: “Jericho Missile! Jericho Missile! Strategic alert. Before considering the introduction of forces. Doomsday weapon! This is my opinion. May God preserve all our strength”.

 

Ben Gvir Itamar- a Zionist lawyer, far-right politician, the Minister of National Security since 2022, a member of the Knesset, and leader of Otzma Yehudit – stated on X (Twitter): “As long as Hamas does not release the hostages, the only thing that needs to enter Gaza are hundreds of tons of explosives from the airforce, not an ounce of humanitarian aid”

Indeed, whoever carries out research will neither forget nor become oblivious to the fact that the conflict since 1948 stems from the Zionist movement and the consequences of its paramilitary actions in Palestine. This situation was established in part because of Zionist terrorist groups like Lehi, Haganah, and Irgun. These terrorist groups were responsible for the Nakba, the migration of the Palestinian people from their homeland, as well as sabotage, and attacks on civilian infrastructure, railways, and airfields. Furthermore, these terrorist groups and their commanders assimilated into the Zionist state when it declared independence. In addition to the Palestinian people, the British Mandate in Palestine was the target of these terrorist attacks. As one of the first significant acts of terrorism in the Middle East’s modern history, the King David Hotel bombing in Jerusalem in 1946 was a prime example. Therefore, the priority must be to educate and deradicalise Zionists and their adherents because, before their rise to power, Jews and Muslims coexisted despite the latter’s practice of a path that is considered abrogated in the Sight of Allah.

The poem, titled “The Friendship Song,” was shared by some Zionist online news outlet before being removed. Here is an excerpt from it:

Here the IDF is crossing the line

To annihilate the swastika bearers

In another year there will be nothing there

And we will return safely to our home within a year

We will annihilate them all

And then return to ploughing our fields

Recently, Zionist Arieh King, deputy mayor of Jerusalem, stated in a deleted tweet regarding some Palestinian non-combatant males detained by the Zionist army for interrogation to determine their Hamas affiliation:

There is no need to comment on his statement that the arrested non-combatant Palestinians are subhuman because we know who is behaving like spotted hyenas on a rampage and slaying nearly over 30000 Palestinians at present, including children. However, we will comment on both his statements referring to those non-combatants as ants and his statement “To protest the memory of Amalek, we will not forget.”

Indeed, even the ants during the time of Prophet Sulayman, peace be upon him and his father, knew that they would not be oppressed. Allah says:

وَحُشِرَ لِسُلَيۡمَـٰنَ جُنُودُهُ ۥ مِنَ ٱلۡجِنِّ وَٱلۡإِنسِ وَٱلطَّيۡرِ فَهُمۡ يُوزَعُونَ
حَتَّىٰٓ إِذَآ أَتَوۡاْ عَلَىٰ وَادِ ٱلنَّمۡلِ قَالَتۡ نَمۡلَةٌ۬ يَـٰٓأَيُّهَا ٱلنَّمۡلُ ٱدۡخُلُواْ مَسَـٰكِنَڪُمۡ لَا يَحۡطِمَنَّكُمۡ سُلَيۡمَـٰنُ وَجُنُودُهُ ۥ وَهُمۡ لَا يَشۡعُرُونَ
فَتَبَسَّمَ ضَاحِكً۬ا مِّن قَوۡلِهَا وَقَالَ رَبِّ أَوۡزِعۡنِىٓ أَنۡ أَشۡكُرَ نِعۡمَتَكَ ٱلَّتِىٓ أَنۡعَمۡتَ عَلَىَّ وَعَلَىٰ وَٲلِدَىَّ وَأَنۡ أَعۡمَلَ صَـٰلِحً۬ا تَرۡضَٮٰهُ وَأَدۡخِلۡنِى بِرَحۡمَتِكَ فِى عِبَادِكَ ٱلصَّـٰلِحِينَ

And there were gathered before Sulaiman (Solomon) his hosts of jinns and men, and birds, and they all were set in battle order (marching forwards). Till, when they came to the valley of the ants, one of the ants said: “O ants! Enter your dwellings, lest Sulaiman (Solomon) and his hosts crush you, while they perceive not.” So he [Sulaiman (Solomon)] smiled, amused at her speech, and said: “My Lord! Inspire and bestow upon me the power and ability that I may be grateful for Your Favours which You have bestowed on me and my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves.” [Surah An-Naml. Ayaat 17-19]

The ant sought an excuse for (Sulayman’s) army if they would have harmed its colony because they were unaware of their presence, and it blamed its colony if they failed to take safeguards by not entering their dwelling place. Sulaymaan [peace be upon him] smiled as a result of this because it is something that should amaze and make someone smile. [3] The ant knew Sulaymaan’s affair and that of his army, exalted Sulaymaan’s authority, and excused them if they crushed its colony because that would have occurred unintentionally. Sulaymaan heard the ant’s speech and understood it, so he smiled due to being amazed by the ant’s eloquence, advice, and fine expression. [4]

Indeed, this is only one of the Prophets’ and Messengers’ remarkable manners. They never intended to hurt anyone; rather, even those small animals (the ants) were assured that Prophet Sulayman [peace be upon him] and his subjects would not harm them intentionally- neither in speech nor deed. Compare this to the attitude of Zionists, who make a speech calling for mass murder and then launch a purposeful bombing campaign to kill thousands of noncombatant Palestinians, whilst certain that the innocent victims will include thousands of children. Compare how the ant advised its colony to enter their dwellings to avoid being unintentionally harmed by Prophet Sulaymaan’s army to how the Zionist army tells non-combatant Palestinians to relocate to this or that area for safety, then conflict begins in the same area they designated as a safe-haven. As a result, Elon Musk must remember that Zionists require more education and deradicalization than anyone else.

As for Mr. King’s statement “To protest the memory of Amalek, we will not forget”, this link contains its appropriate response. https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

 

Read articles by Shaikh Abu Iyaad [may Allah preserve him]:

Professor of Jewish Studies David J Wasserstein: How Islam Saved the Jews

https://abuiyaad.com/a/how-islam-saved-jews

The Just and Kind Dealings of the Prophet (ﷺ) with the Jews
https://abuiyaad.com/a/prophet-dealings-jews

[1] Translator: Shaikh Abu Iyaad. NobleQur’an

[2] An Excerpt from Tafseer as-Sadi. Slightly paraphrased

[3] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim Al-Jawziyyah’ 2/279-282)

[4] An Excerpt from Tafseer As-Sadi

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

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

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

Allah, The Most High, said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So, follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [An-Nisaa.135]

وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To be continued InShaAllah

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

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

[2] Tafseer Al-Baghawi 3/689]

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

[4] Aqeedatus Salaf 102

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

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

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

[8] Siyar 11/231

[9] Al-Meezaan 2/165

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

[11]دحر إفتراءات p191

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

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