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[7] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Articles, Basics, Contemporary Issues, Fitnah, Methodology - 'Manhaj', Purification of The Soul, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

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

Al-Allaamah Rabee Bin Haadi Al-Madkhali, may Allah have mercy upon him, was asked, “What do you say about an individual who advises people not to listen to refutations, and when asked why he took this stance, he answered, ‘The person who asked me about this was a common person, and he is unable to recite the Quran properly’. What is your comment on this? May Allah bless you”.

Answer: If he is a layman, he must be taught the Islamic creed and warned against ahlul bidah. Because the majority of ordinary people have become supporters of the people of bidah these days, it is necessary to warn them against (the people of bidah). Say to him, “So and so is on such and such bidah, and you will be harmed if you listen to him.” This is done so that they will not read (his books), listen to his audio tapes, and will be cautious of his statements. This layman needs someone to caution him and remind him of the principle, “This knowledge is religion so look at whom you take your religion from”. During these times, the common people are targeted by the people of bidah, who will tell you, “Do not let them read the books of refutations.” No. No. This will expose them (the people) to destruction. (1)

The Shaikh, may Allah have mercy upon him, Al-was asked, “Is it permitted for us as students of knowledge to be silent about the Mubtadi’ah and to nurture the youth and students on the Salafi path without mentioning the names of the Mubtadi’ah?”

Answer: By Allah, if necessary, the Mubtadi’ah are to be mentioned by their characteristics as well as their names. If so and so has put himself forward for leadership, leading this Ummah and the youth to falsehood, he is to be mentioned by name. If there is a necessity, he must be mentioned by name. In this regard, one of the Salafis in Egypt used to teach, and he would just mention generalities (general descriptions without mentioning names), and the people did not understand these generalities. Following that, he began to openly mention the names of the groups and individuals, so they said, “O Shaykh! Why did you not teach us like this in the beginning?” He said, “I delivered many lessons to you, and I would say this and that (i.e. general descriptions without names)”. They said, “By Allah! We did not understand.” (2)

Al-Allamah Saalih Al-Fawzaan [may Allah preserve him] said:

The principle here is about warning against mistakes and deviance after identifying them as such. If the affair necessitates making known the name of an individual among the obstinate opponents so that beguilement does not occur through them, particularly those individuals with deviated views or deviation in behaviour and methodology, and they are well known among the people and a good opinion is held about them, there is no harm in mentioning them by their names and their methodology warned against. The scholars do research on the science of Jarh Wat-Tadeel and then mention the narrators and the criticism levelled against them. This is not done for the sake of personal (criticism), but rather to advise the Ummah in case they come across affairs from these individuals that are harmful to the Religion or lies against the Messenger [peace and blessings of Allah be upon him]. Therefore, this principle is first and foremost about warning against mistakes. But the person who made such a mistake should not be named if doing so would either do more harm or if there is no benefit in doing so.

If the matter requires that his name be made known in order to warn the people about his methodology, this is an act of sincere devotion to Allah in worship, an act of sincere devotion to Allah’s Book, an act of sincere devotion to Allah’s Messenger (by following his Sunnah), and an act of sincere advice to Muslim leaders and their common folk, especially if he (the one warned against) is active among the people and they have a positive view of him and buy his books and audio tapes. Therefore, there has to be clarification and warning because silence will be harmful to the people. His affair has to be unveiled, however, it must be done as an act of sincere devotion to Allah in worship, an act of sincere devotion to Allah’s Book, an act of sincere devotion to Allah’s Messenger (by following his Sunnah), and an act of sincere advice to Muslim leaders and their common folk, and not for the purpose of defamation or to satisfy one’s desires.

[1]Fataawa Fadeelah Ash-Shaykh Rabee’ Al-Madkhalee (1/273)

[2]Fataawa Fadeelah Ash-Shaykh Rabee’ Al-Madkhalee (1/277)

[3] An Excerpt from “Al-Ajwibah Al Mufeedah”. Question number 66. Page 162. slightly paraphrased

Wagers allowed only for racing camels, or horses or shooting arrows

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

The Prophet, peace and blessings of Allah be upon him, said: “Wagers are allowed only for racing camels, or horses or shooting arrows”. [Sahih Sunan Abi Dawud 2574]

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

“Wagers and gifts are only deserved in the context of horse and camel racing, as well as similar activities, and in archery, which is considered a form of combat preparation. This is because these activities serve as means of readiness in the fight against the enemy, and offering rewards for them encourages and motivates participation in jihad. However, engaging in races that do not pertain to military preparation or do not enhance one’s capability for Jihad is prohibited, and taking a reward for such races is not permissible.” [1]

Shaikh Al-Islam Ibn Taymiyyah stated:

“If one of the participants or an outsider were to offer a reward, it would fall under the category of prizes. Such practices are prohibited, except in cases that yield benefits, such as competitions and contests, as indicated in the hadith: “Wagers are allowed only for racing camels or horses or shooting arrows”. This is because offering money for purposes that do not serve a beneficial role in either religion or worldly matters is forbidden, even if it does not constitute gambling. [2]

Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him, said:

The Prophet permitted competitions involving rewards in three specific activities, while prohibiting them in others. This exception serves to distinguish these activities from gambling or its close resemblance, as competitions that involve a reward can lead to a situation where one party benefits at the expense of another, which is the essence of gambling. If one were to inquire why these three activities are allowed, the response is that they serve to support Jihad in the path of Allah. Camels are utilised to carry the belongings and weapons of the fighters, as well as to transport the fighters themselves. The arrows are employed by the combatants to defend themselves and to attack their enemies. Similarly, the horse is used for charging and retreating, making it a valuable asset in warfare and in the pursuit of jihad for the sake of Allah. [3] [End of quotes]

NB: Any specific alternative form of competition that could be viewed as supportive of Jihad [Footnote a] or advantageous in religious or worldly matters should be directed to scholars for a specific Fatwa. This is to prevent ourselves from making personal analogies that may lead to the endorsement of what is impermissible or the prohibition of what is permissible. Thus, it is incumbent upon us to seek the guidance of scholars where one believes there may be a justification for their intended actions.

Footnote a: Read: https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

[1] Ma’alim al-Sunan. (2/255)

[2] Majmu Al-Fataawaa 32/223]

[3]https://www.alathar.net/home/esound/index.php?op=codevi&coid=33043 paraphrased

Caution to Ourselves, Our Children, and Companions: The Peril of Pushing Concessions Too Far

Written by Abdullah Jallow on . Posted in Articles, Basics, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zuhd (Abstinence).

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

A’isha, may Allah be pleased with her,  reported that Allah’s Messenger, peace and blessings of Allah be upon him, did something and allowed his people to do it, but some people refrained from doing it. When the Prophet learned of that, he delivered a sermon, and after having praised Allah, he said, “What is wrong with such people who refrain from doing a thing that I do? By Allah, I know Allah better than they, and I am more afraid of Him than they.” [Al-Bukhari 6101]

Ibn Abbas, may Allah be pleased with him and his father,  reported that Allah’s Messenger, peace and blessings of Allah be upon him, said: “Verily, Allah loves for you to take His concessions, just as He loves you to fulfill the things He has obligated.” [Sahih Ibn Hibban 354]

 

Unjustified Pursuit of Concessions and Odd Matters

Ibrahim Ibn Abee Ablah (died 152AH – may Allah have mercy upon him) said, “He who carries the odd affairs of knowledge carries a lot of evil”. [1]

Abdur Rahmaan Bin Mahdi (died 198AH – may Allah have mercy upon him) said, “The one who pursues the odd affairs of knowledge cannot be an Imam in knowledge”. [2]

Imam ash-Shaatibee, may Allah have mercy upon him] stated regarding the attitude of unjustified pursuit of concessions, “This arises from following one’s desires. Desire leads to a ‘too easy going attitude’ and the pursuit of concessions for oneself and others. So, you see him (i.e. such person) adopting that for himself or passing that judgment for his relative or friend, which he would not do for another person, due to the desire of that relative and friend”. [3]

He, may Allah have mercy upon him, said, “If a Mukallaf [i.e. the sane one who has reached the age in which the obligations of the Shariah are obligated to him or her] seeks after concessions in the Madhabs in every affair that is difficult for him and every statement that agrees with his desires, then he will remove himself from the firm handhold of piety and persist upon the pursuit of desires”. [4]

He, may Allah have mercy upon him, also stated regarding the attitude of the unjustified pursuit of concessions: “This arises from following one’s desires. Desire leads to a too easy going attitude and the pursuit of concessions for oneself and others. So, you see him adopting that for himself or passing that judgment for his relative or friend, which he would not do for another person due to the desire of that relative and friend”. [5]

He, may Allah have mercy upon him, also said: “If a Mukallaf [i.e. the sane one who has reached the age when the obligations of the Shariah are obligated on him or her] seeks after concessions in the Madhabs in every affair that is difficult for him and every statement that agrees with his desires, then he will remove himself from the firm handhold of piety and persist upon the pursuit of desires”. [6]

“f desires enter (a person), it leads to following the ambiguous matters out of being eager to prevail and become victorious through establishing excuses in issues related to difference of opinion (or differing); but rather it leads to splitting, disharmony, enmity, and hatred due to the different desires and lack of (sound) agreement; however, the Shariah came to curtail (vain) desires completely. If some of the premises of the evidence were not established except through desires, it would not result except in following desires and that is contrary to the Shariah, and opposing the Shariah is not fr of the Shariah at all. Therefore, following desires concerning what one may regard to be adherence to the Shariah is tantamount to misguidance.”. [7]

Imam Abdul Aziz Bin Baz, may Allāh have mercy upon him, said:

It is obligated to you to adhere to evidence and not (seek) concessions. Some of the pious predecessors said: “Whoever pursues concessions may fall into Zandaqah (hypocrisy or disbelief). Every Mad’hab contains some errors- some mistakes from some of its followers or from the Imam to whom it is attributed, who may have erred in some narrations or some hadiths were hidden from him. Therefore, a student of knowledge should not chase after concessions. If there is a difference of opinion on an issue and it is not one about which there is consensus, there are treatises among the people of knowledge, and the student of knowledge should (diligently) search for evidence and examine the more compelling statement or the one supported by stronger evidence, then he takes that which is established based on evidence and he does not chase after concessions. [8]

Imam Muhammad Ibn Salih Al-Uthaymin, may Allāh have mercy upon him, said:

The facilitation of ease is what aligns with the essence of the religion. From this, we know that when two scholars differ in their opinions and it is not clear which view carries greater weight, neither in terms of evidence nor derivation of proofs, and both are reputable scholars in their knowledge and trustworthiness and the evidence is not clear as well as the derivation of proofs, yet they hold differing views—one being more stringent than the other—whom should we follow? The response: We should follow the easier option and it is said (we follow) the more stringent one, as it is deemed more cautious. However, this statement requires further examination, as the most cautious approach would be what aligns more with the Shariah and the easier option would be what aligns more with the Shariah. [9]

He, may Allah have mercy upon him, also said:

The jurists -may Allāh have mercy upon them, defined Muru’ah [manliness, sense of honour, honourable behaviour] in the Book of Testimonies, stating: “Doing what beautifies and adorns (a person’s character), while avoiding what may tarnish one’s character or reputation. This definition is general. Anything that beautifies and adorns you in the eyes of the people, and serves as a reason for praise for you, is considered Muru’ah, even if it does not fall under acts of worship. And everything opposite of this is contrary to Muru’ah. [10]

Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] was asked about those who follow the legislated Islamic concessions?

He replied: The religion is an Amaanah- an amaanah between the slave and his Lord. It’s obligatory that he fulfils it (the religious duties) as Allah and his messenger have commanded. Whoever performs the obligations, refrains from the prohibited affairs, (does) that which he is able from the Mustahabbaat (recommended deeds) and abandons the Makroohaat (disliked actions), this is the Amaanah between the slave and his lord. The concessions are only allowed when there is a need and necessity (to utilise) them. Utilise them in accordance with necessity- with a need for the concession. Just like the sick person combines between two prayers, performs Tayyamum if he cannot use water for purification and doesn’t fast in Ramadhaan (i.e. when travelling etc), and a traveler shortens the prayers. This is a religious concession used at the time of its requirement. As for using concessions in other than their correct place (i.e. situation), then this is not permissible. Allah did not permit that for him (in such situation). Indeed He (Allaah) only placed the concessions at specified times and situations, and they are not used in other than these (times and situations). Therefore, it is obligated to the Muslim that he fears Allah and that he establishes that which Allah has obligated to him. [11]

Reminder to Those Youth You Have Gone to Study And Are Teachers or Will Be Teachers In Future InShaAllah

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

“The loftiest ambition in pursuit of knowledge is to acquire knowledge from the Qur’an and the Sunnah- to be granted understanding by Allah [i.e. blessed to acquire sound knowledge and act upon it] and through the Sunnah of the Messenger, and acquaint oneself with the boundaries of the revelation [i.e. neither going into excess nor being lackadaisical]. And the most baseless ambition of the students of knowledge is to confine their ambitions in following the bizarre affairs and that which has neither occurred nor has it been revealed, or acquainting (oneself) with the differences of opinion and pursuing the statements of the scholars, whilst having no ambition to acquaint oneself with what is correct among those statements. Little is there to benefit from the knowledge of these people”. [12]

Imam Muhammad Ibn Salih Al-Uthaymin, may Allāh have mercy upon him, said:

We have decided to explain the book “Hilya Talib Al-Ilm” after consultations and suggestions from our students at the central Masjid. This is because if a student of knowledge lacks virtuous character, then there is no benefit in his pursuit of knowledge; instead it is obligated to a person that whenever he acquires knowledge of something related to virtuous deeds or acts of worship, he (strives) to implement it. If he does not do so, then he and the ignorant person will be the same; rather, the ignorant person may be in a better position because he deliberately abandons it  unlike the ignorant person. This is because the ignorant person may act if he knows unlike the one who knows yet does not follow. Therefore, I urge both myself and you to embody virtuous manners, patience, perseverance, forgiveness, and kindness to the best of our abilities. This is besides the great advice – fear of Allāh – about which Allāh says:

وَلَقَدْ وَصَّيْنَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ ٱتَّقُوا۟ ٱللَّهَ

And verily, We have recommended to the people of the Scripture before you, and to you (O Muslims) that you (all) fear Allah, and keep your duty to Him. [An-Nisa 131] [13]

Al-Allaamah Abdur-Rahmaan Bin Yahyah Al-Mu’allimee, ay Allah have mercy upon him] said, “And know that some of the sincere ones fall into error by the will of Allah as a trial for others, as to whether they will follow the truth and abandon his speech, or be deceived by his virtuousness and lofty (status)? He (i.e. this sincere scholar) is excused; rather he is rewarded for striving to reach the correct verdict and his intention to reach good, and he is not degraded. However, the one who follows him (out of being) deceived by his great (status) without turning towards the real evidences in Allah’s Book (i.e. the Qur’an) and the Sunnah of His Messenger (peace and blessings of Allah be upon him), he is not excused; rather he is upon a great danger”. [14]

 

[1] Siyar A’laam An-Nubula 6/324

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

[3] Al-Muwaafaqaat. 5/84

[4]Al-Muwaafaqaat. 3/123

[5] Al-Muwaafaqaat. 5/84

[6] Al-Muwaafaqaat. 3/123

[7] Al-Muwaafaqaat 5/221

[8] Paraphrased:

عليك أن تأخذ بالدليل، لا بالرخص، قال بعض السلف: من تتبع الرخص؛ تزندق، كل مذهب يكون فيه بعض الأغلاط، بعض الأخطاء من بعض أتباعه، أو من الإمام الذي هو منسوب إليه أنه غلط في بعض الروايات، وأنه خفي عليه بعض الأحاديث، فطالب العلم لا يتتبع الرخص.
وإذا كان في المسألة خلاف، ما هي بمسألة إجماع، فهناك رسائل بين أهل العلم، فطالب العلم يتحرى الدليل، وينظر في أقرب القولين، أو الأقوى للدليل، فيأخذ بما قام عليه

الدليل، لا بتتبع الرخص

https://binbaz.org.sa/fatwas/2138/%D8%AD%D9%83%D9%85-%D8%AA%D8%AA%D8%A8%D8%B9-%D8%B1%D8%AE%D8%B5-%D8%A7%D9%84%D9%81%D9%82%D9%87%D8%A7%D8%A1

[9]  Paraphrased:

التيسير هو الموافق لروحِ الدِّينِ، مِن هُنَا نَعْلَمُ أَنَّهُ إِذَا اخْتَلَفَ عَالِمِانَ فِي رَأْي ولم يتبين لنا الأَرْجَحُ من قوليها لا من حَيْثُ الدَّلِيلِ، وَلا مِن حَيْثُ الاسْتِدْلَالُ وكُلُّهُمْ عُلَماءُ ثَقَاتِ فِي عِلْمِهِمْ وَأَمَانَتِهِمْ، وَالْأَدلَّةُ لِيسَتْ وَاضِحَةً، وَالاسْتِدْلَالُ كَذَلِكَ، لكن اخْتَلَفَ رَأَيْهَا، أَحَدُهُمَا أَشَدُّ مِن الثَّانِي، فَمَنْ نَتَّبِعُ؟
الجواب: تَتَّبِعُ الأَيْسَرَ ، وقيل : الأَشَدَّ؛ لَأَنَّهُ أَحْوَطُ؛ وهذا القَوْلُ فِيهِ نَظَرُ؛ لأن
الأَحْوَطَ مَا كَانَ أَوْفَقَ لِلشَّرْعِ، وَالأَيْسَرُ هُوَ الأَوْفَقُ لِلشَّرْعِ

Sharh Hilya Talib Al-Ilm page 202. 1st Edition 1434AH Rabi’ ul Awwal

[10] Paraphrased:

والمَرُوءَةُ حَدَّهَا الفقهاء . – رحمهم الله – في
كتاب الشهادات، فقالوا هي: فِعْلُ ما يُجَمِّلُهُ ويُزَيِّنُهُ، وَاجْتِنَابُ مَا يُدَنَّسُهُ وَيُشِيةٌ
وهذه عبارة عَامَّةٌ ، كُلُّ شَيْءٍ يُجَمِّلُكَ عِنْدَ النَّاسِ، وَيُزَيِّنُكَ وَيَكُونُ سَبَبًا للثَّنَاءِ عَلَيْكَ
فهو مَرُوعَةٌ، وإن لم يكن مِنَ العِبادات، وكلُّ شيء عَكْسُ ذلك فهو خلاف المروءة

Sharh Hilya Talib Al-Ilm page 7. 1st Edition 1434AH Rabi’ ul Awwal. page 50

[11] Translated by Abu Aa’isha Amjad Khan. http://www.alfawzan.af.org.sa/node/13751

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

[13] Paraphrased:

فقد قَرَّرْنَا شَرْحَ كتاب «حِلْيَةُ طَالِبِ الْعِلْمِ»، بعد مُشَاوَرَةٍ واقتراح الطلبة لدينا في الجامع؛ وذلك لأنَّ طالب العلم إذا لم يَتَحَلَّ بالأخلاقِ الفَاضِلَةِ فَإِن طَلَبَهُ لِلْعِلْمِ لا فائدة فيه، لكن يَجِبُ على الإنسان كُلَّمَا عَلِمَ شَيْئًا مِن الْفَضَائِلِ أو العِبَادَاتِ أن يقوم به، فإذا لم يفعل فهو والجاهل سواءٌ، بَلِ الْجَاهِلُ أَحْسَنُ حَالًا منه، لأنَّه تَرَكَ الفَضْلَ عن عَمْدٍ بخلاف الجاهل، ولأنَّ الجاهل رُبَّمَا يَنْتَفِعُ إِذا عَلِمَ،
بخلاف من عَلِمَ ولم يَنتَفِعُ .
فلهذا أحثُّ نفسي وإِيَّاكُمْ على التَّحَلي بالأخلاقِ الفَاضِلَةِ، وَالصَّبْرِ والمُصَابَرَةِ، والعفو والإحسان، بقدر المستطاع، هذا بقطع النظر عن الوصية الكبرى، وهي الوَصِيَّةُ بتقوى الله – عز وجل، التي قال الله – تعالى – فيها
وَلَقَدْ وَصَّيْنَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ ٱتَّقُوا۟ ٱللَّهَ

Sharh Hilya Talib Al-Ilm page 7. 1st Edition 1434AH Rabi’ ul Awwal

[14] Raf’ul Ish-tibaah. page 152

 

[6] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Aqeedah, Articles, Bid'ah (Innovation), Contemporary Issues, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam.

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

Al-Allaamah Rabee Bin Hadi Al-Mad’khal, may Allah have mercy upon him, said:

The final affair of ahlul kalam [the proponents of theological rhetoric] is a state of doubt and confusion, and the final affair of the people of the Sofee paths is a state of wild irrational behaviour and false claims. Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:

And because of this, the innovators of Ahlul Kalam have something of resemblance to the Jews and those who innovate acts of worship have something of resemblance to the Christians (Footnote a) The final affair of ahlul kalam is a state of doubt and confusion and the final affair of those who innovate acts of worship is a state of wild irrational behaviour and false claims. This is because these ones [i.e. ahlul kalam] deny the truth, thus it leads them to doubt and those ones [i.e. those who innovate acts of worship] believe in falsehood and it leads them to a state of wild irrational behaviour. These ones [i.e. ahlul kalam] are like the darkness in a vast deep sea, overwhelmed with a great wave topped by a great wave, topped by dark clouds, darkness, one above another; and those ones [i.e. those who innovate acts of worship] are like a mirage in a desert, the thirsty one thinks it to be water, until he comes up to it and finds it to be nothing”. (1)

The Shaikh, may Allah have mercy upon him, also said:

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

“The people in their pursuit of knowledge and religion have two innovated paths and a path legislated in the Shariah. The path of the Islamic legislation is to look at that which the Messenger, peace and blessings of Allah be upon him, brought, utilise it as evidence and act upon that which it necessitates, therefore, there has to be knowledge based on that which he [i.e. the Messenger (peace and blessings of Allah be upon him)] came with and to act upon it, and only one of them is not enough. This path is built upon the sound intellectual proofs and the sound proofs that are based on absolute certainty (in conformity with the revelation). This is because the Messenger clarified the sound intellectual proofs whose limits are determined by the (infallible) divine texts and the Messengers clarified the sound rational proofs which the people are in need of, just as Allah put forth in the Qur’an every kind of similitude. This is the straight path which Allah commanded His servants to ask Him to guide them to.

As for the two innovated paths, one of them is the path of the people of innovated theological speech and views, because indeed there is much falsehood in this. Many of its people become negligent with regards to deeds commanded by Allah and His Messenger, so they remain upon corruption in knowledge and deeds. These people stray towards false Judaism. (Footnote b)

The second is the path of people who employ ways of strengthening the soul, the people of the Soofi paths and innovated acts of worship. These ones stray towards false Christianity, because they say that if a person purifies his soul based on the manner in which they have stated, the sciences of the religion will come to him in abundance without learning. The acts of worship of many amongst these people are innovated; rather they are in opposition to that which the Messenger came with, thus they remain upon corruption in their deeds and corruption due to deficiency in knowledge, since they do not know what the Messenger came with. These people often malign one another and every group speaks ill against the other, while each of them claims to be following the Messenger; however, what the Messenger came with is neither in agreement with what these ones say and what those ones say. Allah said:

مَا كَانَ إِبۡرَٲهِيمُ يَہُودِيًّ۬ا وَلَا نَصۡرَانِيًّ۬ا وَلَـٰكِن كَانَ حَنِيفً۬ا مُّسۡلِمً۬ا وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ –

Ibrahim (Abraham) was neither a Jew nor a Christian, but he was a true Muslim Hanifa (Islamic Monotheism – to worship none but Allah Alone) and he was not one who associated partners to Allaah in worship]. [Surah Aal Imraan. Aayah 67]

Neither Allah’s Messenger nor his companions were upon the path of the people who innovate in religion – the proponents of Theological Rhetoric and Views; nor the path of the people who innovate in religion amongst the proponents of innovated worship and Soofiyyah; rather he was upon that which Allaah sent him with based on the Qur’aan and Sunnah”. (2)

—————————————-

Footnotes a & b: Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, stated:

When it is case that the true followers of the Prophets, peace and blessings of Allah be upon them, are people of knowledge and justice, therefore the speech of the people of Islam and the true adherents to the Prophetic Sunnah regarding the unbelievers and the proponents of religious innovations has to be based on knowledge and justice, and not conjecture and what the soul desires. And due to this the Prophet, peace and blessings of Allah be upon him, said: “The judges are three: one will go to Paradise and two to Hell. A man who knows the truth and judges with it will enter paradise; a man who knows the truth but judges with the opposite of it will enter the fire, and a man who judges for the people based on ignorance will enter the fire’’. [Reported by Imaam Abu Dawud 3573]

And when it is the case that the one who judges between the people in matters related to wealth, blood [i.e. murder cases, physical violence etc] and honour will enter the hell fire if he is not a just scholar, then how about the one who passes judgements – without knowledge and justice – on creeds, religions, the fundamentals of belief,  divine knowledge and the general fundamental principles related to different subject matters, as is the case with the people of Bidah and vain desires – those who follow the ambiguous doubtful matters, abandon those explicitly clear texts that have transmitted by the Prophets, cling to matters that share an ambiguous similarity through mere analogy and opinions, and then present matters whose differences can neither be reconciled nor equated, just as is the case with the unbelievers and all the people of bidah and vain desires, who liken the creation to the Creator [i.e. they give the creation the Perfect Attributes that only belong to the Creator], and liken the Creator to the creation [i.e. by describing the Creator with the imperfect attributes of the Creation], and then they put forward an evil similitude for Allah by way of thoughtless and confusing speech. This is because the false religion of the Christians is an innovated religion- innovated after the departure of the Messiah, peace and blessings of Allah be upon him, and altered the religion of the Messiah through it, thus, they deviated from the Messiah’s path and remained upon that which they innovated.

Then when  Allah, The Most High,  sent Muhammad, peace and blessings of Allah be upon him, they disbelieved in him, thus, their disbelief and misguidance occurred in two ways: substitution of the religion of the first Messenger [i.e. the Messiah] and belied the second Messenger [i.e. Muhammad], just as the Jews substituted the rulings of the Torah before the Messiah was sent and then belied him. The Christians’ denial of Muhammad’s Messengership is a well-known belief of theirs to every Muslim, which is similar to the Jews’ disbelief  in the Messiah. The Christians emphasise the disbelief of the Jews greater than what the Jews deserve, because the Jews (i.e. those who disbelieved in the Messiah) claimed that he was a magician and a liar; rather they said that he is an illegitimate child, as Allah informed us about them: [وَقَوۡلِهِمۡ عَلَىٰ مَرۡيَمَ بُہۡتَـٰنًا عَظِيمً۬ا – And their speech against Maryam (Mary)- a grave false charge (that she has committed illegal sexual intercourse]. [Surah An-Nisaa. Aayah 156]

However, the Christians claimed that the Messiah, peace and blessings of Allah be upon him, is Allah, therefore the strife between them and the Jews regarding the Messiah involved a lot of contradictions, misguidance at similar levels and confrontation, and this is why both nations rebuked one another with something more than what each of them deserved, as Allah said:

وَقَالَتِ ٱلۡيَهُودُ لَيۡسَتِ ٱلنَّصَـٰرَىٰ عَلَىٰ شَىۡءٍ۬ وَقَالَتِ ٱلنَّصَـٰرَىٰ لَيۡسَتِ ٱلۡيَهُودُ عَلَىٰ شَىۡءٍ۬ وَهُمۡ يَتۡلُونَ ٱلۡكِتَـٰبَ‌ۗ كَذَٲلِكَ قَالَ ٱلَّذِينَ لَا يَعۡلَمُونَ مِثۡلَ قَوۡلِهِمۡ‌ۚ فَٱللَّهُ يَحۡكُمُ بَيۡنَهُمۡ يَوۡمَ ٱلۡقِيَـٰمَةِ فِيمَا كَانُواْ فِيهِ يَخۡتَلِفُونَ

The Jews said that the Christians follow nothing; and the Christians said that the Jews follow nothing; though they both recite the Scripture. Like unto their word, said (the pagans) who know not. Allah will judge between them on the Day of Resurrection about that wherein they have been differing. [Al-Baqarah. 113]

Muhammad Bin Abee Muhammad, the protege of Zaid Bin Thabit, may Allah be pleased with him, reported from Ikrimah or Saeed Bi  Jubayr, who reported from Ibn Abbas, may Allah be pleased with him and his father,  that when the Christian delegation of Najran came to Allah’s Messenger, peace and blessings of Allah be upon him, the Rabbis came and argued with them in the presence of the Messenger; so Rabee bin Hurmilah said, “You are upon nothing”, thus, he disbelieved in Isa and all the Injeel”. Then a man from the people of Najran said to the Jews, “You are upon nothing”, thus, he wilfully denied Musa’s Prophethood and disbelieved in the Torah, so Allah revealed:

وَقَالَتِ ٱلۡيَهُودُ لَيۡسَتِ ٱلنَّصَـٰرَىٰ عَلَىٰ شَىۡءٍ۬ وَقَالَتِ ٱلنَّصَـٰرَىٰ لَيۡسَتِ ٱلۡيَهُودُ عَلَىٰ شَىۡءٍ۬ وَهُمۡ يَتۡلُونَ ٱلۡكِتَـٰبَ‌ۗ

The Jews said that the Christians follow nothing; and the Christians said that the Jews follow nothing; though they both recite the Scripture. [Al-Baqarah. 113]

So each of them recited the affirmation of what they reject in their book- meaning, the Jews disbelieved in Isa whilst they had the Torah in which Allah established the evidence against them through Musa that they should believe in Isa and in the Injeel. [Ibn Abee Haatim. 1/339]

[وَقَالَتِ ٱلۡيَهُودُ لَيۡسَتِ ٱلنَّصَـٰرَىٰ عَلَىٰ شَىۡءٍ۬  – The Jews said that the Christians follow nothing];  Qatadah said regarding this verse: “Certainly, the early Christians were upon something, but they innovated and split”.  [وَقَالَتِ ٱلنَّصَـٰرَىٰ لَيۡسَتِ ٱلۡيَهُودُ عَلَىٰ شَىۡءٍ۬ – and the Christians said that the Jews follow nothing]; Qatadah said regarding this verse, “Certainly, the early Jews were upon something, but they innovated and split”.

The Jews belied the religion of the Christians and said that the Christians were upon nothing; and the Christians denied everything through which the Jews were distinguished with, even the laws of the Torah which the Messiah did not abrogate; rather he commanded them to act upon it. As for the Jews, they denied many of the things through which others were distinguished from them, until they denied the truth brought by Isa. So, even though the Christians – due to that which they innovated of exaggeration and misguidance – went into extremes in declaring the Jews as unbelievers and showed them enmity beyond what is obligated, however there is no doubt that the Jews disbelieved when they belied the Messiah, as Allah said to the Messiah:

إِنِّى مُتَوَفِّيكَ وَرَافِعُكَ إِلَىَّ وَمُطَهِّرُكَ مِنَ ٱلَّذِينَ ڪَفَرُواْ وَجَاعِلُ ٱلَّذِينَ ٱتَّبَعُوكَ فَوۡقَ ٱلَّذِينَ كَفَرُوٓاْ

I will take you and raise you to Myself and clear you [of the forged statement that ‘Iesa (Jesus) is Allah’s son] of those who disbelieve, and I will make those who follow you (Monotheists, who worship none but Allah) superior to those who disbelieve [in the Oneness of Allah, or disbelieve in some of His Messengers, e.g. Muhammad, ‘Iesa (Jesus), Musa (Moses), etc., or in His Holy Books, e.g. the Taurat (Torah), the Injeel (Gospel), the Qur’an] till the Day of Resurrection. [Aal Imraan. 55]

Allah said:

قَالَ عِيسَى ٱبۡنُ مَرۡيَمَ لِلۡحَوَارِيِّـۧنَ مَنۡ أَنصَارِىٓ إِلَى ٱللَّهِ‌ۖ قَالَ ٱلۡحَوَارِيُّونَ نَحۡنُ أَنصَارُ ٱللَّهِ‌ۖ فَـَٔامَنَت طَّآٮِٕفَةٌ۬ مِّنۢ بَنِىٓ إِسۡرَٲٓءِيلَ وَكَفَرَت طَّآٮِٕفَةٌ۬‌ۖ فَأَيَّدۡنَا ٱلَّذِينَ ءَامَنُواْ عَلَىٰ عَدُوِّهِمۡ فَأَصۡبَحُواْ ظَـٰهِرِينَ

Eesaa the son of Maryam said to Al-Hawariun (the disciples): “Who are my helpers (in the Cause) of Allah?” Al-Hawarieen (the disciples) said: “We are Allah’s helpers” (i.e. we will strive in His Cause!). Then a group of the Children of Israel believed and a group disbelieved. So We gave power to those who believed against their enemies, and they became the uppermost. [Surah As-Saff. Aayah 14]

The disbelief of the Christians – due to their denial of Muhammad’s Messengership – is greater than the disbelief of the Jews due to their denial of the Messiah’s Messengership. This is because the Messiah only abrogated a little from the Torah and all the laws and acts of worship ordained for him could be traced back to the Torah; however the majority of the beliefs and practices of the Christians were innovated after the departure of the Messiah. That which is found in the Jews’ denial of the Messiah by opposing Allah’s Shariah is not the same as the Christians’ denial of Muhammad, who brought an independent book from Allah, because nothing in the laws of the Qur’an was ordained based on the law of another Messenger. Allah said: [أَوَلَمۡ يَكۡفِهِمۡ أَنَّآ أَنزَلۡنَا عَلَيۡكَ ٱلۡڪِتَـٰبَ يُتۡلَىٰ عَلَيۡهِمۡ‌ۚ إِنَّ فِى ذَٲلِكَ لَرَحۡمَةً۬ وَذِڪۡرَىٰ لِقَوۡمٍ۬ يُؤۡمِنُونَ – Is it not sufficient for them that We have sent down to you the Book (the Qur’an) which is recited to them? Verily, herein is mercy and a reminder (or an admonition) for a people who believe]. [Al-Ankabut. 51]

The Qur’an is an independent book like the Torah of Musa, even though the Qur’an is greater than it. And this is why the  Christian scholars made a connection between Musa and Muhammad, just as when An-Najaashee – the (Ethiopian) king of the Christians- heard the Qur’an, he said, “Indeed, this and what Musa brought came from the same source”.

Also, when Waqarah bin Nawfil – who was one of Christian Arab scholars- heard the statement of the Prophet, he said, “Indeed, the Naamoos [i.e. Jibreel] came to you, who was sent to Musa. I wish I were young till when your people expel you [i.e. from Makkah]”. Allah’s Messenger asked, “Will these people drive me out?” Waraqah said, “Yes, for nobody brought the like of what you have brought, but was treated with hostility. If I were to remain alive till your day [when you start calling to Islam], then I would support you strongly”. [Al-Bukhari]

And this is why Allah mentioned the Torah and the Qur’an together in His statement:

فَلَمَّا جَآءَهُمُ ٱلۡحَقُّ مِنۡ عِندِنَا قَالُواْ لَوۡلَآ أُوتِىَ مِثۡلَ مَآ أُوتِىَ مُوسَىٰٓ‌ۚ أَوَلَمۡ يَڪۡفُرُواْ بِمَآ أُوتِىَ مُوسَىٰ مِن قَبۡلُ‌ۖ قَالُواْ سِحۡرَانِ تَظَـٰهَرَا وَقَالُوٓاْ إِنَّا بِكُلٍّ۬ كَـٰفِرُونَ

قُلۡ فَأۡتُواْ بِكِتَـٰبٍ۬ مِّنۡ عِندِ ٱللَّهِ هُوَ أَهۡدَىٰ مِنۡہُمَآ أَتَّبِعۡهُ إِن ڪُنتُمۡ صَـٰدِقِينَ

But when the truth (i.e. Muhammad with his Message) has come to them from Us, they say: “Why is he not given the like of what was given to Musa (Moses)? Did they not disbelieve in that which was given to Musa (Moses) of old? They say: “Two kinds of magic [the Taurat (Torah) and the Qur’an] each helping the other!” And they say: “Verily! In both we are disbelievers.” Say (to them, O Muhammad): “Then bring a Book from Allah, which is a better guide than these two [the Taurat (Torah) and the Qur’an], that I may follow it, if you are truthful.” [Al-Qasas.  48-49]

Allah did not revealed books that were a better guide than the Torah and the Qur’an. Then Allah said:

فَإِن لَّمۡ يَسۡتَجِيبُواْ لَكَ فَٱعۡلَمۡ أَنَّمَا يَتَّبِعُونَ أَهۡوَآءَهُمۡ‌ۚ وَمَنۡ أَضَلُّ مِمَّنِ ٱتَّبَعَ هَوَٮٰهُ بِغَيۡرِ هُدً۬ى مِّنَ ٱللَّهِ‌ۚ إِنَّ ٱللَّهَ لَا يَہۡدِى ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ

But if they answer you not (i.e. do not believe in your doctrine of Islamic Monotheism, nor follow you), then know that they only follow their own lusts. And who is more astray than one who follows his own lusts, without guidance from Allah? Verily! Allah guides not the people who are Zalimun (wrong-doers, disobedient to Allah, and polytheists). [Surah Al-Qasas. Aayah 50] [An Excerpt from Al-Jawab As-Sahih Liman Baddala Deen Al-Masih 1/26-30]

(1) Al-Mukhtaaraat Al-Bahiyyah Min Kutub Shaikhil Islaam Ibn Taymiyyah. Page 281

(2) Al-Mukhtaaraat Al-Bahiyyah Min Kutub Shaikhil Islaam Ibn Taymiyyah. 290-291. Slightly paraphrase]

[5] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

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

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

Al-Allaamah Rabee Bin Haadi Al-Mad’khali, may Allah have mercy upon him, said:

The people extensively read books that contained deviant viewpoints and the libraries were decaying and being filled with misguidance and Bidah. Nonetheless, they [those who object when one reads the books that contain refutations] refrained from speaking in this manner. 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 [those who object] 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 [of refutations] offer a shield of protection for the youth. [1]

The Shaikh was asked: What is your view about the one who says “Speaking a lot about about Manhaj [methodology] makes the heart become hardened?”

Response: Speaking a lot about (sound) methodology and studying it hardens the heart, but advocating fictitious (beliefs, deeds, ideas, views), bidah, misguidance, and the ideas of the khawaarij softens the hearts?! The call to (sound) methodology – the call to the teachings of the Quran and the Sunnah of the Prophet [peace and blessings of Allah be upon him], and everything they contain about correct beliefs, acts of worship, deeds, and rectification of the (Islamic) methodology is a significant matter that should be (emphasised).

The misguided (beliefs, methodologies, etc) are plentiful, and no matter how much someone speaks, their efforts are insufficient compared to what is needed. Currently, we speak about the (sound) methodology, but has it reached all Muslims? However, speech based on the path of the Tableeghees, the Ikhwaanees, the proponents of misguidance, the proponents of Bidah, fictitious views, and (deviant) political views soften the heart! Is this statement correct?! This is the speech of the foolish ones – those who are tired of the true Islamic methodology approach, so they speak such falsehoods that obstruct (people) from the path of Allah. [2]

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

[2] An Excerpt from Juhoodu Al-Allaamah Rabee Al-Madkhali Fee Naqdi Shubuhaatil Hizbiyyeen’ page 77-78

The Pursuit of Two Scholars That Led to Tremendous Good

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Shaikh Al-Islam Ibn Taymiyyah stated why he wrote Al-Wasitiyyah:

The reason for writing this book was that one of the judges of Waasit came to me- a Shaikh called Radiyyuddeen Al-Waasitee from the followers of the Shaafi’ee Madhab. He came whilst on his journey and was one of the good people and an adherent to the religion. He complained about the overwhelming ignorance and wrongdoing in his land – under the rulership of the Tartars – and asked me to write for him an Aqeedah that would be a fundamental support for him and his household; but I asked him to excuse me from this request. I said to him, “The scholars have written various books of Aqeedah, so take from the books written by the Imams of the Sunnah”, but he insisted and carried on urging me, and said, “I do not want except a book of Aqeedah written by yourself”. Thus, I wrote this Aqeedah for him whilst I was sitting after Asr”.

In that one sitting after Asr prayer, Shaikh Al-Islam wrote – accurately – this Aqeedah and fulfilled what the requester desired. Shaikh Al-Islam said, “Many copies of this book spread in Egypt, Iraq and other places”. This is the reason why Shaikh Al-Islam wrote the book.

The need to clarify the Aqeedah – making it clear to the people and attaching them to their Creator and Lord, their Master and Protector, through the sound Aqeedah and upright Iman- is the matter through which degeneration and deviation in society would be cured.

This is because the greatest cause of degeneration in society is due to lack of (truly) knowing Allah, His Greatness, Exaltedness and Perfection, and what the hearts should contain regarding Allah’s Exaltation. It has been said, “The one who knows Allah more will fear Him more”. But when a person’s knowledge about Allah is weak, then various deviations and corruptions appear amongst the people. Therefore, the Aqeedah is the cure and medication that will bring about safety. If the Aqeedah is sound, the deeds will be upright, behaviour will become good and the souls will be satisfied. Contemplate this in relation to the affair of this righteous judge and the situation in his land, such as his mention of the spread of ignorance, rife wrong doing and corruption, thus, he went to find a solution to these problems by asking Shaikh Al-Islam to write a book on creed. When you look at the state of affairs in our time, you’ll see this widespread and painful state of affairs in many societies; therefore, people are greatly in need of concentrating on Aqeedah, learning Aqeedah, nurtured upon Aqeedah, and spreading Tawheed, and Iman. This judge saw that Aqeedah is the solution and cure, and he acknowledged Shaikh Islam’s leadership in knowledge, religion, piety and great station, so he sought from him and insisted until Shaikh Al-Islam agreed to write this book. (1)

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

The rectification of every nation and its [upright] ascendancy is tied to the soundness of its Aqeedah and Afkaar [views or thoughts]; therefore, due to this reason, the Message of the Prophets came to rectify the creed [of the people]. Therefore, the first thing every Messenger said to his people was:

ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَـٰهٍ غَيۡرُهُ

Worship Allah! You have no other Ilah (God) but Him. (La ilaha ill-Allah: none has the right to be worshipped but Allah)]. [Al-A’raaf. 59]

وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ

And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah)]”. [An-Nahl 36]

And this is because Allah [Glorified be He and free is He from all Imperfections] created the Khalq [i.e. Jinn and Mankind] to worship Him alone and not associate anything as a partner with Him.

وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ

And I (Allah) created not the jinns and humans except they should worship Me (Alone). [Adh-Dhaariyaat. 56]

Ibadah [worship] is a right due to Allah [alone] which His slaves must fulfil, just as the Prophet said to Mu’adh Bin Jabal: “O Mu’adh, do you know what is the right of Allah upon His servants?” I said, “Allah and His Messenger know best.” The Prophet said, “To worship Him alone and to associate none in worship with Him. And do you know what is their right upon Him?” I said, “Allah and His Messenger know best.” The Prophet said, “Not to punish them if they do so.” [Bukhari]

The is the first and foremost Right [or obligation] without exception. Nothing else precedes it nor is precedence given to the rights of anyone over it. Allah said:

وَقَضَىٰ رَبُّكَ أَلَّا تَعۡبُدُوٓاْ إِلَّآ إِيَّاهُ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَـٰنًا‌ۚ

And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents]. [Al-Israa. 23]

قُلۡ تَعَالَوۡاْ أَتۡلُ مَا حَرَّمَ رَبُّڪُمۡ عَلَيۡڪُمۡ‌ۖ أَلَّا تُشۡرِكُواْ بِهِۦ شَيۡـًٔ۬ا‌ۖ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَـٰنً۬ا‌ۖ

Say (O Muhammad ): “Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents. [Sural Al-An’aam’ Aayah 151] (2)

Allamah Siddeeq Hasan Khan, may Allah have mercy upon him, stated:

(You) should know that sound knowledge does not contain any harm. Conversely, ignorance does not hold any benefits. This is because every piece of sound knowledge has a benefit that is connected to matters related to the Afterlife, the affairs of life, or human perfection. However, in certain sciences, it may be mistakenly assumed that harm can arise or that the knowledge is not beneficial due to a failure to consider the necessary conditions that must be observed in acquiring knowledge and by the scholars (themselves) because every branch of knowledge has its limitations, and these boundaries should not be exceeded. It is erroneous to believe that knowledge can surpass its intended purpose, just as it is incorrect to assume that mainstream medicine can cure all ailments. In reality, certain diseases cannot be cured through (medical) treatment. Among them is one who thinks that knowledge is above its rank in honour, just as one thinks that jurisprudence is the most honourable of all sciences absolutely, but that is not the case, as the knowledge of pure Islamic monotheism is more honourable without exception.

Among them is intending through knowledge other than its purpose, such as the one who learns for the sake of wealth or prestige. The purpose of sciences of the religion in and of themselves is not to earn wealth, but rather acquaintance with facts and refining morals. Therefore, he who pursues knowledge of the religion for the sake of professionalism is not a scholar, but rather he is someone who feigns resemblance to the scholars. The scholars of Transoxiana revealed and stated this when they were informed of the construction of schools in Baghdad; so, they held gatherings of religious knowledge and stated: “The people with lofty aspirations and the pure souls used to preoccupy themselves with it, whose intent or (goal) behind the pursuit of knowledge was because of its nobility and perfection (attained) through it, so they came to the scholars to benefit from them and their knowledge. However, if it becomes a means of earning, the mean (vile) and lazy people will approach it and this will be a reason for its disappearance, thus the sciences of wisdom are abandoned, even though they are noble in and of themselves”. (3)

Imam Muhammad Ibn Saalih Al-Uthaymeen, may Allah have mercy upon him, said:

Among the people are those who have vast knowledge but (afflicted with vain) desires, and Allah’s refuge is sought (against this)! He issues religious verdicts based on what pleases the people, and not based on what pleases Allah. This one is called the scholar of the Ummah (or the people). The scholars are three types: the scholar of the religion, the scholar of the state (government), and the scholar of the Ummah. The scholar of the religion is the one who propagates the religion of Islam, issues religious verdicts based on the religion of Islam, knowledge, and what the Shariah establishes, and does not care whether it agrees with the desires of the people or not. The scholar of the state (or government) is the one who looks at what the state (or government) wants and issues a religious verdict based on what the state wants, even if that involves distorting Allah’s Book and the Sunnah of His Messenger. As for the scholar of the Ummah (or the people), he is the one who looks at what pleases the people. If he sees that the people are on something, he issues a religious verdict based on what pleases them, then he attempts to distort the texts of the Qur’an and Sunnah to make it agree with the desires of the people. We ask Allah to make us and you from the scholars of the religion who act upon it”. (4)

Amr Bin Al-Aas, may Allah be pleased with him, narrated that he heard Allah’s Messenger, peace and blessings of Allah be upon him, saying, “If a Mujtahid gives a verdict according to the best of his knowledge and his verdict is correct, he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, even then he will get a reward”. [Bukhari Number 7352]

A Few Points From This Hadeeth: [I] A Mujtahid is not deprived of reward. [II] The judgement of a non-Mujtahid is different from that of a Mujtahid. Shaikh Al-Islaam Ibn Taymiyyah stated that the one who speaks about the religion without knowledge and out of ignorance (is guilty of) lying and sinning. [III] The one who intentionally speaks to oppose the truth is threatened with entry into the fire of hell, as opposed to the affair of the one who speaks based on permissible Ijtihaad, for indeed he strives, fears Allah as much as he is able, desires to seek knowledge as much as he was able, speaks for the sake of Allah, knows the stronger proof and speaks based on that. This person is given two rewards if he is correct, but if he is mistaken, he receives one reward. [IV] A Mujtahid can be correct or mistaken. (5)

Imam Ash-Shawkaanee, may Allah have mercy upon him, said:

We often see a man who holds a belief that aligns with truth and correctness. However, when he speaks to someone who disagrees with him- one who is inclined towards something of the innovated matters in the religion, and especially if that person holds a position of leadership or worldly wealth, not to mention a king, he agrees with him, strengthens, supports and aids him against others. The least in such circumstances is that he would hide what he believes is the truth and show contempt – in the presence of a person from whom it is neither possible to receive harm nor benefit – towards what has become clear to him is the right thing, so, what about someone from whom harm and benefit are possible? This behavior is essentially prioritising worldly things and the life of this world over the religion and the afterlife. If he observed and reflected upon what has happened to him, he would have realised that his inclination toward the (vain) desires of a man, two men, three or more individuals – among those he compliments within that gathering, conceals the truth to be in agreement with them and to gain affection, acquire their possessions, and avoid being isolated by them -is a deficiency in upholding the truth and tantamount to exalting falsehood. If it were not for the fact that these individuals hold a higher position in his eyes than the Lord, he would not have been inclined to their (vain) desires and abandoned what he knows to be what Allah wants and demands from His servants. (6)

Al-Allamah Siddeeq Hasan Khan, may Allah have mercy upon him, said:

It is prohibited for a mufti to assist or guide an inquirer to his goal in matters that involve evading an obligation, permitting a forbidden act, or engaging in deceit or trickery. Instead, the mufti should possess a keen awareness of the cunning and deceitful nature of individuals and their circumstances, and should not assume the best of them. Instead, one must be cautious, perceptive, and knowledgeable about the circumstances and affairs of people, supported by an understanding of the Sharia. Without such awareness, one may stray from the right path and make others stray. There are many issues that may appear attractive on the surface but conceal repugnant injustice. The superficial observer focuses solely on the outward appearance and concludes its acceptability, while the insightful individual examines its intent and underlying essence. The former is easily misled by superficial issues, much like an ignorant person is deceived by the allure of money. In contrast, the latter reveals the falsehood, akin to a critic exposing counterfeit currency. How often does a person present falsehoods through eloquent language and polished expression, making them appear as truths? Conversely, how frequently does genuine truth get misrepresented as falsehood due to poor articulation and lack of insight? Anyone with even a modicum of discernment and experience can easily recognize this reality; in fact, it reflects the common behaviour of many individuals. Due to its prevalence and notoriety, there is no need for examples. The one closely examines all the false statements and the Bidah will find that their proponents often present them in appealing themes, using language that may be accepted by those unaware of their true nature. The intent in this discussion is that it is not permissible for anyone to issue fatwas based on prohibited tricks, neither assist in this nor guide others towards them, as this would contradict Allah’s command. (7)

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

When it is case that the true followers of the Prophets [peace and blessings of Allah be upon them] are people of knowledge and justice, therefore the speech of the people of Islam and the true adherents to the Prophetic Sunnah regarding the unbelievers and the proponents of religious innovations has to be based on knowledge and justice, and not conjecture and what the soul desires. And due to this the Prophet [peace and blessings of Allah be upon him] said, “The judges are three: one will go to Paradise and two to Hell. A man who knows the truth and judges with it will enter paradise; a man who knows the truth but judges with the opposite of it will enter the fire, and a man who judges for the people based on ignorance will enter the fire”. [Reported by Imam Abu Dawud 3573]

When it is the case that the person who adjudicates amongst the people in disputes over wealth, blood (such as murder cases, acts of physical violence, etc.), and honour is (threatened) with entry into hell if he is not a just scholar, then what about the one who makes judgements – without knowledge and justice – on creeds, religions, fundamentals of belief, divine knowledge, and general fundamental principles relating to many subject matters, as is the case with Ahlul Bidah Wal Ahwaa [the proponents of religious innovations and followers of vain desires] who follow ambiguous doubtful matters, abandon those explicitly clear texts that the Prophets have transmitted, cling to affairs that share an ambiguous similarity through mere analogy and opinions, and then present affairs whose differences cannot be reconciled or equated, just as is the case with the unbelievers and all the proponents of religious innovation and followers of desires, who liken the creation to the Creator [i.e. they give the creation the Perfect Attributes that only belong to the Creator], and liken the Creator to the creation [i.e. by describing the Creator with the imperfect attributes of the Creation], and then they put forward an evil similitude for Allah by way of thoughtless and confusing speech. This is because the false religion of the Christians is an innovated [or concocted] religion- innovated after the departure of the Messiah [peace and blessings of Allah be upon him] and altered the religion of the Messiah through it; so they deviated from the Messiah’s, peace and blessings of Allah be upon him, path and remained upon that which they innovated. (8)

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

We do not say that there are people of Ijtihaad amongst ahlul bidah because they are followers of desires, and Allah and His Messenger have testified to this. The misguided innovator stirs up discord and errs, and then says to you, “This is Ijtihaad”. When Hikmatiyaar and the misguided parties (in Afghanistan) murdered Shaikh Jameel Ur-Rahmaan, they said, “This is Ijtihaad”. They (ahlul bidah) do not fall into an affair of misguidance or a calamity except that they say, “This is Ijtihaad”. This is (tantamount) to diluting Islam, falsehood, misguidance, bidah and confounding truth with falsehood when the mistakes of the (qualified scholars of Ijtihaad)- for which they are rewarded- are placed at the same level with Bidah about which the Messenger declared to be destined for the hell fire. (9)

[1] Sharh Aqeeqah Al-Waasitiyyah Lesson 1. By Shaikh Abdur Razaaq Al-Badr, hafidhahullah.

[2] Al-Muhadharat Fil Aqeedah 6/17

[3] An Excerpt from “Abjad Al-Uloom” 1/77-78

[4] An Excerpt from “Sharh Riyaadus Saaliheen” 4/307-308

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

[6] An Excerpt from Adabud Talab Wa Muntahaa Al-Adab. Pages 93-95.

[7] An Excerpt from Dakhr Al-Muhtee Min Aadaab Al-Muftee 121-122

[8] Al-Jawaabus Saheeh 1/26-30

[9] An Excerpt from ‘Ajwibatul Allaamatush Shaikh Rabee Bin Haadee Al Madkhalee Alaa As-ilah Abee Rawaaha Al-Manhajiyyah page: 20]

[4] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Da'wah - Calling To Islam, Deviated Callers & Individuals, Fitnah, Methodology - 'Manhaj', Pearls of Wisdom, Refutations, Scholars of Islam, Sin.

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

It is necessary to bring together the disparager and the disparaged, the refuter and the refuted, and to seek judgment in the (presence) of the scholars. It is not permissible to pass judgement on the refuted and disparaged person in absentia:

This is one of the Shubuhaat (1) of Adnan Ar’ur, when he used to demand (or request) from Shaikh Rabee, may Allāh have mercy upon him, to seek judgement (together with him) in the (presence) of Al-Allamah Al-Uthaymin, may Allāh have mercy upon him, concerning the Mukhaalafaat and Dalaalaat (2) for which he was criticised. He used to falsely accuse the scholars – who denounced him due to the observations they made regarding his falsehoods – that they pass judgment on him in absentia, meaning  before Al-Muhakamah (i.e. that in order to make a judgement against him, both him and his opponent must be present in the presence of a scholar), and according to him, this is not permissible.

Al-Allamah Rabee Al-Mad’khali, may Allāh have mercy upon him, was asked, as found in his treatise “Dar Baghi Adnan” about this Shubha (3): “What is your opinion regarding Adnan’s speech as follows: ‘Among the matters that are universally agreed upon by the nations- Jews, Christians, and Zoroastrians – is that during judicial rulings and judgement, it is incumbent to hear from both parties. It maybe that he did not intend this, maybe he did not desire it, maybe it is a slip of the tongue, maybe it is a Shami expression which is different from a Saudi, maybe it is a Maghribi expression which is different from a Mashriqi. (4) When a man rejects Niyyah [i.e. intention which is a requirement in acts of worship] in Islam, then a judgment is issued without hearing the other side, (leading to accusations of) disbelief; how is (this) disbelief? Meaning, what is its ruling (i.e. the ruling on rejecting Niyyah in islam)? A disbeliever! So how can one judge, be pleased with and accept that a person has rejected Niyyah in Islam merely based on a phone call from an unknown person. Masha-Allah, masha-Allah, (is this) based on knowledge and piety; masha Allah, based on understanding?! Someone on the phone from Europe is talking about a well-known person who is a pioneer in Dawah and lives among them, so what prevented them from verifying this issue?

Al-Allamah Rabee, may Allāh have mercy upon him, replied:

Indeed, we are profoundly flabbergasted by this man’s hotchpotch in his speech about the scholars, his belittling of them and his self-aggrandizement in this instance. We are profoundly flabbergasted that he conflates judicial rulings with fatwas, so, at times considering their responses as fatwas and at other times as judicial decisions. This is a strange hotchpotch and an atrociously flawed argument on his part. Sadly, he has placed himself in the position of mentoring senior scholars- members of the Council of Senior Scholars- who have devoted their lives to knowledge, fatwas, and judiciary rulings. They know what is required of them when a questioner asks them questions and when they issue rulings. In any case, it can be understood from his speech (i.e. Adnan) regarding judicial rulings that it is not permissible to issue rulings on someone who is absent under any circumstances.

This speech is false. There are numerous situations where a judgment can be made on a person who is absent and it is not a condition that he should be present, nor is a judge obliged to hear from both parties. This matter is well-established and its proof is that Hind bint Utbah said to the prophet Muhammad, peace and blessings of Allāh be upon him, “Indeed, Abu Sufyan is a stingy man and he does not give us what suffices me and my children, can I take from his wealth?” He (i.e. the prophet) said: “Take from his wealth that which suffices you and your children”. [Al-Bukhari 5364 and Muslim 1714]

He did not say: “Where is Abu Sufyan? Where is he, bring him to me so that he hears this speech?” Allāh’s messenger, peace and blessings of Allāh be upon him, passed a judgement on him while he was absent. He allowed this woman – the wife of Abu Sufyah – to take from his wealth even without his consent. This is a ruling on an absent person. In the Mad’habs of Ahmad, Shafi’i, and Malik, and other than them among the scholars of the Ummah, is that in matters regarding the rights of the people and mutual dealings, it is permissible to make a judgement on the one who is absent.

Here, I reference what Al-Bukhari has stated. He said: “Chapter: Judgment on the one who is absent” with his chain of narration to Urwah, from Aisha that Hind said to the Prophet, peace and blessings of Allāh be upon him, “Indeed, Abu Sufyan is a stingy man and I am in need from his wealth”, so he said: “Take what suffices you and your children in a reasonable manner”. Al-Hafidh (i.e. Ibn Hajr) said about the statement “(Judgement) on the one who is absent”, meaning, (concerning) the rights of the children of Adam, but not Allāh’s rights, based on the consensus (of the scholars that this applies) even if evidence is established against an absent person regarding theft, for instance, financial judgments that is other than the judgment of cutting the hand. Ibn Battal said: “Malik, Al-Layth, Al-Shafi’i, Abu Ubaid, and others have permitted judgments on the absent person”.

Ibn Abd al-Barr said: “the comprehensive nature of judicial rulings in lawsuits”. Judgment can be made against an absentee with regards to rights, mutual dealings, debts, and all rights, with the exception of real estate because no judgement is made about it, except if the person’s absence is prolonged and it harms his opponent. If this becomes the case, a judgement is made. This is the Mad’hab of Malik. When it is the case that it is permissible to pass a judgment on a dead person, judgement on an absent person is even more permissible. Also, in the Mad’hab of Imam Ahmad, judgement on an absent person is permissible”. The author of “Al-Mughni” reported a difference of opinion on this matter, then he (concluded that what) carries more weight is the permissibility (of passing judgement on an absent person) and he used as evidence the hadith of Aa’isha in the story of Hind, while also pointing out contradictions in Abu Hanifa’s stance.

Adnan neither knows the value of the scholars nor the value of knowledge, nor does he know the conditions of Fatwa. Despite this, he behaves arrogantly towards the scholars and makes them the most ignorant people. So, all the nations make it a condition with regards to judicial rulings and lawsuits that the judge should hear from both parties; all the nations, in Adnan’s view, are acquainted with this, Jews, Christians, and Zoroastrians, while these scholars are ignorant of these matters that are known to the nations of disbelief.

Then the questioner said: May Allāh protect you. What is your view on his earlier statement where he said that perhaps it wasn’t intended that way, it could have been a slip of the tongue, or that the expression might differ between Syrian and Saudi dialects, or even between Moroccan and Eastern expressions, thus, one passes a judgement without hearing the other side in the matter of disbelief. How can that be considered disbelief, meaning, when a man rejects the Niyyah in Islam?

Shaikh Rabee- may Allāh have mercy upon him – responded: This man has elevated himself and his speech to a status unprecedented by anyone else. Scholars listen to the speech of a scholar or someone other than him, clarifies for him that it is a mistake, and then criticises. (For instance), one narrates a hadith and makes a mistake, he (another person) says: “So and so has made a mistake, so and so has misperceived, so and so makes a lot of mistakes, so and so narrates munkar hadith”. He does not summon this narrator and say: “Maybe you intended such and such; inform me of what you intended, perhaps you intended such”. (Rather), he passes judgement on his speech that it is an error. He reads a book, then finds an error in it, he authors volumes to debate this scholar regarding what he considers as mistakes, and none says that (one uses) this method mentioned by Adnan.

Ash-Shafi’i engaged in discussions with Malik and Muhammad ibn al-Hasan, the companion of Abu Hanifa, regarding statements they made and rulings they issued. No one said to him: “Why did you approach Muhammad ibn al-Hasan or why did you not engage in discussion with Malik during his lifetime. Why? Why? Why?” No one says this, except the ignorant and the dull-witted who utter the likes of this speech, and put forward such objections. The Salaf used to critique people regarding their beliefs, their statements, and their actions, and they considered this as part of enjoining good and forbidding evil. They would issue fatwas based on the statements they received, and no one says they did not summon the speaker and say, “What did you intend, this or do you intended such and such”.

An Excerpt from Juhud Al-Allamah Rabee Al-Mad’khali Fee Naqd Shubuhat Al-Hizbiyeen An Manhaj An-Naqd Inda Ahli As-Sunnah As-Salafiyyeen 165-170. Compiled by Shaikh Ahmad Az-Zahrani, may Allah preserve him.

[1] Shubuhaat: doubts or ambiguities that are made to resemble truth but are falsehood in reality

[2] Mukhalafaat: deeds, beliefs, or methodologies that are opposition to what is right in the divine legislation. Dalaalaat: deeds, beliefs or methodologies that are tantamount to misguidance in religious practice.

[3] Shubhah: the singular of Shubuhaat

[4] Shaam: includes countries like Syria, Lebanon, Palestine etc. Maghrib: includes Algeria, Libya, Morocco, Tunisia etc. Mashriqh: includes Egypt, Sudan, etc

[3] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Articles, Basics, Bid'ah (Innovation), Contemporary Issues, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam.

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

Al-Allamah Rabee Bin Hadi Al-Mad’khali Madkhali, may Allah have mercy upon him, stated:

After speaking about those – amongst the different factions of the Jahmiyah, the Khawaarij, the Rawafid and the Qadariyyah, and the reason behind such Takfeer – who excommunicate (Muslims) based on falsehood , Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] stated:

On the opposite side of these people who make Takfeer based on falsehood, there are a people who do not know the creed of Ahlus Sunnah Wal-Jamaa’ah as it should be; or they know some of it and are ignorant of some. And perhaps what they know of it, they do not clarify for the people, rather they conceal it. They do they forbid innovations in religious affairs- neither censure the proponents of innovation in religious affairs nor chastise them; rather they may censure speech regarding the Sunnah and the fundamental principles of the religion – completely – and not differentiate between what the true adherents to the Prophetic tradition say and what proponents of religious innovations and schism say; or they would affirm all their differing paths in a manner similar to how the scholars would affirm the different opinions related to affairs of Ijtihaad in which difference of opinion is justified (or allowed). 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 amongst the people of desires and rhetoric. Both these paths are perverted, outside the Kitaab [i.e. The Qur’aan] and the Prophetic tradition”. [2]

After quoting the statement of Shaikh Al-Islam, Al-Allamah Rabee stated:

“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 Innovations in religious affairs] who ascribe themselves to true adherents to the Prophetic tradition and take cover behind him- in particular – to promote their falsehoods. What if he saw them whilst they have definitely gathered between the paths of the two groups- the khawaarij and those who follow their way in pronouncing Takfeer in the subject matter of Al-Haakimiyyah and the way of the Mur’jiah in the manner they approach the affair of people who are upon the major 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 innovation in religion are just like the Imams of Guidance and Sunnah. [3] 

Finally, Shaikh Al-Islam Ibn Taymiyah stated:

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, striving 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; neither following conjecture through a weak hadith nor corrupt analogy, regardless whether it is an analogy that offers some degree of certainty or not; nor blindly following someone whom it is not obligated to follow his statement and deed, because indeed Allaah -in His Book – censured those who follow conjecture and that which their souls desire, whilst they abandon that which came to them from their Lord of Guidance. [4] 

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

[2] Al-Mukhtaaraat Al-Bahiyyah Min Kutub Shaikh Al-Islaam Ibn Taymiyyah. Pages 62-63]

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

[2] Notification to Ahlul Bidah and Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Articles, Basics, Bid'ah (Innovation), Contemporary Issues, Fitnah, Innovations In Islam (Bidah), Khawaarij, Methodology - 'Manhaj', Purification of The Soul, Refutations, Scholars of Islam, Shi'a, Sin.

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

Al-Allamah Rabee Bin Haadi Al-Madkhalee, may Allah have mercy upon him, said:

By Allah! Islam and the Muslims are not ruined except by these categories of (people) amongst the people of bidah and misguidance- the khawarij and those similar to them, and those who are worse, such as the rawaafid. The rawaafid are worse than the khawarij, and Ikhwaan al-Muslimoon (i.e. the sect -the Muslim brotherhood in Egypt and elsewhere) ally with them and they say: “They (rawaafid) are our brothers; the differing between us and them is like the differing between (Imaam) Maalik and (Imaam) Shaafi’ee” meaning: “The differing between us (i.e. Ikhwaan Muslimoon) and them (i.e. rawaafid shiites) is based on ijtihad, and if Imaam (Maalik) and (Imaam) Shafee’ee differ in (some) affairs, they are all rewarded; and if we (ikhwaan al-muslimoon) differ with the rawaafid shiites, then us and them are rewarded”.

O deceivers! The rawaafid (shiites) revile the Sahaabah and declare them disbelievers; they revile the wives of the Messenger, peace and blessings of Allah be upon him; they say that the Qur’an is distorted; they have shir’kiyyaat (beliefs and acts of major polytheism) and they deify the leaders of the Prophet’s family. So does all of this not harm them (i.e. harm their claim to Islam)? Is this not irjaa?! (i.e. O Ikhwaanis! Is this alliance of yours with the rawaafid and that the differing between you and them is like the differing between Imaams Maalik and Shaafi’ee not Ir’jaa?!) [Adh-Dhari’ah 1/162]

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

The wars that take place between the Muslims and the splitting are only brought about by the people of desires, such as the Khawaarij, the Mutazilah and other than them! The people of desires are the ones who cause the fitnah—the Mutazilah, the khawaarij, the Rawaafid (Shiites) and other than them. Fitnah does not occur except from them and as a result of them. Who murdered Uthmaan (radiyallaahu-anhu)? Who murdered Ali (radiyallaahu-anahu)? Who were the ones that ignited the fitnah between the Muslims thereafter? It was no one else other than those people of desires. Who misled Al-Mamoon and those rulers who came after him to put Ahlus Sunnah to trial, until their Imaam Ahmad Bin Hanbal (rahimahullaah) was beaten and imprisoned? It was no one else other than the people of desires. Who brought about the imprisonment of Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) until he died in prison? It was no one else other than those people of desires! It is upon us to be cautious of these people because the end result of their fitnah leads to the splitting of the unity of the Muslims, rebellion against the Muslim rulers and splitting the Jamaa-ah of the Muslims, so that they become divergent groups and parties, which is the opposite of being one united Ummah. Paraphrased… listen to audio on this link: https://salafidawahmanchester.com/2016/02/reminder-ahlul-ahwaa-i-e-the-people-of-bidah-are-the-ones-who-start-the-wars/

Also read on this link at by Shaikh Abu Iyaad, may Allah preserve him

http://www.ikhwanis.com/index.cfm

The Sab’iyyah, Raafidah and Khaarijiyyah: Historical and Contemporary Interplay Between Rafd and Khaarijiyyah: http://www.ikhwanis.com/articles/fqfejnx-the-sabiyyah-raafidah-and-khaarijiyyah.cfm

Shaikh Shamsuddeen Al-Afghaanee, may Allah have mercy upon him, said:

Ahlul Bidah are the ones who kindle trials and disorder.  They are a chaotic people and are deprived of safety and security.  They are a people of trials and disturbance as opposed to Ahlul Hadeeth Was-Sunan (i.e. those who steadfastly follow the ahaadeeth of the Prophet and his Sunnah). Have they (i.e. the people of Sunnah) committed what the people of bidah and trials have committed?! The people of bidah trespass- alongside enmity and innovation- whilst Ahlus Sunnah respond and defend (the religion).

عداء الماتريدية للعقيدة السلفية
1/26-27

[1] Notification to Ahlul Bidah and Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Articles, Bid'ah (Innovation), Contemporary Issues, Innovations In Islam (Bidah), Methodology - 'Manhaj', Refutations, Scholars of Islam.

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

Al-Allamah, The Grand Mufti of Saudi Arabia, Al-Allamah Salih Al-Fawzan, may Allah preserve him, was asked: “When we give advice to some of those who educate and nurture the youth against the evil scholars, they say: ‘take the good they have with them and abandon their mistakes’. Is this correct?”

Answer: And all praise and thanks is due to Allah, there are scholars of the Sunnah and uprightness. Allah, Glorified be He, free from all imperfections, has not made it that you have a need of the evil scholars and the books of misguidance, while we have authentic books. Therefore, we adhere to these matters, neither go to the scholars of misguidance nor the Mubtadi’ah, nor to the books that are mixed (with falsehood). And all praise and thanks is due to Allaah, we have pure and good books, and scholars, thus, we adhere to the scholars and the authentic books. [Al-Ijaabaat Al- Muhimmah 1/144-145]