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

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

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

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

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

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

 

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

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

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

 

The Aghaaleet

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

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

 

The Tuboobiyyaat

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

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

[1] Jaami Bayaan Al-Ilm 1087

[2] Jaami Bayaan Al-Ilm. Number 2038

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

 

Caution to Judges and Muftis

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

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

Mistakes of The Sincere Scholars In Ijtihaad

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

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

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

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

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

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return, and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [13]

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

[2] Al-Muwaafaqaat. 5/84

[3] Al-Muwaafaqaat. 3/123

[4] Siyar A’laam An-Nubula 6/324

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

[6] Al-Muwaafaqaat 5/221

[7] I’laam al-Muwaqqi’een 6/125

[8] I’laam al-Muwaqqi’een 6/124

[9] Al-Bukhari Number 7352

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

[11] Raf’ul Ish’tibaah. pages 152-153

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

[13] Saheeh Muslim Number: 2720

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

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

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

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

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

—————————-

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

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

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

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

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

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

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

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

As knowledge becomes increasingly accessible, it is crucial to prioritise critical self-scrutiny amidst the intense craving for recognition

Written by Abdullah Jallow on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Seeking Knowledge, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

As knowledge becomes increasingly accessible, it is crucial to prioritise critical self-scrutiny amidst the intense craving for recognition that is exposing some of the heart’s subtle vain desires!

Allah [The Most High] says:

قُلۡ هَـٰذِهِۦ سَبِيلِىٓ أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ عَلَىٰ بَصِيرَةٍ أَنَا۟ وَمَنِ ٱتَّبَعَنِى‌ۖ وَسُبۡحَـٰنَ ٱللَّهِ وَمَآ أَنَا۟ مِنَ ٱلۡمُشۡرِكِينَ

Say (O Muhammad): “This is my way; I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah).”

[أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ – I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism)]. Al-Allaamah Saalih Al-Fawzaan [may Allaah preserve him] said: This part of the Ayah contains a notification regarding sincerity because some people call to themselves. It may be that a person propagates, and delivers lectures and sermons, but his goal is to become apparent to the people [Foonote a] – to receive some status, be praised, and that people gather and become numerous around him. If this is his aim, then he is not a caller to (the path of) Allah; rather he is a caller to himself. The person who abandons Dawah has abandoned a great obligation and the person who is not sincere in Dawah has fallen into great danger because Dawah has to be carried out sincerely for the sake of Allah and the aim should be to establish Allah’s Shariah- to guide and benefit the people, whether you are praised or rebuked. As for some people, when they are not praised and promoted, they abandon Dawah. This is proof that such a caller is not a caller to Allah, rather he only calls to himself. Therefore, the Muslim should be warned that his aim in Dawah should be sincerity, to benefit the people, free them from Shirk and bidah, free them from those affairs that are in opposition to the Shariah and fulfil what is obligated to him. 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 judgement 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] [1]

Ahlus Sunnah Wal Jamaa’ah are not harmed by those who oppose them. If you are with them- all praise is due to Allah, they are pleased with this because 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 Allah comes to pass (i.e. the day of judgement) whilst they are upon the (truth)”. The one in opposition does not harm except himself. What is given consideration is not the large 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), he is the one upon truth and he is the Jamaa’ah. [Footnote b] The Jamaa’ah does not necessitate large 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 upon truth, then – all praise is due to Allaah- this is strength; but if the majority oppose it (i.e. the truth), we side with the truth even if only a few are upon it”. [2]

[Footnote a]: Allah’s Messenger [peace and blessings of Allah be upon him] said, “Allah loves a slave who is pious, self-sufficient and unnoticed”. [Saheeh Muslim 2965]

Taqiy: Fears Allah [The Mighty and Majestic], fulfils Allah’s commands and keeps away from what Allah has prohibited. Fulfils Allah’s commands, such as performing the prayer and performs it in congregation in the Masjid, pays the Zakaat and giving it to the one entitled to it, fasts the month of Ramadhaan, treating orphans with kindness and other types of acts of piety, righteousness and means to do good. Ghaniy: Self-sufficient- does not need the people and suffices himself with Allah. He does not ask the people anything [I] and does not lower himself to the people (i.e. due to needing them) [II]; rather he does not need the people. He knows himself, suffices himself with his Lord and does not pay attention to other than his Lord. Khafiy: hidden or unnoticed: He does not make himself manifest and does not give importance to manifesting himself amongst the people, to be pointed out or for people to speak about him. You find him between his house and his (local) Masjid and vice versa; from his house to his relatives and his brothers, whilst being unnoticed, and makes himself unnoticed. However, this does not mean that if Allaah grants a person knowledge, he confines himself in his house and does not teach the people. This is in opposition to piety (because) teaching the people is better for him than being confined in his house and does not benefit the people with his knowledge, or he sits in his house and does not benefit the people with his wealth; rather if the affair is between being conspicuous- to manifest himself or make himself visible, and between hiding himself (i.e. without a need to make himself manifest), then he chooses to hide; but if it is the case that he must make himself apparent, then he has to make himself apparent. This is beloved to Allaah [The Mighty and Majestic]. [3]

[I] Asking the people: Al-Allaamah Rabee Bin Haadee [may Allah preserve him] quoted Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] who stated, “The initiate affair with regards to asking the creation is that it is forbidden to do so, but it is permissible in when there is a necessity, but it is better to abandon doing so out of reliance on Allah. [4]

[II] Lowering Oneself: Imaam Ibn Hibbaan [may Allaah have mercy upon him] said, “It is obligated on a sensible person that he adheres to humility and avoids pride. Humility is of two types- the first one is praiseworthy and the other is blameworthy. Praiseworthy humility is when one abandons insolence and mockery. Blameworthy humility is when a person humbles himself in the presence of one who possesses the things of the worldly life and desires what such a person possesses. Therefore, a sensible person maintains his abandonment of blameworthy humility in all circumstances and he does not depart from praiseworthy humility. [5]

Imaam Fudayl Ibn Iyaadh [may Allah have mercy upon him] said, “If you are able not to be known, then do so. Is there anything against you if you are unknown? Is there anything against you if you are not praised? Is there anything against you if you are considered blameworthy in the sight of the people but praiseworthy in the sight of Allah [The Mighty and Majestic]?” [6]

Imaam Ibraaheem An-Nakha’ee [may Allah have mercy upon him] said, “It is enough a trial that a person is pointed out due to his religious or worldly affairs, except the one whom Allah protects”. [7]

Shaikh Al-Islaam Ibn Taymiyyah [may Allah have mercy upon him] said, “There are many cases in which the souls are mixed with Ash-Shahawaat Al-Khafiyyah [i.e. desires that are concealed, subtle etc] that corrupts its fulfilment of (perfect) love of Allah, servitude to Him and establishment of the religion sincerely for the sake of Allaah, 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 [show off] and Shahwa Al-Khafiyyah’. It was said to Abu Daawud As-Sijistaani, ‘What is Ash-Shahwa Al-Khafiyyah?’ He said, ‘Love of leadership’”. [8]

Al-Allaamah Rabee Bin Haadee Al-Mad’khali [may Allah preserve him] said: O youth! Be mindful of Shaytaan who is next to you. Seek Allah’s protection against his destructive evil whispers. [Allaah (The Most High) said]:

[وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيۡطَـٰنِ نَزۡغٌ۬ فَٱسۡتَعِذۡ بِٱللَّهِ‌ۖ إِنَّهُ ۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ – And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad) (from doing good, etc.), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower]. [Surah Fussilat’ Aayah 36]

If you sense that your soul is inclined towards showing off to the people and bragging about knowledge, then turn to Allaah, lower and humble yourself in His presence, and ask Him to grant you sincerity and to save you from Shaytaan – to save you from his whispers and plots. One of the scholars said, “Indeed, it is extremely difficult [upon a person] whose enemy can see him, but he cannot see him.” He [i.e. this scholar] said this when he explained the statement of Allah [The Blessed and Exalted] about Shaytaan and his armies: [إِنَّهُ ۥ يَرَٮٰكُمۡ هُوَ وَقَبِيلُهُ ۥ مِنۡ حَيۡثُ لَا تَرَوۡنَہُمۡ‌ۗ – Verily, he and (his soldiers from the jinns or his tribe) see you from where you cannot see them. [Surah Al-A’raaf’ Ayah 27]

He [i.e. that scholar] said, “By Allah! Indeed, it’s a bitter feud and extreme difficulty [for the one] whose enemy can see him, but he cannot see him, except for the one whom Allah safeguards’’- meaning: This enemy is more dangerous than the army you can see that has troops and strength. This hidden enemy – whom you cannot see – is extremely difficult and will destroy you whilst you are unaware and unable to see him. We ask Allaah for well-being”. [9]

 

Footnote b: 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”. [9]

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]. [Surah Al-Munaafiqoon. Ayah 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]

The Goal Behind Co-operation

Allaah [The Most High] said: [ وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ – Help you one another in Al-Birr and At-Taqwa [virtue, righteousness and piety]; but do not help one another in sin and transgression. [Surah Al-Maa’idah. Ayah 2]

Imaam Ibnul Qayyim [may Allah have mercy upon him] said: This Ayah contains all the Masaalih (things that will bring about benefit and repel harm) for the salves in their worldly affairs and in the Hereafter- amongst themselves or concerning their relationship with their Lord. That is because every servant finds himself within two circumstances and obligations – either to fulfil the obligations owed to Allah or the obligations owed to Allah’s creation. As for the obligations owed to the creation, they include (righteous) association, companionship, aiding one another upon what Allah loves, and obedience to Allah, and that is the goal behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through righteousness and piety because it is the basis of all matters of the religion. A deed cannot be considered an act of obedience to Allah and an act that gets one close to Allaah until it is based on Eemaan, so that which leads to the performance of that deed is solely due to Imaan – neither (un-Islamic) customs nor desires, neither seeking praise nor status and other than it; rather it should be solely based on Eemaan and the aim behind it should be to attain Allaah’s reward and seeking after Allaah’s Pleasure. [13]

We ask Allah:

A Tremendous Supplication That Gathers Issues of [Aqeedah (Belief), Worship and Manners] Said After The Tashahud and Before Tasleem:

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 Imaan, and make us (from those who are) guided and guiding (others). [14]

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. [15]

[1] An Excerpt from ‘I’aanah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed’ pages 97-98 Publisher: Ar-Risaalah Publishers 1st edition 1428AH (Year 2007). Slightly paraphrased

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

[3] Explanation of Riyaadus Saaliheen. Chapter 69. Vol 3. Page 509. Publisher: Al-Maktabah Al-Arabiyyah As-Su’oodiyyah Edition 1425AH. slightly paraphrased

[4] Qaa’idah Jaleelah Fee at-tawassul Wal-Waseelah. page 7. Publisher Maktabah al-Furqan. 1st Edition 1422 (Year 2001)]

[5] An Excerpt from Rawdatul Uqalaa page 58

[6] Hilyatul Awliyaa 8/89

[7] Taareekh Dimashq 18/33

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

[9] Marhaban Yaa Taalibal Ilm’ pages 55-57

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

[11] An Excerpt from ‘Majmoo Al-Fataawaa 12/ 412-416

[12] قم المعاند – 2/547

[13] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim Al-Jawziyyah’ Vol 1 pages 307-311. Publisher: Daar Ibn Al-Jawziyyah 2nd Ed, 1431AH- Slightly paraphrased]

[14] Sunan An-Nasaa’ee’ Number 1305. Graded authentic in “As-Saheehah” Number 1301

[15] Saheeh Muslim Number: 2720

 

Surprised that some Zionist soldiers transgressed to the extent that they entered a Masjid in Jenin?!

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Export, Morals and Manners - 'Akhlaaq', Refutations, Shirk, Sin, Worship - 'Ibaadah'.

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

Allah [The Exalted] said:
قَدْ بَدَتِ ٱلْبَغْضَآءُ مِنْ أَفْوَٰهِهِمْ وَمَا تُخْفِى صُدُورُهُمْ أَكْبَرُ

Hatred has already appeared from their mouths, but what their breasts conceal is far worse. [Surah Al-Imran. Ayah 118]

Some Muslims are surprised that some Zionist soldiers transgressed to the extent that they even entered a Masjid in Jenin and pronounced their symbols of kufr, innovated and abrogated acts of worship; but this is not surprising from two perspectives. First, they inherited this path from their misguided predecessors, as Allah says:

[ وَأَنَّ ٱلْمَسَٰجِدَ لِلَّهِ فَلَا تَدْعُوا۟ مَعَ ٱللَّهِ أَحَدًا – And the mosques are for Allah (Alone), so invoke not anyone along with Allah]. [Surah Al-Jinn. Ayah 18]

As the greatest places of worship, the Mosques are built for devotion to Allah alone, and submission to His Greatness and Might. [1] Whenever the Jews and Christians [i.e. those who altered the Torah and the Injeel after the departure of Prophets Musa and Isa (peace be upon them)] entered their (churches, monasteries, synagogues, etc), they would ascribe partners to Allah in worship, so Allah commanded the believers to single out Allah alone in their invocation whenever they enter the Mosques, and He meant all the Masaajid. [2]

Second, their acts of Kufr (disbelief) are worse than their war crimes and transgressions against that Mosque in Jenin. Allah says: [وَٱلْفِتْنَةُ أَشَدُّ مِنَ ٱلْقَتْلِ – And Fitna (tribulation) is worse than killing]. [Al-Baqarah 191] – Meaning, since fighting at the Sacred Masjid (i.e. the Kabah) was considered to be corruption in this sacred land (i.e. Makkah), Allah [The Exalted] informed us that the corruption that results from the Fitna (tribulation) of Shirk and hindering the people from the religion He has ordained is worse than the corruption of killing. [3]

The Destructive Consequences of Kufr (Disbelief)

Allah [The Exalted] said:

وَإِذۡ قَالَ إِبۡرَٲهِـۧمُ رَبِّ ٱجۡعَلۡ هَـٰذَا بَلَدًا ءَامِنً۬ا وَٱرۡزُقۡ أَهۡلَهُ ۥ مِنَ ٱلثَّمَرَٲتِ مَنۡ ءَامَنَ مِنۡہُم بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۖ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ ۥ قَلِيلاً۬ ثُمَّ أَضۡطَرُّهُ ۥۤ إِلَىٰ عَذَابِ ٱلنَّارِ‌ۖ وَبِئۡسَ ٱلۡمَصِيرُ

And (remember) when Ibrahim (Abraham) said, “My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.” He (Allah) answered: “As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!” [Surah Al-Baqarah. Aayah 126]

Meaning, when Ibraaheem supplicated for this house (i.e. the Ka’bah) and its surrounding areas that Allah make it a city of security and provide its inhabitants with various types of fruits; he then restricted his supplication to the believers out of showing good manners in the presence of Allaah, because the first part of his supplication was unrestricted (when he ask for all his children) and thus the response came as a restriction. So, he restricted his supplication for provision to the believers, even though Allah’s Provision reaches both believers and disbelievers, the disobedient person and the obedient person. Allah said: [وَمَن كَفَرَ – As for him who disbelieves]- Meaning, I will bestow on all of them- both Muslims and disbelievers. The Muslim utilises this provision to worship Allaah and then proceed towards the bliss of paradise, but as for the disbeliever, he enjoys himself for a short period (in the life of this world), [ثُمَّ أَضۡطَرُّهُ ۥۤ إِلَىٰ عَذَابِ ٱلنَّارِ‌ۖ وَبِئۡسَ ٱلۡمَصِيرُ – then I shall compel him to the torment of the Fire, and worst indeed is that destination!] [4]

Allah [The Exalted] said: [وَقُلِ ٱلۡحَقُّ مِن رَّبِّكُمۡ‌ۖ فَمَن شَآءَ فَلۡيُؤۡمِن وَمَن شَآءَ فَلۡيَكۡفُرۡ‌ۚ – And say: “The truth is from your Lord.” Then whosoever wills, let him believe, and whosoever wills, let him disbelieve]- Meaning – O Muhammad! Say to the people: This is the truth from your Lord and certainly He has clearly explained the difference between guidance and misguidance, distinguished between the path of upright conduct and deviation, the traits of those who are blessed and the traits of those who are wretched have been distinguished based on that which Allah has explained through the speech of His Messenger. Therefore, after it has been manifested and made clear, and there remains no ambiguity, then [فَمَن شَآءَ فَلۡيُؤۡمِن وَمَن شَآءَ فَلۡيَكۡفُرۡ‌ۚ – Then whosoever wills, let him believe, and whosoever wills, let him disbelieve] – Meaning, nothing remains except to follow one of the two paths based on whether a person is blessed with guidance or not. Indeed, Allah granted a person free will by way of which he can choose between faith and disbelief, and between good and evil; so whoever believes then indeed he has been blessed with what is correct and whoever disbelieves then indeed the proofs have been established against him. There is no compulsion as Allaah stated in another verse:

لَآ إِكۡرَاهَ فِى ٱلدِّينِ‌ۖ قَد تَّبَيَّنَ ٱلرُّشۡدُ مِنَ ٱلۡغَىِّ‌ۚ فَمَن يَكۡفُرۡ بِٱلطَّـٰغُوتِ وَيُؤۡمِنۢ بِٱللَّهِ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ لَا ٱنفِصَامَ لَهَا‌ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ

There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower. [Surah Al-Baqarah. Aayah 256]

And regarding Allaah’s statement, [فَمَن شَآءَ فَلۡيُؤۡمِن وَمَن شَآءَ فَلۡيَكۡفُرۡ‌ۚ – Then whosoever wills, let him believe, and whosoever wills, let him disbelieve], this does not mean that one is given permission in both affairs (i.e. belief and disbelief), but rather the statement is a threat and warning to those who choose disbelief after the affair has been explained thoroughly.

Then Allah mentions the final abode of both groups, saying:

إِنَّآ أَعۡتَدۡنَا لِلظَّـٰلِمِينَ نَارًا أَحَاطَ بِہِمۡ سُرَادِقُهَا‌ۚ وَإِن يَسۡتَغِيثُواْ يُغَاثُواْ بِمَآءٍ۬ كَٱلۡمُهۡلِ يَشۡوِى ٱلۡوُجُوهَ‌ۚ بِئۡسَ ٱلشَّرَابُ وَسَآءَتۡ مُرۡتَفَقًا
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ إِنَّا لَا نُضِيعُ أَجۡرَ مَنۡ أَحۡسَنَ عَمَلاً
أُوْلَـٰٓٮِٕكَ لَهُمۡ جَنَّـٰتُ عَدۡنٍ۬ تَجۡرِى مِن تَحۡتِہِمُ ٱلۡأَنۡہَـٰرُ يُحَلَّوۡنَ فِيہَا مِنۡ أَسَاوِرَ مِن ذَهَبٍ۬ وَيَلۡبَسُونَ ثِيَابًا خُضۡرً۬ا مِّن سُندُسٍ۬ وَإِسۡتَبۡرَقٍ۬ مُّتَّكِـِٔينَ فِيہَا عَلَى ٱلۡأَرَآٮِٕكِ‌ۚ نِعۡمَ ٱلثَّوَابُ وَحَسُنَتۡ مُرۡتَفَقً۬ا

Verily, We have prepared for the Zalimun (disbelievers in Allah and His Messenger), a Fire whose walls will be surrounding them. And if they ask for help (relief, water, etc.) they will be granted water like boiling oil, that will scald their faces. Terrible the drink, and an evil Murtafaqa (dwelling, resting place, etc.)! Verily! As for those who believe and do righteous deeds, certainly! We shall not suffer to be lost the reward of anyone who does his (righteous) deeds in the most perfect manner. These! For them will be ‘Adn (Eden) Paradise (everlasting Gardens); wherein rivers flow underneath them, therein they will be adorned with bracelets of gold, and they will wear green garments of fine and thick silk. They will recline therein on raised thrones. How good is the reward, and what an excellent Murtafaqa (dwelling, resting place, etc.)! [5]

[1] Tafseer as-Sadi

[2] Al-Baghawi

[3] As-Sadi

[4] Tafseer As-Sadi

[5] Tafseer As-Sadi

[4] Remind those who praise or retweet without clarity that Al-Allaamah Rabee reminds us about the trials and the obligation of clarity

Written by Salafi Dawah Manchester on . Posted in Brotherhood, 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.

Abu Hurairah [may Allah be pleased with him] narrated that Allah’s Messenger [peace and blessings of Allah be upon him] said, “Hasten to perform good deeds before a trial that is similar to the dark part of the night, (in which) a man will be a believer in the morning and an unbeliever in the evening, or he will be a believer in the evening and an unbeliever in the morning, and sell his religion for some things of the worldly life”. [Saheeh Muslim. Number 118]

Al-Allaamah Rabee Bin Haadi [may Allah protect him] said: “Many trials have occurred, amongst them the trial of the khawaarij, the Rawaafid (see footnote a) and killing. Deviation and misguidance have occurred – either fighting and trials (related) to politics, creed, methodology, and what is similar to them. Many people who were to be destroyed were destroyed and the one whom Allah protected was saved and (enabled) to adhere to the true methodology. Therefore, during every trial, they (the scholars of Ahlus Sunnah) must openly proclaim the truth and clarify it for the people. They should distinguish – for them – between guidance and misguidance, between truth and falsehood, the manner in which the people will be safeguarded from these trials, the path through which they will be saved from entering into trials and other affairs (by way of which) Allah guides this (victorious) group when (they) face every trial”. [1]

“Yes, a man may be upon truth and then you do not see him thereafter except that he has become a disbeliever or a misguided innovator (in religious affairs)! This is nothing else but humiliation! He used to claim that he is upon good, a possessor of knowledge and upon the truth, but then he falls into disbelief- either Kufr Akbar or kufr Asghar. This is ignominy and Allah’s Protection is sought. How many people have been humiliated and exposed by a trial! [Suddenly] you come to know of them and their false claims are unveiled, and their reality is clarified for you”. [2]

The Shaikh also stated: A believer always fears that his situation will change. It has been reported from Aa’isha and Anas [may Allah pleased with them] that the Messenger [peace and blessings of Allah be upon him] often (supplicated), “يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ – O turner of the hearts (Allah)! Keep my heart firm upon your religion”. I [i.e. Aa’isha or Anas] asked, “O Allah’s Messenger! We believe in you and what has been revealed to you, so do you fear for us?” He said, “Yes, indeed the hearts are between two fingers among the fingers of Allah and He turns them how He pleases”. By Allah! This is (true) understanding – that a person does not feel safe about himself, for indeed Satan flows through the human being like blood. (a) Therefore, a person should guard his heart, intellect and deeds ardently more than the (manner in which) he guards his wealth and honour. Whoever is given authority to look after his own affairs, it is obligated on him to guard his heart before everything else.

[رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ – Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower]. [Surah Al Imraan’ Ayah 8] [3]

“I warn my brothers against the Fitan (trials, temptations) and that they turn to Allah (for help) to keep them steadfast upon the Religion. They should supplicate a lot (just as Allah taught the believers that they say),[رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ – Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower]. [Surah Al Imraan’ Ayah 8]

They should make this tremendous supplication often and the supplication which Allah’s Messenger used to make often. Anas said that Allah’s Messenger used to say a lot, “O Turner of the hearts, keep my heart firm upon your religion”. So the companions said, “O Allah’s Messenger! Do you fear for us?” He said, “Yes, indeed the hearts are between two fingers from the fingers of Allah, and He turns them however He wills”. [4]

We ask Allah:

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 Imaann, and make us (from those who are) guided and guiding (others). [Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (may Allah have mercy upon him) in As-Saheehah Number 1301]

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

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

يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغيثُ أَصْلِحْ لِي شَأْنِيَ كُلَّهُ وَلاَ تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ

O Ever Living! O The Self Subsisting, Upon Whom Everything Depends! By Your mercy I seek assistance; rectify for me all of my affairs and do not leave me to myself, even for the blink of an eye. [Imaam Albaani declared it Hasan in Silsilah As-Saheehah Number 227]

a: http://www.aqidah.com/creed/articles/hxnhe-the-splitting-of-the-muslim-ummah-part-3.cfm – By Shaikh Abu Iyaad [may Allaah preserve him]

b: https://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/ – By Shaikh Abu Khadeejah [may Allaah preserve him]

[1] An Excerpt from ‘Adh-Dharee’ah Ilaa Bayaan Maqaasid Kitaab Ash-Sharee’ah – 1/200-202]

[2]An Excerpt from ‘Adh-Dharee’ah Ilaa Bayaan Maqaasid Kitaab Ash-Sharee’ah – 1/200-202]

[3] An Excerpt from Marhaban Yaa Taalibal Ilm’ pages 75-76]

[4]An Excerpt from Marhaban Yaa Taalibal Ilm. Pages 204-205]

One of the powerful supplications to remember whilst supplicating for our defenceless Palestinian brothers and sisters

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Brotherhood, Contemporary Issues, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Worship - 'Ibaadah'.

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

Anas Bin Malik [may Allah be pleased with him] said, I was sitting with Allah’s Messenger [peace and blessings of Allah be upon him] and a man was offering prayer. He then made supplication:

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِأَنَّ لَكَ الْحَمْدَ لاَ إِلَهَ إِلاَّ أَنْتَ الْمَنَّانُ بَدِيعُ السَّمَوَاتِ وَالأَرْضِ يَا ذَا الْجَلاَلِ وَالإِكْرَامِ يَا حَىُّ يَا قَيُّومُ

“O Allah, I ask You by virtue of the fact that (all) praise is due to You, there is no deity worthy of worship, except You, The Beneficent Bestower of Bounties. The One such that all favors and blessings originate from Him. Al-Mannaan (The One Who granted them and favored the creation with them). (a) The Originator of the Heavens and the Earth, the Owner of Majesty and Honour. The Ever-Living Who always remains without any beginning or any end, with Perfect and Ever-Lasting Life, Who never dies nor passes away, The Self-Subsisting One upon Whom everything depends. The One Who sustains everything that exists. The One Who has no need whatsoever of anything but rather everything in existence has total need of Him”. (b) The Prophet then said, “He has supplicated Allah using His Greatest Name when supplicated by this name, He answers, and when asked by this name He gives”. [1]

A Muslim Ruler Gives a Summary of The Well-known Brutality of a Government In Which Far-right Yahood Have Been Given Positions of Authority

https://salafidawahmanchester.com/2023/10/18/a-muslim-ruler-gives-a-summary-of-the-well-known-brutality-of-a-government-in-which-far-right-yahood-have-been-given-positions-of-authority/

Refs [a] and [b]: Names and Attributes of Allah by Shaikh Abu Talhah [may Allah have mercy upon him and his wife]

[1] Saheeh Sunan Abee Dawud 1495]

[11.2] Abu Makkah’s Companion (Muhammad Abdur Razzaaq) Opens a Can of Worms

Written by Salafi Dawah Manchester on . Posted in Bid'ah (Innovation), Contemporary Issues, Deviated Callers & Individuals, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Sin, Worship - 'Ibaadah'.

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

Muhammad Abdur-Razzaaq stated:

Imaam Ahmad [may Allah have mercy upon him] stated in a letter to the Khaleefah Al-Mutawakkil [may Allah have mercy upon him], “Among other things, it is not permissible to seek the aid and assistance of Ahlul Bid’ah Wal-Ahwaa [the people of Bidah and vain desires] in anything regarding the affairs of the Muslims because that is of greater harm upon the religion”. [1]

We ask Muhammad: Is there anything that a supporter of bid’ah would accomplish that the Scholars of Sunnah of our time haven’t already done, whether through their speech, publications, refutations, or the clarifications of their upright students in the East and the West?! In addition to the fact that this person still upholds his bid’ah, does Islam need a proponent of bid’ah to defend anything on its behalf?! Is it not more important for a proponent of Bid’ah in the East or West to give up his Bid’ah than to refute the Kuffaar, which has been done for many years and is still being done by upright people of Sunnah?! Can Muhammad guarantee that applauding any proponent of Bidah will not garner him more esteem and make the people more inclined towards him, making him a greater trial and evil for the common people and those duped by him?!

Imam Ash-Shaatibee [may Allah have mercy upon him] said: “Indeed, showing reverence to a person of Bid’ah is the basis of two corruptions that lead to the destruction of Islam. One of them is that the ignorant and the common people will pay attention to that reverence, and believe that the Mubtadi is the best of people and that what he is doing is better than what others are doing, so this leads them to follow him in his Bida’ah and not follow Ahlus Sunnah in their adherence to Sunnah. The second affair is that if he is shown reverence due to his Bid’ah, this would become like the spur for him to initiate Bid’ah in everything. And whatever the case may be, Bida’ah will become alive and the Sunan dies, which is the destruction of Islam itself”. [2]

Finally, Al-Allaamah Rabee Bin Haadi Al-Madkhali [may Allah preserve him] stated: Being mindful of Ahlul Bid’ah, having hatred for them, boycotting and cutting them off is the correct path of protection of Ahlus Sunnah against falling into their Fitnah. Being lackadaisical about them, having a good suspicion of them, and inclining towards them is the beginning of the path of misguidance and deviation.

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

Who is more unjust than Ahlul Bid’ah? Ahlul Bid’ah are more evil than the sinners and the disobedient, and for that reason, the Jusrist of Basra and the most intelligent of them Salaam Bin Abee Mutee [may Allah have mercy upon him] said, “It is more beloved to me that I meet Allah with Hajjaaj’s scroll of (deeds in the Hereafter) than meet Him with Amr Bin Ubaid’s”. Amr Bin Ubaid was a Zaahid and a worshipper Maashaa-Allaah, but he was a Mubtadi and a misguided one, and Hajjaaj was an evil-doer, a shedder of blood, and a criminal. He [Salaam Bin Abee Mutee] held that if he were to make a choice between meeting Allah with Hajjaaj’s scroll and that of Amr Bin Ubaid, he would choose to meet Allah with Hajjaaj’s -the bloodshedder and oppressive evil doer. And why is this? Due to his realisation of the danger and ugliness of bid’ah. And it is enough for us that the Messenger [peace and blessings of Allah be upon him] described (bidah) in his khutbah as the worst of all affairs, as reported in the Hadeeth of Jaabir [may Allah be pleased with him]. [3]

Question to Muhammad: We are all aware that Zuhd and commitment to worship are virtues adored by the Ummah, and those who possess these outstanding traits are held in high regard; therefore, why did Salaam Bin Abee Mutee regard the Mubtadi’ah in such a way that a Zaahid and dedicated worshipper was not honoured in his eyes?! The answer is very clear for everyone to see.

To be continued…InShaaAllah

[1] Juz Feehi Imtihaan As-Sunnee Min Al-Bid’ee. page 76

[2] Al-I’tisaam 1/114]

[3] An Excerpt from “Al-Mawqif As-Saheeh Min Ahlil Bidah”. page 12. Slightly paraphrased.

[11.1] Abu Makkah’s Companion Opens a Can of Worms

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Refutations, Worship - 'Ibaadah'.

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

Muhammad Abdur-Razzaaq stated:

First, if what is intended in Muhammad’s statement is someone who has bidah, but he deserves an excuse based on what the upright people of knowledge – those who are well-acquainted with his affair – know about him in detail, as well as the fact that the clear proofs have not been established against him, then indeed, here is what is said about such a person: “Someone who was from Ahlus-Sunnah, well known for seeking the truth but he fell into a subtle bid‘ah. So if this person dies, then it is not permitted to make tabdī’ of him, rather he is mentioned with good. And if he is alive, he is advised and the truth is made clear to him, and one does not hasten to make tabdī’ of him, but if he persists [upon innovation], then he is declared an innovator. Shaikhul-Islām Ibn Taymiyyah (rahimahullaah, died 728H) stated: “There are many from the Mujtahidīn (Scholars) of the Salaf and of later times who spoke with and acted upon innovation whilst not knowing it to be an innovation. This was either due to weak ahadīth that they thought were authentic, or Quranic Verses they understood in an incorrect manner, or due to an opinion one would hold in an issue because the texts had not reached him. So if a man fears his Lord to the best of his ability, he enters into the saying of Allāh: “Our Lord, do not take us to account if we are forgetful or mistaken.” And there occurs in a hadīth that Allāh stated [in response]: “I have done so.” And this matter has been explained in another place”. [1]

Second, if what is intended in Muhammad’s statement is one who is not known to be from Ahlus Sunnah as well as the fact that he is a caller to Bidah and he has no excuse, then indeed, the affair is even more serious.

Third, if what is intended is an ignorant person, then indeed, everyone knows that such a one should be reminded that some of the Scholars stated “Silence beautifies the Scholar and conceals the ignorance of the ignoramus”.

However, regardless of who this person may be, the first, the second, or the third, it is not allowed to mention the people of Bidah with praise. Al-Allaamah Saalih Al-Fawzaan [may Allaah preserve him] said: “It is not permissible to exalt and praise the proponents of Bidah even if they have some truth with them. That is because raising and praising them will spread their bidah and place them amongst the sincere ones who are taken as examples amongst distinguished men of this Ummah. The proponents of Bidah must be warned against and shunned even if they have some truth with them. Indeed, the most astray are not devoid of some truth, but as long as they have Bidah with them and sinful views, it is not permissible to praise and exalt them. It is impermissible not to have an objection against their Bidah because this spreads bidah, belittles the Sunnah and by way of this, the Mubtadi will emerge and become a guide for the Ummah. As for the consideration that the Mubtadi has some truth, this does not justify praising him. This -to a far greater extent- is against what is of overriding benefit, and it is known based on a principle in the religion that preventing harm takes precedence over seeking that which is of benefit. With regard to having hatred for the Mubtadi, the harm that is repelled from the Ummah is weightier than the benefit possessed by the Mubtadi. And had we adhered to this [praising an innovator because he has some truth with him], then no one would have been judged to be misguided and declared a Mubtadi because there is not a Mubtadi except that he has some truth and adherence to the Sunnah. The Mubtadi may neither be a disbeliever nor in opposition to all the Islamic legislation; rather he is either a Mubtadi in some or most of the affairs. (Footnote a) However, if the Bidah is particularly related to affairs of Creed and Methodology, then it is dangerous indeed because it will become an example (to be followed), Bidah will spread and the Mubtadi’ah will become active in spreading their Bidah. Therefore, this person who praises Mubtadi’ah and makes their affair obscure to the people -due to some truth they have – is one of two: either one ignorant of the methodology of the pious predecessors and their stance against the Mubtadi’ah, and it is neither permissible for this ignorant one to speak nor is it permissible for the Muslims to listen to him; or he is one who has an objection to the truth because he knows the danger of Bidah and the Mubtadi’ah, but he wishes to spread Bidah. Nevertheless, this is a dangerous affair and it is not permissible to be lackadaisical with regard to Bidah and its adherents whatever that may be. [2]

Finally, Muhammad has not made it known the specific individual intended in his statement so that the affair of such one is scrutinised based on what the upright Scholars or elder students of knowledge know about him in detail.

Abu Qilaabah said, “May Allaah fight the poet [an expression of amazement in Arabic] who said: Do not ask about a man, but ask about his companion. For every person guides himself by his companion. This poetry is by Adee bin Zaid, and al-Asma’ee said about it, “I have never seen a line of poetry which resembles the Sunnah more than this saying of Adee bin Zaid.” Al-Ibaanah (2/439)

Abu Hurairah – radiallaahu anhu – said, the Messenger of Allaah said, “A person is upon the deen of his friend, so let each one of you look at whom he befriends.” Saheeh. Refer to Silsilah as-Saheehah of al-Albaani (no.927)

Ibn Mas’ood – radiallaahu anhu – said, “Indeed a person walks alongside and accompanies the one whom he loves and who is like him.” Al-Ibaanah (2/476)

Abu ad-Dardaa – radiallaahu anhu – said, “It is from the fiqh (understanding of a person) that he [chooses] those whom he walks with, whom he enters upon (visits) and whom he sits with.” Al-Ibaanah (2/477)

Imaam Al-Awzaa’ee said, “Whoever hides his innovation from us will not be able to hide his companionship from us.” Al-Ibaanah (2/476)

Al-A’mash said, “They (the Salaf) did not used to ask anything more about a person after having asked about three affairs: Who he walks with, who he enters upon (i.e. visits) and who he associates with amongst the people.” Al-Ibaanah (2/478)

Abdullaah bin Mas’ood -radiallaahu anhu – said, “Make consideration of the (regions of the) Earth by the names given to them and make consideration of a person by his companion.” Al-Ibaanah (2/479)

Muhammad bin Ubaid al-Ghulaabee said, “The Ahl ul-Ahwaa (People of Desires) hide everything except their intimate friendship and companionship.” Al-Ibaanah (2/482)

Mu’aadh bin Mu’aadh said to Yahyaa bin Sa’eed, “O Abu Sa’eed! A person may hide his viewpoint from us, but he will not be able to hide that in his son, or his friend or in the one whom he sits with.” Al-Ibaanah (2/437)

Ibn Awn said, “Those who sit with the People of Innovation are more severe upon us than the People of Innovation themselves.” Al-Ibaanah (2/273). [3]

Al-Allaamah Ubaid Bin Abdillah Al-Jaabiri [may Allah have mercy upon him] said, “If a person’s affair is hidden from you, the one whose books and cassettes are well-known and whose popularity is widespread, then ask those who are well acquainted with him and his situation. Neither the Sunnah nor its adherents are hidden, and a man’s Tazkiyah is his own deeds – his Tazkiyah is his own deeds that he is an adherent to the Sunnah. It is the witness, and people refer to him with it both during his life and after his death”. [4]

Read: https://abuiyaad.com/r/muwazanah/p/10

 

Footnote a: Bidah Al-Mukaffirah and Bidah Al-Mufassiqah:

Bidah Al-Mukaffirah: It is the Bidah that is tantamount to disbelief. Al-Allaamah Rabee Bin Haadi Al-Madkhali (may Allaah preserve him) was asked whether there is a difference between Bidah Al-Mukaffirah and Bidah Al-Mufassiqah; so Shaikh said that there is Bidah Mukaffirah, such as rejecting the Ruyah (i.e. denying that the believers will see Allaah in the afterlife); rejecting Allaah’s Uluww [i.e. denying that Allaah is above his creation –Allaah ascended over the Throne in a way that benefits his majesty)]; invoking other than Allaah; offering slaughtered sacrifice (i.e. animals) to other than Allaah etc. These are affairs of Bidah Al-Mukaffirah (the bidah that is tantamount to disbelief).

But we do not make Takfeer of the people who commit this type of Bidah until we establish the proof against them. That is because some of them (i.e. the people who fall into these affairs) carry doubts and are far away from the era of Prophethood and its light (i.e. guidance). So they fall into the likes of these innovations.

Rejecting the Ruyah is disbelief; rejecting Allaah’s Uluww is disbelief; the saying that the Qur’an is created is disbelief-major disbelief. But this person, -[who testifies that none has the right to be worshipped except Allaah and that Muhammad is the messenger of Allaah, and he prays, observes fasting, wants paradise and believes in that] -received the doubts of the people of falsehood, so he falls into the likes of these affairs (i.e. these innovations that are tantamount to disbelief). So we say to him: You have fallen into disbelief and the evidence is this and this, and we clarify for him. So if Allaah grants him Tawfeeq and he returns to the truth, then all praise is due to Allaah. But if not, we declare him a disbeliever after establishing the proofs against him.

As for Bidah Al-Mufassiqah it is other than this (i.e. it is not at the level of that which is tantamount to disbelief)…. www.rabee.net/ar/questions.php?cat=26&id=484 ]

To be continued…InShaaAllah

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

[2] At-Tabdee Wat-Tafseeq Wat Takfeer. Page: 72-74]

[3] http://www.salafipublications.com/sps/sp.cfm?subsecID=SLF02&articleID=SLF020005&pfriend=

[4]https://salafidawahmanchester.com/2023/07/26/5-uncovering-reality-for-blind-abu-makkah-behind-sitting-with-mashaayikh-while-having-other-blameworthy-alliances/