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A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 3

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Callers & Individuals, Fatawa-Rulings, Featured, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Sin.

After the followers of al-Maʿribī became obstinate, the Shaikh, may Allah have mercy upon him, advised those at Masjid As-Sunnah (Cheetham hill) via Telelink. We (at Salaficentre – Cheetham hill) attended as witnesses. At the time, they considered his verdict to be harsh, but this was nothing more than an excuse to persist in their ways.

To this day, the committee of Masjid as-Sunnah (Cheetham Hill) remains upon that same path. Wallāhul-Mustaʿān.

Listen to the Shaikh’s advice below:

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 2

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

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, stated in his refutation against Dr Ibrahim Ar-Ruhayli, may Allah rectify his affair:

Allah’s Messenger, peace and blessings of Allah be upon him, once urged the poets among his companions to disparage the Quraish. Aishah narrated that Allah’s Messenger said, “Lampoon the Quraish, for it will hurt them more than arrows”. He sent word to Ibn Rawahah, saying, “Lampoon them”. So he lampooned them but it was not good enough. Then he sent word to Ka’b Bin Malik, then he sent word to Hassan bin Thabit. When he entered upon him, Hassan said, “Now you have sent for this lion who wreaks vengeance then waves his tail about”, then he stuck out his tongue and moved it. He said, “By the One Who sent you with the Truth, I shall tear them with my tongue as leather is torn”. Allah’s Messenger said, “Do not be hasty. AbuBakr is most knowledgeable about their lineage, and I share a lineage with them. (Wait) until he summarises my lineage for you”. Hassan went to him, then he came back and said, “O Allah’s Messenger! He has summarized your lineage for me. By the One Who sent you with the Truth, I shall draw you out from them as a hair is drawn out of the dough”. Aishah said, “I heard Allah’s Messenger say to Hassan, “The Ruhul Qudus (i.e. Jibreel) will continue to support you, so long as you are defending Allah and His Messenger”. She said, “I heard Allah’s Messenger say, “Hassan has lampooned them and has satisfied himself and others”. [Sahih Muslim. Number 2490]

Al-Bara’ah Bin Aazib, may Allah be pleased with him, narrated that he heard Allah’s Messenger, peace and blessings of Allah be upon him, saying to Hassaan Bin Thabit, may Allah be pleased with him, “Lampoon them and Jibril is with you”. [Al-Bukhari 3213]

So when the people of falsehood become overbearing towards the people of truth through evil speech, defamation, lies and praising (other) people of falsehood, then the people of truth cannot (do anything else) except to subdue the people of falsehood- clarifying their oppressive (behaviour, views etc), their barefaced lies and unveiling their falsehoods. [1]

The Shaikh, may Allah have mercy upon him, also spoke about the Fard Kifayah in the context of Jihad, saying:

For example, Jihad one of the Furud al-Kifaayaat (Communal obligations), thus, if one person goes for Jihad in order to repel a threat faced by Islam and the Muslims, will the legislated Islamic goal of this Jihad be fulfilled by one person; or if hundreds of people went but neither the legislated Islamic goal is fulfilled nor is the threat repelled, would it be permissible for the scholars to remain silent in such circumstances; or is it obligated that they exhort the people to go for Jihad in order to fulfil this communal obligation? (This is because) there has to be sufficient numbers of people to fulfil this (Communal) obligation in order to put a stop to the threat face by the rest of the Muslims. If this sufficient number is not reached, then all the Muslims are regarded to be sinful in such a case and held responsible for the harm that comes to Islam and the Muslims.

Similarly is the same thing stated regarding enjoining good and forbidding evil, because there has to be sufficient numbers to prevent the Fitnah, if one, ten or twenty are unable to do so.

Therefore, it becomes clear that many of the students- those who ascribe themselves to the Sunnah-who seek from the Scholars to clarify their stances have sought after something appropriate and correct if there is a sound reason for seeking after it. It is not to be regarded as a mistake, but the mistaken one is he who declares those students to be mistaken.

The silence of the scholars at the time of need or necessity to clarify the truth is tantamount to concealment of the truth and it is from those grave mistakes that will result in corruption, trials, splitting of the people into two groups, two parties, boycotting one another and so on. [2]

Classifying people according to their beliefs, religions, and characteristics —particularly in the context of rendering judgments and establishing principles—is not an innovated or a new (aspect) of knowledge; rather, it is knowledge of Al-Jarh Wat Tadeel (the science of criticism and commendation within Islam); and this practice will endure within this Ummah as long as the cycle of day and night persists.

Those who endeavour to extinguish the light of this discipline for the sake of their party or out of concern for their beloved ones—individuals who have been justly criticised—are, without a doubt, misguided who lead others astray. Classifying people with discernment and truth serves as a safeguard for the religion ordained by Allah. It is a force among the Allāh’s forces through which is repelled the distortions of those two exceed the limits, the false claims of the falsifiers, and the false interpretations of the ignorant ones; the deviations of the innovators in religious matters, the schemes of the Khawarij, and all the (deviant) sects that arise from the Ummah of As-Sadiq Al-Ameen [the Messenger Muhammad (peace and blessings of Allah be upon him)- the truthful and trustworthy one].” [3]

[1] An Excerpt from Bayaan Maa Fee Naseehati Ibrahim Ar-Ruhayli Minal Khalal Wal Ikhlaal. p 23-25

[2]An Excerpt from Bayaan Maa Fee Naseehati Ibrahim Ar-Ruhayli Minal Khalal Wal Ikhlaal. p 62

[3] Al-Haddul Faasil Bayna Mu’aamalah Ahl As-Sunnah Wa Ahl Al-Baatil 60

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 1

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

Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, was asked?

When should we employ gentleness and when should we employ harshness in Dawah to the path of Allah, and in (our) dealings with the people?

Response: The initial approach (or the basis) with regards to Dawah is gentleness, softness, and wisdom. This is the basis (or initial approach) regarding it. May Allah bless you, however, if you find someone who is obstinate, does not accept the truth, you establish proof against him and he rejects (it), then you may employ a rebuttal. If you possess (political) authority (and) this person is a caller, you discipline him with the sword, which could lead to execution (in Islamic law) if he persists in spreading corruption.

There are among the scholars – from the various schools of Islamic jurisprudence – who hold that this person is more severe in corruption than highway robbers. Therefore, he is advised, and proof is established against him, if he refuses, then the Hakim Al-Shar’ee (i.e. the one recognised as the legitimate ruler in the Shariah) may embark upon punishing him, which maybe through imprisonment, exile, or execution.

May Allah bless you, indeed, they (i.e. the Scholars) issued the judgement of execution against Jahm ibn Safwan and others, Bishr al-Mareesee, and other than them; among them (i.e. those officially executed) were Ja’ad ibn Dirham. This is the ruling of the scholars against those who obstinately persist in spreading their Bidah. And if Allah benefits him (with guidance) and he recants, this is what is sought after. [1]

 

A Lengthy Clarification

قال السائل: هنالك من يتهم الدعوة السلفية في زماننا هذا بالشدة، وأنه ينبغي على الدعاة اللين مع أهل البدع، فهل هذا الكلام صحيح، وكيف يكون الرد عليهم؟ علماً بأن الزمان غير الزمان والرجال غير الرجال، جزاك الله خيراً.
قال الشيخ ربيع -حفظه الله تعالى-:
هذا الأسلوب -رمي السلفيين بالشدة- ما هو بالأمر الجديد، إنما هو قديم.
فمن زمان أحمد بن حنبل ومن قبله ومن بعده إلى يومنا هذا، لا يستطيع أهل الباطل أن يقاوموا أهل الحق إلا بالتشويه.
والتشويهات كثيرة، ليست الشدة فقط، التشويهات كثيرة، وما رميهم بالشدة إلا من خواطر كثيرة.
طبعاً سيرمونهم بأنهم خوارج، ويرمونهم بأنهم مجسِّمة، وأنهم مشبِّهة، وكل فريق يرميهم بما يناقض عقيدته الفاسدة.
فالجهمية: يسمونهم مشبهة ومجسمة لأنهم يثبتون صفات الله تعالى الواردة في كتابه وسنة نبيه -صلى الله عليه وسلم- يثبتونها على الوجه اللائق لله تبارك وتعالى.
والخوارج والمعتزلة: يرمونهم بأنهم مرجئة.
والروافض: يرمونهم بأنهم نواصب لأنهم ما يغلون غلوّهم في آل البيت، وهكذا.
يعني يا أخي الحبيب يرمونهم بالشدة وبالعمالة وبالجاسوسية وبأنهم علماء حيض ونفاس، إلى آخر الخبائث الخبيثة التي يوجهها دعاة الشر ودعاة الباطل والضلال.
فما على السلفيين إلا أن يمضوا في تبيين دعوتهم إلى الله على بصيرة.
وفي نفس الوقت عليهم أن يتحلوا بالأخلاق العالية من الصبر والحلم والحكمة، وسائر الصفات الطيبة النبيلة التي تتواءم مع هذه الدعوة العظيمة.
ومع ذلك فليوطنوا أنفسهم على الصبر على ما يقال فيهم وليجعلوا من الأنبياء ومن سلفهم من أئمة العلم والهدى أن يجعلوا منهم أُسوة
والقرآن ذكر لنا عن أعداء الأنبياء أنهم رموهم بالكذب، ورموهم بالسحر، ورموهم بالكهانة، ورموهم بالجنون، رموهم بأشياء كثيرة، فعلى الداعي إلى الله المخلص لله عز وجل أن يجعل لنفسه من هؤلاء الأنبياء ومن سلك نهجهم من أئمة الإسلام يجعل منهم أُسوة، إذا كان أولئك على علو منازلهم ومكانتهم العظيمة لم يسلموا من هذه الاتهامات وهذه الطعون فكيف نسلم نحن الضعفاء المساكين
والأجر على قدر النّصَب
وأشد الناس بلاءً الأنبياء ثم الأمثل فالأمثل
وإذا أحب الله قوماً ابتلاهم
وَلَوْ يَشَاءُ اللَّهُ لَانْتَصَرَ مِنْهُمْ وَلَكِنْ لِيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ
وَلَوْ شَاءَ اللَّهُ لَهَدَى النَّاسَ جَمِيعًا
بدون سبب، بيده سبحانه وتعالى، ولكن أراد أن يبتلي الناس بعضهم ببعض، فمن نجح بهذا الابتلاء وهذا الامتحان رفع الله درجته وأكرمه الله في الدنيا والآخرة
وقد يفشل كثيرٌ من الناس وتخور قواهم فيستسلم، إما أن يسكن فيخلد إلى الأرض، وإما أن ينحرف كما يحصل لكثير من الناس، فهؤلاء فاشلون تجاه هذا الابتلاء
فنسأل الله تبارك وتعالى أن يجنبنا وإياكم أسباب الفشل وأسباب الهزيمة
فإنها والله معركة بين الحق والباطل أشد -واللــهِ- من المعارك العسكرية، فالحرب النفسية التي تُشَنُّ في هذا العصر على دعاة السلفية لا نظير لها
لأنه تعددت وسائل الإعلام، واتسعت دائرتها في مشارق الأرض ومغاربها، ووجد من شياطين الإنس في هذا العصر ما أظن أن يوجد نظيرهم في وضع الخطط في محاربة المنهج السلفي وأهله
ما أظن سبق مثله -يعني- إلى قرونٍ موغلة في القدم -كما يقال- لأن هناك تفنن الآن في المكايد وفي الخطط والكذب والإشاعات وفيما يقال بما يسمى الإعلام الخبيث
وقد قال أحد أساطين الإخوان
-وهو سعيد حوى –
كان من كبار الإخوان وألَّف مؤلفات كثيرة تخدم هذا المنهج الفاسد، وكانوا يعظمونه ووصل إلى درجة كبيرة عندهم، ثم حصل بينهم اختلاف
[…سقط في الشريط…]
ولا يبلغون ما يبلغ الإخوان المسلمين
وقد جاء بعدهم القطبيون ويقال لو اجتمعت هذه الجهات المذكورة الآن مع الإخوان المسلمين، ما يبلغون ما يبلغه القطبيون من النيل من أهل السنة من تشويههم
ولكن لابد من الصبر
فنسأل الله تبارك وتعالى أن يهديهم أو يكف بأسهم، وأن يعلي كلمته، وأن ينصر دينه إن ربي لسميع الدعاء
قال قارئ الأسئلة: جزاك الله خيراً، يا شيخ جاء في السؤال أيضاً بعبارةٍ أخرى: هل المبتدع في زماننا هذا يعامل معاملة المبتدع في الزمن الأول لاشك أن زمان الإمام أحمد غير زماننا في أيامنا هذه؟
أجيب بأن دين الله ما يتغير ويتلون بحسب تغير الناس وتلونهم، دين الله هو دين الله، ودعوة الله هي دعوة الله
والتعامل في عهد الرسول -صلى الله عليه وسلم- وفي عهد أحمد وفي عهد ابن تيمية وابن عبد الوهاب وفي بعد ذلك كلها تنطلق من كتاب الله وسنة رسول الله منهجهم واحد
لكن يُحتاج إلى من يطبق هذا المنهج ويعرف كيف يتعامل مع أهل البدع في ضوء الكتاب والسنة
فأهل البدع لابد من التحذير منهم وكشف عوارهم، وبيان ضلالهم من أوجب الواجبات وأفرض الفرائض، الذي يقولون اختلف الحال واختلف الوقت يريدونك أن لا تتكلم على أهل البدع
لأن الأحزاب هذه خاضعة لقيادات بدعية ضالة، فأنت حينما تتكلم في قياداتهم الضالة تطعن فيهم هم، فيريدون أن تسكت، فلا تضلك هذه الوسائل
ويقولون: كان أحمد… وكان ابن تيمية… يحرفون كلام هؤلاء، ويحرفون مقاصدهم.
كل هذا لإسكات أهل السنة وإلقامهم الحجارة -كما يقال- ليسكتوا عن قياداتهم، وقد بذلوا كل الجهود لإسكات أهل السنة
ولكن ما على أهل السنة إلا أن يشمروا عن ساعد الجِد في إعلاء كلمة الله ونشر السنة وإظهارها ودحض البدعة بكل ما يستطيعون، في كل بلد، لا بد من البيان للناس
والتفريق بين الحق والباطل، والهدى والضلال، والسنة والبدعة، هذه الأمور التي لا يريدها أهل البدع وأهل التحزب المقيت، المتسترين مكراً وكيداً باسم السلفية
فإنهم لبسوا السلفية بقوة ليتمكنوا من سحقها، لهذا ترى هؤلاء يلاحقون الدعوة السلفية وشبابها في كل مكان ليسحقوها ويقيموا على أنقاضها مناهجهم البدعية الفاسدة. وهذا شيء ملموس.
وعلى كل حال فالكلام في أهل البدع لابد منه، والتحذير منهم لابد منه، وهو جهاد
وقد قالوا في زمان أحمد
(جهاد أهل البدع) أو قالوا
(الذب عن السنة أفضل من الضرب في السيوف)، وابن تيمية في عهده شمَّر عن ساعد الجد، بذل من الجهود ما فاق به كثيراً من أئمة الإسلام قبله
فإنه واجه بدعاً كثيرة، فواجهها بكتاب الله وسنة رسول الله -صلى الله عليه وسلم- ودحضها وقمع أهلها مع حلمه وعلمه وحكمته
فمن بيان الحكمة ومن حق العلم أن تميز بين الحق والباطل والهدى والضلال والسنن والبدع
وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ
فالأنبياء واللهِ جاهدوا وناضلوا لإخراج الناس من الظلمات إلى النور، والعلماء ورثة
الأنبياء، فلابد من الجهاد والتشمير عن ساعد الجد لإنقاذ الناس من الظلمات إلى النور

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

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

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

Al-Allamah Rabee Bin Haadi Al-Mad’khali, may Allah preserve him, was asked:

Some accuse the Salafi Dawah in our time of being harsh, and that it is incumbent upon the callers to be gentle with the people of Bidah. Is this correct, and what should be the response to them whilst bearing in mind that the time at present is different from the previous one and men in this time are different from previous men? May Allah reward you with good.

Response:

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

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

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

وَلَوْ يَشَاءُ اللَّهُ لَانْتَصَرَ مِنْهُمْ وَلَكِنْ لِيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ

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

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

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

Then the Qutbists came after them, and it is said that if these mentioned orientations (or groups) gathered with the Muslim Brotherhood (Sect), they would not achieve what the Qutbists have achieved in attacking Ahlus Sunnah with regards to misrepresenting (or distorting the true methodology of Ahlus Sunnah), but one must exercise patience. [Allah says]:

[إِنَّما يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسابٍ – Only those who are patient shall receive their rewards in full, without reckoning]. [Surah Az-Zumar. Ayah 10]

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

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

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

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

Indeed, they seek to distort Salafiyyah with great force so that they can crush it. That is why you see these people pursuing the Salafi call and its youth everywhere to crush it and establish on its ruins their innovated, corrupt methodologies. This is something tangible. In any case, it is necessary to speak about Ahlul Bidah, warning against them is necessary, and it is Jihad. They (i.e. the scholars) said in the time of Imaam Ahmed, “Jihad against Ahlul Bidah” or they said, “Defending the Sunnah is better than striking with swords (in Jihad)”. Ibn Taymiyyah – during his era – rolled up his sleeves and exerted himself in a manner that surpassed many of the Imams of Islam before him because he encountered many Bidah, so he confronted them with Allah’s Book and the Sunnah of Allah’s Messenger [peace and blessings of Allah be upon him], refuted them and restrained their proponents together with his forbearance, knowledge, and wisdom. From those affairs related to the clarification that is based on wisdom and the rights of knowledge is the distinction between truth and falsehood, guidance and misguidance, Sunnah and Bidah. Allah says:

[وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ – (And remember) when Allah took a covenant from those who were given the Scripture (Jews and Christians) to make it (the news of the coming of Prophet Muhammad and the religious knowledge) known and clear to mankind, and not to hide it]. [Al-Imran. Ayah 187]

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

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

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

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

One of the plots and deceptions employed by Shaytan is to entice a servant of Allah towards sinful behaviour by using good manners, friendliness, and cheerfulness, thus, a person is approached in this manner by someone whose evil he cannot escape except with a smirk, frowning and turning away from him. The enemy (Shaytan) makes it fair-seeming to him to approach this person with a warm demeanor, a pleasant countenance, and charming words, thus establishing a bond with him. However, once he desires to distance himself from this person, he finds himself incapable of doing so. The enemy (Shaytan) persists in his efforts until he attains his objective, thus, he cunningly manipulates a servant of Allah through the guise of good behaviour and a pleasant countenance. Hence, the scholars (who possess) knowledge regarding the (ailments, weaknesses, and strengths) of the heart advised that one should turn away from the advocates of Bidah- neither greeting nor displaying a friendly demeanor towards them, and instead meeting them with a frown and turning away. [2]

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

Ibn Abbas, may Allah be pleased with him and his father, said, “Do not sit with the people of desires, because indeed it causes sickness of the heart”. [3]

Sallam Ibn Abee Mutee, may Allah have mercy upon him] said: A man from the people of (vain) desires said to Ayyoub As-Sakhtiyaanee, “O Abaa-Bakr! I want to ask you about some statement”. Ayyoub walked away and started gesturing with his finger, saying, “Not even half a statement”. [4]

Shu’aib, may Allah have mercy upon him, narrated: I said to Ibn Seereen, “What is your view with regards to listening to the people of (vain) desires (i.e. ahlul bidah)?” He said, “We neither listen to them nor honour (them)”. [5]

Imam Fudayl Ibn Iyad said, “Whoever sits with a person of bidah has not been given wisdom”. Al-Allaamah Salih Al-Fawzaan, may Allah preserve him, commented on this statement, saying, “He (i.e. the one who sits with a person of bidah) is deprived of wisdom, and wisdom is understanding of the religion ordained by Allah. The one who sits with ahlul bidah is deprived of understanding of the religion as punishment for him”. [6]

[1] متى نستعمل اللين ومتى نستعمل الشدة في الدعوة إلى الله وفي المعاملات مع الناس؟ – العلامة الشيخ ربيع بن هادي عمير المدخلي

متى نستعمل اللين ومتى نستعمل الشدة في الدعوة إلى الله وفي المعاملات مع الناس؟

[2] Ighatha al-Laf’fan 1/140

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

[4] Reported by Imam Al-Aajuree in Ash-Sharee-ah 1/440

[5] Siyar A’laam an-Nubulaa 4/611

[6] It’haf al-Qaaree Bitta’liqat Alaa Sharh As-Sunnah Lil Imam al-Barbahaaree. 2/318

How do we invite to Salafiyyah? By Al- Allamah Rabee

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

Al-Allamah Rabee Bin Hadi al-Mad’khali, may Allah have mercy upon him, was asked:

How do we invite the general people to Salafiyyah- the methodology of the pious predecessors, especially when they are influenced by certain harmful and misguided preachers?

Answer: Allah has provided us with a methodology for inviting others to His path. Allah said to His prophet:

ادْعُ إِلَى سَبِيلِ – رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِين

Invite (mankind, O Muhammad) to the Way of your Lord with wisdom and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided. [An-Nahl 125]

Inviting to way of Allah with wisdom, which is knowledge, clarification and proof. You should invite the commoner and other than him with knowledge, good manners, gentleness, and leniency, however, the commoner is often more receptive. He may accept the truth from you without argument, but if he need to be debated, it may stem from a certain attachment to falsehood, then you should debate in a way that is better.

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ بـ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيُّ حَمِيمٌ وَمَا يُلَقَّهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّنَهَا إِلَّا ذُو حَظٍّ عَظِيم

The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character). [Fussilat 34-35] [1]

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

What do you say about an individual who advises people not to listen to refutations. 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”.

Response: 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. 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. [2]

[1] Majmu 14/217-218

[2] Fataawa Fadeelah Ash-Shaikh Rabee’ Al-Madkhalee 1/273

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – [112]

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

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

The people extensively read books that contained deviant viewpoints. The libraries were decaying and being filled with misguidance and Bidah. Nonetheless, they (i.e. those who object when one reads the books of 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 with 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 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 Khawarij 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 great matter. The misguided (beliefs, methodologies, etc.) are numerous, and regardless of 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 Tablighis, the Ikhwanis, the proponents of misguidance, the proponents of Bidah, fictitious views, and (deviant) political views softens the heart! Is this statement correct?! This is the speech of the foolish ones — those who are tired of the true Islamic methodology. So, they utter such falsehoods that obstruct (people) from the path of Allah. [2]

[1] An Excerpt from “Juhoodul Allaamah Rabee Al-Madkhali Fee Naqdi Shubuhaatil Hizbiyyeen”, pages 80–81

[2] An Excerpt from “Juhoodu Al-Allaamah Rabee Al-Madkhali Fee Naqdi Shubuhaatil Hizbiyyeen”, pages 77–78

Those who give while their hearts are full of fear…

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

Allah, The Most High, said:

إِنَّ ٱلَّذِينَ هُم مِّنۡ خَشۡيَةِ رَبِّہِم مُّشۡفِقُونَ

وَٱلَّذِينَ هُم بِـَٔايَـٰتِ رَبِّہِمۡ يُؤۡمِنُونَ

وَٱلَّذِينَ هُم بِرَبِّہِمۡ لَا يُشۡرِكُونَ

وَٱلَّذِينَ يُؤۡتُونَ مَآ ءَاتَواْ وَّقُلُوبُہُمۡ وَجِلَةٌ أَنَّہُمۡ إِلَىٰ رَبِّہِمۡ رَٲجِعُونَ أُوْلَـٰٓٮِٕكَ يُسَـٰرِعُونَ فِى ٱلۡخَيۡرَٲتِ وَهُمۡ لَهَا سَـٰبِقُونَ

وَلَا نُكَلِّفُ نَفۡسًا إِلَّا وُسۡعَهَا‌ۖ وَلَدَيۡنَا كِتَـٰبٌ۬ يَنطِقُ بِٱلۡحَقِّ‌ۚ وَهُمۡ لَا يُظۡلَمُونَ

Verily! Those who live in awe for fear of their Lord; and those who believe in the Ayat (proofs, verses, lessons, signs, revelations, etc.) of their Lord; And those who join not anyone (in worship) as partners with their Lord; and those who give that which they give with their hearts full of fear because they are sure to return to their Lord (for reckoning). It is these who race for the good deeds, and they are foremost in them [e.g. offering the compulsory Salat (prayers) in their (early) stated, fixed times and so on]. And We tax not any person except according to his capacity, and with Us is a Record which speaks the truth, and they will not be wronged. [Al-Muminoon 57-62]

Aa’isha, may Allah be pleased with her, said: I ask the Prophet, peace and blessings of Allah be upon him, about this Ayah:

وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ

“And those who give that which they give (and also do other good deeds) with their hearts full of fear”:

Are they those who drink alcohol and commit theft?

He said: “O daughter of Siddeeq! Rather they are those who observe fasting, perform prayer, and give charity, whilst fearing that their deeds will not be accepted from them”. [al-Tirmidhi 3175]

Their hearts are filled with fear because of the reverence they hold for their Lord. They are concerned that the justice of their Lord will be enforced upon them, leaving them with no righteous deeds. They worry about having a good opinion about themselves that they have fulfilled their Lord’s rights and fear their Iman will cease.

This is all because they know their Lord and the exaltation He deserves. This fear of theirs necessitates that they avoid actions that lead to the evil consequences of sins and falling short regarding that which one has been commanded.

They fulfill what they have been commanded, such as the prayer, zakat, and hajj, while fearing for themselves when their deeds will be presented before their Lord (on the Day of Judgment), fearing that their deeds may not be enough to save them from Allah’s punishment because of the knowledge they have regarding their Lord and what He truly deserves of obedience through different forms of worship. [1]

Imam Ibraaheem at-Taymi, may Allah have mercy upon him, said:

“I do not compare my speech with my deeds except fearing that my (speech) belies (my deeds)”.

Ibn Abee Mulayka, may Allah have mercy upon him, said:

“I met thirty companions of the Prophet, peace and blessings of Allah be upon him, and each of them feared hypocrisy for himself and none of them said that he was as strong in belief as the angel Jibreel or Meekaa’eel”. Al-Hasan Al-Basri, may Allah have mercy upon him, said: “It is only true believers who fear hypocrisy and only a hypocrite considers himself safe” . [2]

Kab Al-Ahbar, may Allah have mercy upon him, said: “Beware of self-amazement because indeed it is slaughter and destruction”. [3]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated about the state of one who is afflicted with self-amazement:

“He lacks knowledge about the true nature of his soul, its attributes, pitfalls, and the flaws in his actions; he is ignorant about his Lord, the rights of his Lord, and the proper conduct in His presence. This leads to self-amazement, arrogance, and grave consequences that surpass the obvious major sins like adultery, drinking alcohol, deserting the battlefield, and the like”. [a] [4]

Al-Allamah Ibn Hazm, may Allah have mercy upon him, said:

“Should anyone find himself put to trial through self-amazement, let him contemplate his faults. If he is amazed by his virtues, let him carefully examine his despicable manners. If his faults are absolutely concealed from him, he must understand that his calamity will be everlasting, making him the most flawed among individuals, possessing the greatest faults, and the weakest in discernment. First, he is feeble-minded and ignorant and there is not a defect more severe than these two since a wise individual recognises his faults, and strives to overcome and restrain them. On the other hand, an idiot remains oblivious to the flaws within their soul. Thus, those whose faults are hidden from them are in a detrimental state, exposed to a state of ridicule, lowliness, evil, and shame, weak in discernment and common sense, and an absence of understanding. As a result, no form of evil will be isolated from them, and they will stoop to the lowest levels of depravity. [5]

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

“Glorified be Allah and free is He from all imperfections! How many hearts are turned upside down without the person even realising it?! How many individuals are tested by the praise received from others, fooled by Allah’s veiling of their flaws, and slowly guided towards ruin by the blessings bestowed upon them, all while they remain oblivious? All of these are forms of punishment and disgrace, yet the ignorant person perceives them as signs of nobility”. [6]

[a]: Salafi Shaikh Fawzan on Jihad in our times and the guidelines of Jihad according to Islam: https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

[1] An Excerpt from “Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan”.

[2] Al-Bukhari Vol 1. Chapter 36. What is said regarding) the fear of a believer that his good deeds may be annulled without his knowledge

[3] Hilyah al-Awliyaa 5/376

[4] Madarij As-Saalikeen 1/192

[5] Al-Akhlaaq Was-Siyar. page 29

[6] Al-Jawaab Al-Kaafee. 277

I am astonished at people who know the isnād and its authenticity, yet follow the opinion of Sufyān

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Featured, Fitnah, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

(Imam) Ahmad ibn Hanbal, may Allah have mercy upon him, said:

I am astonished at people who know the chain of transmission (isnād) and its authenticity, yet they follow the opinion of Sufyān. Allah, the Most High, said:

فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ

“And let those who oppose the Messenger’s (Muhammad’s) command beware, lest a fitnah befall them.” [24:63]

Do you know what the fitnah is? The fitnah is shirk (associating partners with Allah). Perhaps, when he (the person) rejects some of his [the Prophet’s] statement, some deviation may enter his heart, thus, he is destroyed.

Al-Allamah Salih al-Fawzan, may Allah preserve him, commented:

Ahmad: He is Imām Ahmad ibn Muhammad ibn Hanbal. He died in 241 AH. May Allah have mercy upon him. Sufyān: He is Abū ʿAbdillah Sufyān ibn Saʿīd al-Thawrī, the Imam, the Zahid, devout worshipper, trustworthy and Faqih. He died in 161 AH. May Allah have mercy upon him.

When it was said to Ahmad: “There are people who leave the hadith and follow the opinion of Sufyān or other than him among the Fuqaha,” he said: “They know the chain of transmission and its authenticity” — Meaning: They know the authenticity of the isnād of the hadith. This is because the authenticity of the isnād demonstrates the authenticity of the hadith.

“(They) oppose the Messenger’s (Muhammad’s) command” — Meaning: The command of Allah or the Messenger ﷺ. The verb is used with ʿan (عن) because it carries the meaning of turning away.

“Lest some fitnah befall them” — A trial in this world, “or a painful torment be inflicted upon them” in the Hereafter.

“Perhaps he” — Meaning: The person with whom the Sunnah of the Messenger ﷺ has been established as authentic; “if he rejects some of his (the Messenger’s) statement.”  “(Something) of deviation” — Meaning: Turning away from the truth and corruption of the heart.

Overall Meaning:

Imam Ahmad disapproved of those who knew that a hadith from the Messenger of Allah ﷺ is authentic, but thereafter blindly follow the opinion of Sufyān or other than him when it opposes the hadith, and make false excuses to justify their action.

Despite the fact that it is an obligation and a definitive duty upon a believer, when the Book of Allah, the Most High, and the Sunnah of His Messenger ﷺ reach him and he understands their meaning concerning whatever matter it may be, he acts upon them, even if whoever it may be opposes him. This is what our Lord, Blessed and Most High, commanded us, and what our Prophet ﷺ commanded us to do. Ahmad then fears for a person who has had the Sunnah of the Messenger of Allah ﷺ established as authentic, but then opposes something from it, that his heart may deviate, thus causing him to be destroyed in this worldly life and the Hereafter. He cites the aforementioned verse as evidence, and there are many similar verses in the Qur’an, such as His (Allah’s) statement:

فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ

“So when they deviated, Allah caused their hearts to deviate.” [61:5]

Relevance of Mentioning This in the Chapter

A warning against blindly following the scholars without proof and (against) abandoning acting upon the Qur’an and Sunnah. And this is shirk in obedience.

Beneficial Lessons Derived from the Narration

Blindly following (taqlīd) is prohibited for someone who knows the proof and knows how to derive and understand rulings from it. Taqlīd is permissible for someone who does not know the proof, so he follows those among the people of knowledge whom he trusts regarding their knowledge and religious devotion.

A paraphrased excerpt from Al-Mulakh-Khas fī Sharḥ Kitāb al-Tawḥīd, pp. 297–298.

True Justice and Equity

Written by Abdullah Jallow on . Posted in Featured, Fitnah, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

Aa’isha, may Allah be pleased with her, reported that the Quraish had been anxious about the Makhzumi woman who had committed theft, and said, “Who will speak to Allah’s Messenger, peace and blessings of Allah be upon him, about her?” They said, “Who dare it, but Usamah, the loved one of Allah’s Messenger?” So Usamah spoke to him. Thereupon Allah’s Messenger said, “Do you intercede regarding one of the punishments prescribed by Allah?” He then stood up and addressed (people) saying, “O people! Those who have gone before you were destroyed, because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him. By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”. [1]

“Do you intercede regarding one of the punishments prescribed by Allah?” Meaning, it is not permissible to intercede regarding the divine prescribed punishments.

“Those who have gone before you were destroyed because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him”.

Meaning, destroyed through punishment due to their sins. They were destroyed due to this matter because they said, “This is a person of high status and it is not possible to cut his hand”. When a person of high status amongst them stole, they let him off, (but) when a person of low status stole, they established the punishment on him, thus the implementation of Allah’s prescribed punishments was carried out based on their desires. In this hadith is proof to show that the nations before us committed theft, and that there was much theft in their midst including the wealthy, the poor, the one of high status and the one of low status.

The Messenger then made an oath – even though he is the righteous and truthful one without making an oath – that “By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”.

O Allah! Send Your Salutations and blessings upon him (i.e. the prophet). This is how justice should be and the manner in which Allah’s rulings are to be applied, and not through desires. He made an oath that if Fatimah – who was of a higher status than that Makhzumi woman, both in nobility and lineage, because she is the leader of the women of paradise, the daughter of Muhammad – stole, he would cut her hand. [2]

Imaam An-Nawawi, may Allah have mercy upon him, stated that Imam Muslim, may Allah have mercy upon him, mentioned narrations in the chapter regarding the forbiddance of interceding in the divine ordained punishments and that this was the cause of the destruction of the Children of Israel. The scholars unanimously agreed that – due to these narrations – interceding in the divine ordained punishments – after the affair has reached the leader – is prohibited. As for before it reaches the leader, most scholars have permitted intercession if the one being interceded for is not an evil person and harmful to the people. As for the sins (or acts of disobedience) for which there are no prescribed punishments, then intercession regarding them is permissible whether the affair has reached the leader or not. Intercession in these affairs is desirable if the one being interceded for is not a harmful person and so on. [3]

[1] Saheeh Muslim. 1688a

[2] An Excerpt from Sharh Riyaadus Saaliheen 6/525-530 By Imam Muhammad Ibn Saalih Al-Uthaymeen (may Allah have mercy upon him)

[3] An Excerpt from ‘Sharh Saheeh Muslim’. 11/155

[1] Strive to exalt truth wholeheartedly, neither fear men nor exalt them above truth

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

Abdullah ibn Mas’ud, may Allah be pleased with him, said: Allāh’s Messenger, peace and blessings of Allah be upon him, said:

Adhere to truthfulness, for indeed, truthfulness leads to righteousness and righteousness leads to Paradise. A man will keep speaking the truth and striving to speak the truth until he will be recorded with Allah as a Siddeeq (speaker of the truth). Beware of lying, for indeed, lying leads to immorality and immorality leads to Hellfire. A man will keep telling lies and striving to tell lies until he is recorded with Allah as a liar. [Muslim, 4721]

Junayd al-Baghdadi, may Allah have mercy upon him, said:

“The reality of truthfulness is that you remain truthful in a situation from which nothing can save you except lying.” [a] [Madarij As-Salikin 3/20]

[a] NB: There are situations when one lies to save his life such as one in a state of Mukrah. Allah, The Most High, said:

مَن كَفَرَ بِاللَّهِ مِن بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَٰكِن مَّن شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِّنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ

Whoever disbelieved in Allah after his belief, except him who is forced thereto and whose heart is at rest with Faith but such as open their breasts to disbelief, on them is wrath from Allah, and theirs will be a great torment. [An-Nahl 106]

Ibn Abbas, may Allah be pleased with him and his father, stated that this Ayah was revealed regarding Ammar, may Allah be pleased with and his parents. The Nushrikun captured him along with his father Yasir, his mother Sumayyah, Ṣuhayb, Bilal, Khabbab, and Saalim, and tortured them.

Sumayyah was tied between two camels and struck on her private area with a spear which resulted in her murder. Her husband Yasir was also murdered. They were the first two martyrs in Islam.

As for ʿAmmar, he verbally complied with their demands under duress. Qatāda reported:

Banu al-Mugheerah took Ammr and placed him in the well of Maymun, and demanded that he disbelieve in Muḥammad. He outwardly said it, while his heart rejected what he said. Allah’s Messenger, peace and blessings of Allah be upon him, was informed that he had renounced his Iman, so he said “No, ʿAmmār is filled with Iman from head to toe. Iman has merged with his flesh and blood”.

Then he came to Allah’s Messenger in tears. The Prophet asked: “What troubles you?” He replied: “Evil, O Allāh’s Messenger. I was compelled to speak against you and mention their deities.” The Prophet asked: “How did you find your heart?” He answered: “At peace with Iman.” The Prophet then wiped his eyes and said: “If they return to you, then respond to them with what you said.” Thereafter, this verse was revealed.

See Tafsir Al-Baghawi