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Amicable and Fruitful Discussions With Mature Friends On Enjoining Good and Forbidding Evil

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

Enjoining Good and Forbidding Evil – A Communal or Individual Obligation?

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked:

متى يكون الأمر بالمعروف والنهي عن المنكر فرض كفاية؟

He responded:

نعم، إذا قام المسلمون في أي بلد بإنكار المنكر، قامت جماعة؛ سقط الإثم عن الباقين في البلد؛ لأن المقصود حصل، فإذا كان جماعة تصدوا لهذا الأمر، وأنكروا المنكر، وأزالوه؛ حصل لهم الأجر العظيم، وسقط الإثم عن الباقين في القرية، أو البلد، أو في القبيلة، لكن يبقى على القرية الثانية، وعلى المدينة الثانية واجبها، كل مدينة، وكل قرية، وكل قبيلة مسؤولة، فإذا قام جماعة في بلد من البلدان، أو قرية من القرى، أو قبيلة من القبائل بإنكار المنكر، وزال على أيديهم؛ سقط الإثم عن الباقين، وفاز المنكرون بالأجر العظيم، والخير الكثير، وهكذا كل قرية، وكل بلد، وكل قبيلة عليها أن تقوم بالواجب، وإذا قام به بعضها؛ سقط الإثم عن الباقين، نعم.
المقدم: إذًا هو فرض كفاية والحالة هذه؟
الشيخ: هو فرض كفاية، لا، لكن إذا كان في مكان ما فيه إلا هو، ما في من ينكر له؛ وجب عينًا، يعني شاهد المنكر في حي من الأحياء ما عنده أحد، أو في قبيلة من القبائل ما عنده أحد ينكره؛ وجب عليه أن ينكره إذا استطاع ذلك بيده، أو لسانه، نعم.
المقدم: بارك الله فيكم، وجزاكم الله خيرًا.

Question: When does enjoining good and forbidding evil become a communal obligation?

Response: If Muslims in any country denounce evil – a group shoulder the responsibility, the sin is lifted from the others in the country, because indeed the objective has been attained. So, if a group embarks to fulfil this matter by denouncing evil and stop it, they will receive great rewards and the sin is lifted from others in the rural settlement, the country or tribe. However, the obligation on second rural settlement and city still remains. Every city, rural settlement and tribe is responsible. If a group in any country, rural settlement, or tribe denounces evil and it is stopped through them, the sin is lifted from the others, and those who denounce it will be rewarded greatly and will receive abundant good. Thus, every rural settlement, country, and tribe must fulfill the obligation, and if some fulfil it, the sin is lifted from the others.

Question Moderator: So, it is a communal obligation in this case?

The Shaikh answered: It is a communal obligation, yes, however, if there is a place where no one else is available to denounce it except him, it becomes an individual obligation. Meaning, if the one who witnesses an evil in a city district and he has none else, or none among a tribe, it is obligated to him to denounce it according to his ability with his hand or tongue. [1]

 

Standing Firm Against The People of Falsehood

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 recitify 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. [2]

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. [3]

 

An Issue Regarding How Long The People of Knowledge Exercise Patience Before Clarification or Warning – By Shaikh Fawwaz Al-Mad’khali – may Allah preserve him.

فالتاريخ القريب يشهد أن العلماء لم يكونوا على درجة واحدة من الصبر في جميع القضايا، ولم يتركوا الانحرافات الكبرى دون بيان، بل كانوا يبادرون إلى الإنكار عند الحاجة، كل بحسب اجتهاده وتقديره للمصلحة والمفسدة، والأمثلة على ذلك كثيرة، وسنكتفي بعرض بعض الأمثلة فقط:
معلوم أن العلماء لم يصبروا على المصعفقة كثيراً؛ بل حذروا منهم لما عاثوا في الدعوة فساداً، كما أنهم لم يصبروا على هاني بن بريك لما أظهر نواياه الخارجية ضد ولاة الأمر في اليمن، وحتى في فتن سابقة كان بعض العلماء يحذرون من بعض المنحرفين، ويصبر عليهم آخرون.
فمسألة الصبر على المخالف مسألة اجتهادية تقديرية تختلف باختلاف الأحوال والأشخاص والآثار المترتبة، وليست قاعدة جامدة تُطبق في كل زمان ومكان دون نظر……..

Recent history testifies to the fact that scholars have not been upon the same level with regards to patience in all issues, nor have they overlooked great deviations without providing clarification. Instead, they took the initiative to denounce such deviations when necessary—each of them based on their Ijtihad and evaluation of the benefits and harms. The examples of this are many and we will suffice with some (as follows).

It is well known that the scholars did not patiently wait for an extended period with regards to the Mas‘afiqah; rather, they warned against them when they caused corruption in the Dawah.

Similarly, they did not patiently wait regarding Hani Bin Burayk when he manifested his Kharijite-like motives (intentions) against the rulers in Yemen. Even during earlier Fitan, some scholars warned against the deviants, while others were patient with them.

Thus, the subject with regards to exercising patience with the Mukhalif is a subject of Scholarly Ijtihad and evaluation that varies based on different circumstances, the individuals involved, and the potential effects, and it is not a fixed principle that is applied in every time period and place without examination….. [4]

 

The Obligation Remains Either at Home or Abroad As Long As Someone Can Fulfil It

Al-Allamah Zaid Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said: The obligation of refuting the Mukhalif is not lifted from the scholar due to anticipation of harm unless it is harm he is not able to bear. Then (in this case), Allah does not burden a soul beyond what it can bear. The earth is not devoid of people of knowledge who will carry out refutation against the Mubtadi and the Mukhaalif”. [5] [end of quotes]

We ask Allah to keep on benefitting us through these mature discussions. The only thing that remains is that the scholars and bona fide senior students of knowledge are the most capable of identifying the right conditions for carrying out this task. However, some may may see the need to act, while others might hold back for various reasons, even though they all agree that evil exists and they hate it. Some confront it directly, while others do so indirectly. Furthermore, while discussing this matter with my friend, we mentioned the need for maturity when discussing the opinions of different scholars and senior students on this issue, whether to take action now or postpone it, making sure that we do not become too forceful with one another. Sometimes our friends may have strong opinions on both sides, but this never ruins our unity upon truth alhamdulil laah. We finally reflected on the statement of Al-Allamah Zaid, may Allah have mercy on him, which was mentioned earlier.

“The obligation of refuting the Mukhalif is not lifted from the scholar due to anticipation of harm unless it is harm he is not able to bear. Then (in this case), Allah does not burden a soul beyond what it can bear. The earth is not devoid of people of knowledge who will carry out refutation against the Mubtadi and the Mukhaalif”.

As long as the people involved are well-known for their knowledge, experience and entegrity, their justice and truthfulness, neither from the people of Tamyee nor Ghuluww – known to consult upright scholars for advice and discussions about whether to proceed with this task or postpone it, we are at ease and we ask Allah to bless all of them, even if they have strong differing opinions on the timing and situation. This is because we understand that they are not individuals who enjoin good and forbid evil selectively; they value the truth and care about the welfare of others, regardless of whether they choose to undertake the task or delay it after seeking guidance from those with more knowledge and experience. And Allah knows best.

Footnote a: Jihad is not established except by the ruler with an army with the apparatus of Government.

Also benefit from these other links:

https://binbaz.org.sa/fatwas/20791/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%A7%D9%85%D8%B1-%D8%A8%D8%A7%D9%84%D9%85%D8%B9%D8%B1%D9%88%D9%81-%D9%88%D8%A7%D9%84%D9%86%D9%87%D9%8A-%D8%B9%D9%86-%D8%A7%D9%84%D9%85%D9%86%D9%83%D8%B1

https://binbaz.org.sa/audios/1392/%D9%88%D8%AC%D9%88%D8%A8-%D8%A7%D9%84%D8%A7%D9%85%D8%B1-%D8%A8%D8%A7%D9%84%D9%85%D8%B9%D8%B1%D9%88%D9%81-%D9%88%D8%A7%D9%84%D9%86%D9%87%D9%8A-%D8%B9%D9%86-%D8%A7%D9%84%D9%85%D9%86%D9%83%D8%B1

[1] https://binbaz.org.sa/fatwas/10398/%D9%85%D8%AA%D9%89-%D9%8A%D9%83%D9%88%D9%86-%D8%A7%D9%84%D8%A7%D9%85%D8%B1-%D8%A8%D8%A7%D9%84%D9%85%D8%B9%D8%B1%D9%88%D9%81-%D9%88%D8%A7%D9%84%D9%86%D9%87%D9%8A-%D8%B9%D9%86-%D8%A7%D9%84%D9%85%D9%86%D9%83%D8%B1-%D9%81%D8%B1%D8%B6-%D9%83%D9%81%D8%A7%D9%8A%D8%A9 [paraphrased]

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

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

[4]A Paraphrased Excerpt. Refer to the Shaikh’s Telegram Channel

[5]An Excerpt from “Al Ajwibah Al Mukhtasar Alaa As’ila Al-Ashrah” page 43-44

This Is the Religion: Ali ibn Al-Madini on Judging His Own Father

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

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

There is no one among the people of hadith who showed favoritism (or behaved in a biased manner) in hadith — neither toward his father, his brother, nor his son. Ali ibn Abdillah Al-Madini, may Allah have mercy upon him, was an Imam of hadith in his era, however, not a letter is reported from him with regards to strengthening (the reliability of) his father; rather, the opposite of that is what has been narrated from him. [1]

Imam Ibn Hibban, may Allah have mercy upon him, said: “Ali Ibn Al-Madini, may Allah have mercy upon him, was asked about his father, so he said: ‘Ask someone else’. They said: ‘We ask you (in particular)’. He lowered his head (in silence for a while), then he raised his head and said: “This is the religion, my father is weak (in hadith)”. [2] [End of quote]

It should never be forgotten that truth takes precedence over everything else. Whenever the need to bear witness against anyone, Insha’Allah we ask for Allāh’s assistance in doing so whether on this website or personal twitter accounts on behalf of everyone – whether a loved one or one at loggerheads with us.

[1] Sharaf Ashab al-Hadith p. 41
[2] Al-Majruhin 2/15

[1] Merits of Objective, Sincere Cooperation and Consultation Beyond Vested Interests

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

Allah, The Most High, said:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

Help you one another in a-Birr and at-Taqwa [virtue, righteousness and piety]; but do not help one another in sin and transgression. [5:2]

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

This verse contains all the Masalih (things that will bring about benefit and repel harm) for the servants (of Allah) in their  relationship with their Lord and amongst themselves in this life and the next. This is because everyone 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 Bir and Taqwa, because it is basis of all matters of the religion.

As for Taqwa, its reality is to act in obedience to Allah based on belief in Allah and hoping for Allah’s Reward- fulfil what Allah has commanded based on belief in that which Allah has commanded and affirming the reward Allah has promised; abandon what Allah has forbidden based on one’s belief that what Allah has forbidden is forbidden and fearing Allah’s punishment, as Talq Bin Habeeb- may Allah have mercy upon him- said:

“When Fitna occurs, extinguish it with Taqwa”. The people asked: “What is Taqwa?” He said: “You act in obedience to Allah upon a light from Allah [i.e. Iman, sincerity, guidance etc] and hoping for reward from Allah. And you abandon disobedience to Allah upon a light from Allah and fearing the punishment of Allah”.

This is the best of that which has been stated regarding Taqwa, because indeed there has to be an aim and a goal behind every deed. A deed cannot be considered an act of obedience to Allah and an act that draws one close to Allah until it is based on Iman, thus that which leads to the performance of that deed is solely due to Iman – neither habits nor desires, neither seeking praise nor status and other than it; rather it should be solely based on Iman and the aim behind it should be to attain Allah’s reward and seeking after Allaah’s Pleasure. (1)

Imam Al-Hasan al-Basree, may Allah have mercy upon him, said:

By Allah! Never have a people sought advice except that they were guided to the best of what was available to them”. Then he recited [the statement of Allaah]: [وَأَمۡرُهُمۡ شُورَىٰ بَيۡنَہُمۡ – And (the Believers) who (conduct) their affairs by mutual consultation] [42:38]

Al-Allamah Zaid Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:

Allah, The Mighty and Majestic, commanded His Messenger Muhammad, peace and blessings of Allah be upon him, to consult his companions in some affairs. Allah, Glorified be He and free is He from all imperfections, said:

وَشَاوِرۡهُمۡ فِى ٱلۡأَمۡرِ‌ۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ

And consult them in the affairs. Then when you have taken a decision, put your trust in Allah. [3:159]

He is the example to be followed by the Ummah, therefore when it is the case that Allah commanded him to consult his companions, then there is even a greater reason that the Muslims are in need of consultation amongst themselves. When a difficulty that is related to a Muslim’s religious and worldly affairs occurs, then indeed it is fitting that he consults someone whom he considers reliable, wise, truthful and sincere. He examines (the advice, suggestion etc) given by that person, then he makes a choice – either to take that advice or decides not to take it based on what he is satisfied with, in relation to his personal affairs. The hadith places emphasis on the fact that consultation guides to the best outcomes, and due to this it is said:

“The one who consults does not regret and the one who performs Istikharah will not fail [to achieve good]”.

Both Istikharah and consultation are legislated and much of good is achieved by way of them, as opposed to when affairs are pursued in a rigid and haphazard manner, for indeed this might lead to regret and harm. (2)

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

[2] An Excerpt from ‘Awn Al-Ahad As-Samad Sharh Al-Adab Al-Mufrad’ 1/285. slightly paraphrased]

Becomes Angry When Asked For Proof – Part 1

Written by Abdullah Jallow on . Posted in 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'.

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, was asked:

There are some who ascribe to knowledge- issues fatwa without evidence; then, when asked for proof, he becomes angry and furious, saying: “Am I to exhaust my life searching for evidence?!” What is even (more) astonishing is that he taught this to his students and followers that indeed a scholar should not be asked for evidence. What is the ruling on this statement by one who ascribes himself to knowledge? What is the ruling on his issuing fatwas without evidence, and his becoming angry when evidence is requested? And what is the ruling on the statement of his students and followers that a scholar should not be asked for evidence? Also, what is the ruling on seeking fatwas from someone in such a condition? Please give us a ruling regarding this serious matter, may Allah reward you with good, and let the answer be backed by proofs

The reality is that what the questioner mentioned may be found among some people, especially among those whose greatest concern is to attain status and prestige among the common people. For indeed, among people are those who issue fatwas regardless of whether their fatwa is based on evidence or whether it is merely blind imitation of scholars- past or present – whom they hold in venerate (exalt).

Indeed, Ibn Abd al-Barr, may Allah have mercy upon him, mentioned the Ijmaa of the scholars that a blind follower is not considered among the scholars, because the blind follower is nothing more than a copy of a book from the school of jurisprudence of the one he blindly follows, and he has nothing of (true resemblance) to the true scholars. Due to this, I indeed hold that blind following is not permissible except in cases of necessity. Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, likened blind following to eating carrion- permitted only in cases of necessity. But when one is able to know the proof, then blind following is not permissible. This is what is understood from Allah’s statement:

 فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ

“So ask the people of knowledge if you do not know”. [An-Nahl 43]

As for the state of this man who becomes angry when asked for proof and says, “How would I exhaust my life searching for evidence?!” Indeed, this shows his ignorance and also his foolishness, for indeed, it is befitting a person – a scholar – to rejoice (or become happy) when a questioner asks him for proof, because if the questioner’s aim is not obstinacy or to cause hardship, then his request for proof shows his love for establishing his creed, statement and deed upon a foundation from Allah’s Book and the Sunnah of His Messenger, peace and blessings of Allah be upon him, so that he may worship Allah with insight. Because in reality, knowledge is to know the guidance through its evidence and a person will be asked on the Day of Resurrection what answer he gave to the Messengers, as Allah, The Most High, said:

وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ مَاذَا أَجَبْتُمُ الْمُرْسَلِينَ

And (remember) the Day (Allah) will call to them, and say: “What answer gave you to the Messengers?” [Al-Qasas 65]

Besides the Messengers, peace and blessings be upon them, it will not be said to him: “What answer did you give to so-and-so among the people?”

My advice to this scholar is that he should fear Allah concerning himself and that he does not give Fatwa except through evidence from the Qur’an and Sunnah – except in cases of necessity – and that he should make his students eager to seek evidence from Allah’s Book and the Sunnah of His Messenger, peace and blessings of Allah be upon him, and train them to derive rulings from their proofs so that Allah may benefit (them) through it. [Paraphrased]

https://alathar.net/home/esound/index.php?op=codevi&coid=56106

To be continued…InShaAllah

After the goal is fulfilled, there is neither excessive argumentation nor unlawful stratagems

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Worship - 'Ibaadah'.

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

The Prophet, peace and blessings of Allah be upon him, said:

“The most hated of men in the sight  of Allah is the one who is most quarrelsome”.

Al-Allamah Zayd Bin Hadi Al-Madkhali, may Allah have mercy upon him, said:

A warning against argumentation, falling into evil behaviour and its severe (consequences), especially if the argumentation is based on falsehood. As for when it is based on truth, there is nothing wrong with that for the one who has a right to do so;  but he should be just in his argument so that he does not enter into oppression or error, and Allah knows best.

The hadith is a warning against lying during argumentation, falsehood and adorned speech until one changes falsehood into truth and truth into falsehood – not bothered about making an oath, lying or giving false witness. All this takes place from a person who is extremely quarrelsome, goes into excess in the matter and does not feel shy in the presence of Allah- neither fears punishment in this life nor in the next life. When it is the case that the extremely quarrelsome person is blameworthy, the person who has good conduct – if entitled to something – during an argument and other matters, will not utter except truth, and will not seek after anything except the truth- neither lies nor deceives the Shariah judge. This is from the characteristics of the people of Iman – those whom Allah praised in the Qur’an and the Prophet, peace and blessings of Allah be upon him, praised them in the pure Sunnah. (1)

Imam Al-Barbahaaree, may Allah have mercy upon him, said: Al-Hasan (al-Basree) said, “The wise man does not argue or seek to overcome with stratagem rather he propagates his wisdom. If it is accepted, he praises Allah and if it is rejected he praises Allah”. [Sharh As-Sunnah]

Al-Allamah Salih Al-Fawzan, may Allah have mercy upon him, said:

Quotes:

The wise man is the one who posses wisdom, and wisdom is to place something in its place. Similarly, the wise one means the one with understanding.

He does not debate (with) a fruitless debate that is devoid of benefit.

He propagates his knowledge and if accepted he praises Allah. This is what is sought after.  If it is not accepted, he is absolved of his responsibility and the proof is conveyed.

“He praises Allah” because he established and conveyed the proof, and fulfilled what is required of him, and the guiding of the hearts is in the hands of Allah. (2)

Imam Muhammad Ibn Salih, may Allah have mercy upon them, said:

O student of knowledge! It is obligated to you to abandon (blameworthy) debate and argumentation because debate and argumentation is a means to cutting off the path to what is correct, makes a person speak to give the upper hand to himself. Even if the truth is made clear to him, you will find him either rejecting it or misconstruing the truth -out of disliking it- to give himself the upper hand and compel his opponent to accept his statement.

Therefore, if you notice (blameworthy) debate and argumentation from your brother when the truth is very clear, but he does not follow it, flee from him like you would flee from a lion, and say, “I do not have anything other than the truth I have mentioned to you”. (3)

People who fully and truly understood the great significance of time
https://salafidawahmanchester.com/2025/01/04/people-who-fully-and-truly-understood-the-great-significance-of-time/

By the Grace of Allah, the clear stance on opposing oppression and defending the honour of a Salafi – Shaikh Abu Iyaad, may Allah protect him, is now very clear. A Muslim is obligated to defend every other Muslim’s honour, and even non-Muslims, when they are oppressed or slandered. This has been clearly stated on this website, and there will be no further direct reference to anyone since the matter has been made evident after several articles. Anyone with a sense of conscience will seek proof for any Muslim or non-Muslim who faces oppression or slander, whether in private or public. Therefore, there will be no further engagement – through this website – with those attacking Shaikh Abu Iyaad because the clear stance has already manifested to all. All success is with Allah.

(1) An Excerpt from at-Taleeqaat Al-Maleehah Alaa Silsilah Al – Ahadith As-Saheehah. 1/26

(2) An Excerpt from It’haf Al-Qari Bitta’liqaat Alaa Sharh As- Sunnah Lil Imam Barbahaaree. 2/265-266

(3) An Excerpt from Sharh Hilyah Talib Al-Ilm page 246

[3] O Ustaadh Musa Richardson! Let’s see what foolishness is in reality

Written by Abdullah Jallow on . Posted in Articles, Basics, Brotherhood, Contemporary Issues, Featured, Morals and Manners - 'Akhlaaq', Refutations, Sin.

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

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]

We once again ask you, Uncle Musa, as some of the Shabab respectfully refer to you, “Is the pursuit of justice considered an act of folly, particularly when the situation is as clear as the mid day sun, such as in cases of false Tabdee and the unfounded accusation of a Salafi being a plant? Is it praiseworthy to hinder those who seek justice, while patronising them with evasive name-dropping and emotional rhetoric merely to shield those you favour more than others, or those whom you perceive to hold a higher status than Shaikh Abu Iyaad, may Allah protect him? Does the fact that scholars serve as Allah’s witnesses on earth negate Shaikh Abu Iyaad’s right to request evidence regarding the false Tabdee directed at him and your defamatory remarks, or do you consider this a foolish endeavour? Is it a demonstration of sincerity and fairness that you continue to obstruct the pursuit of justice under the guise of defending scholars? Yet, in your perspective, those who openly seek justice in the UK are deemed foolish. Nevertheless, it is your evil suspicions and actions that are under examination.

Al-Khattaabee, may Allah have mercy upon him, said:

(Unjustified) evil suspicion is the source of an abundance of lies. [4]

The reality of foolishness is to place something in other than its rightful place. [5]

A fool imagines the impossible as the possible and the ignorant cannot differentiate the impossible from the possible. The fool knows the right thing but does not act upon it, and the ignorant one does not know the right thing, but would have acted upon it if he knew. [6]

We ask again: Where is the clear, unambiguous knowledge-based proofs for the Tabdee and the accusation that Shaikh Abu Iyaad is a plant? We are not interested in name-dropping, emotional appeals, profuse speech and ranting.

https://x.com/i/status/2057536136730595483

[1] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[2] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[3] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[4] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[5] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[6] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[7] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[8] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[9] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[10] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[11] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

https://salafidawahmanchester.com/2026/05/20/contemplating-some-reasons-behind-stubbornness-after-being-guilty-of-false-tabdee-or-erroneous-in-othermatters/

[12] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[13] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

As for the virtues of the people of knowledge – scholars and students of knowledge, we acknowledge it wholeheartedly without the exaggerations, transgressions and foolish claims of Ustaadh Musa.

The People of Knowledge

[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

[4] Umdatul Qaaree By Badr Ad-Deen Al-Aynee 23/232

[5] Sharh Saheeh Muslim By Imaam An-Nawawi. 18/136

[6] Tas’heel an-Nadr By Al-Maawardee. page 5

[2] O Ustaadh Musa Richardson! Let’s see what foolishness is in reality

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

Imam Ash-Shaatibi, may Allah have mercy upon him, stated:

Know that Allah has established this Shariah as proof against the creation (humankind and jinn) – the old and young alike, the obedient and the disobedient, the righteous and the wicked. He did not specify the proof against anyone in exclusion of another one. Also, all the other revealed laws were established as proof against all the nations to whom they were revealed. The Shariah is the judge- in general, and specifically; the judge on all those who have reached the age of responsibility. It is the path attached to (what Allah has ordained) and it is the Greatest Guide. Have you not heard the statement of Allah, The Most High:

وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَاۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allah’s religion of Islamic Monotheism). [Ash-Shura 52]

He (the Prophet) – peace and blessings of Allah be upon him- was the first to be guided to the Book and Iman, and then those who followed him. The Book is the Guide and also the Sunnah that was revealed to him explains that guidance (i.e. the Sunnah and the Qur’an explain each other). All the creation (mankind and Jinn) are guided through it. Therefore, when this is the case that the Shariah is worthy of being a decisive proof against them and a beacon by way of which they are guided to the truth, their nobility is determined by the extent to which they embrace its rulings- through acting upon them in speech, belief, and deeds– and not merely due to the level of their intellects or their nobility amongst their people. That is because Allah, The Most High, has determined nobility through Taqwa and no other than it. Allah, The Most High, said:

إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ

Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13] [1]

We asked biased Ustaadh Musa Richardson: “What relevance do the demand for justice and Dalil have with the statement ‘Scholars are Allāh’s witnesses’? Either he is flattering others or  making a ridiculous attempt to insult our intelligence. Just because scholars are considered Allah’s witnesses, does that mean we should not question anyone or seek proof and justice? Only a fool would express or suggest such absurdity, or perhaps he simply enjoys hearing his own voice. We reiterate:

“Where is the clear, unambiguous knowledge-based evidence for the Tabdee against Ustaadh Abu Iyaad and the claim that he is a plant?”

Enough with the nonsense; provide us with clear proof. This is the expectation for all mature students of knowledge. With this question and demand of ours, what foolishness in reality is coming from the UK as you claim?! It is very clear that the foolishness is coming from you!

Al-Khattaabee, may Allah have mercy upon him, said:

(Unjustified) evil suspicion is the source of an abundance of lies. [2]

The reality of foolishness is to place something in other than its rightful place. [3]

A fool imagines the impossible as the possible and the ignorant cannot differentiate the impossible from the possible. The fool knows the right thing but does not act upon it, and the ignorant one does not know the right thing, but would have acted upon it if he knew. [4]

https://x.com/i/status/2057536136730595483

[1] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[2] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[3] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[4] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[5] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[6] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[7] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[8] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[9] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[10] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[11] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

https://salafidawahmanchester.com/2026/05/20/contemplating-some-reasons-behind-stubbornness-after-being-guilty-of-false-tabdee-or-erroneous-in-othermatters/

[12] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[13] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

As for the virtues of the people of knowledge – scholars and students of knowledge, we acknowledge it wholeheartedly without the exaggerations, transgressions and foolish claims of Ustaadh Musa.

Read:

The People of Knowledge

To be continued InShaaAllah.

[1] Al-I’tisam 3/434

[2] Umdatul Qaaree By Badr Ad-Deen Al-Aynee 23/232

[3] Sharh Saheeh Muslim By Imaam An-Nawawi. 18/136

[4] Tas’heel an-Nadr By Al-Maawardee. page 5

[1] O Ustaadh Musa Richardson! Let’s see what foolishness is in reality

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

Al-Khattaabee, may Allaah have mercy upon him, said:

(Unjustified) evil suspicion is the source of an abundance of lies. [1]

 The reality of foolishness is to place something in other than its rightful place. [2]

A fool imagines the impossible as the possible and the ignorant cannot differentiate the impossible from the possible. The fool knows the right thing but does not act upon it, and the ignorant one does not know the right thing, but would have acted upon it if he knew”. [3]

O Ustaadh Musa Richardson! You lack sound judgment in this matter we are addressing, refuse correction, ignore evidence, persist in error despite opportunities to learn and you are intoxicated with name-dropping.

O Ustaadh Musa Richardson! The Shabab can see foolishness as clearly as the mid day sun. They are not interested in your emotional appeals, profuse speech, ranting etc.

We are all still waiting for the unambiguous knowledge-based proof that Ustaadh Abu Iyaad is a plant, as well as your stance regarding the Tabdee.

Stop the nonsense and provide clear proof. This is what is known regarding all mature students of knowledge.

https://x.com/i/status/2057536136730595483

[1] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[2] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[3] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[4] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[5] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[6] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[7] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[8] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[9] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[10] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[11] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

Contemplating Some Reasons Behind Stubbornness After Being Guilty of False Tabdee or Erroneous in Other Matters

[12] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[1] Umdatul Qaaree By Badr Ad-Deen Al-Aynee 23/232]
[2] Sharh Saheeh Muslim By Imaam An-Nawawi. 18/136
[3] Tas’heel an-Nadr By Al-Maawardee. page 5]

 

The Danger of Oppression

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

Abu Musa, may Allah be pleased with him, said, Allah’s Messenger, peace and blessings of Allah be upon him, said: “Verily, Allah will give respite to the oppressor until when He seizes him and he cannot escape”. Then he [i.e. the Messenger] recited the verse:

وَكَذَٲلِكَ أَخۡذُ رَبِّكَ إِذَآ أَخَذَ ٱلۡقُرَىٰ وَهِىَ ظَـٰلِمَةٌ‌ۚ إِنَّ أَخۡذَهُ ۥۤ أَلِيمٌ۬ شَدِيدٌ

Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful, and severe]. [Hud. 102]

Al-Allamah Zaid Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:

There is a warning against oppression in this lofty hadith- oppression against oneself through different levels and types of sins. The one whom Allah has given wealth, good health, safety and stability while he persists upon sin, this is Allah’s plan in stages against this sinner because he deserves it;

 وَلَا يَظۡلِمُ رَبُّكَ أَحَدً۬ا

And your Lord treats no one with injustice. [Al-Kahf. 49]

There’s a warning – in this hadith – against oppressing others because the one who oppresses others is called an oppressor and the one who oppresses himself through sins is called an oppressor. Therefore, the one who oppresses himself and the one who oppresses others are (exposed) to great danger in this life, in the grave and in the afterlife. If Allah gives him respite and does not hasten punishment against him, then indeed Allah reserves for him the punishment he deserves due to the statement of Allah:

وَكَذَٲلِكَ أَخۡذُ رَبِّكَ إِذَآ أَخَذَ ٱلۡقُرَىٰ وَهِىَ ظَـٰلِمَةٌ‌ۚ إِنَّ أَخۡذَهُ ۥۤ أَلِيمٌ۬ شَدِيدٌ

Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful, and severe.

This is how the hadith is in agreement with the noble verse, that if Allah gives respite to an oppressor, it is not that Allah has neglected his affair. If Allah delays punishment against him in the worldly life, Allah multiplies it for him in the hereafter, thus, he is recompensed based on what he did and the evil deeds he committed. Allah is the possessor of (perfect) wisdom, because He recompenses a doer based on his deed- good recompense for good deeds and evil recompense for evil deeds. [1]

Allah, The Most High, said:

وَاتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً‏
وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ‏

And fear a trial (of affliction) which does not affect (only) those who have done wrong among you in particular. And know that Allāh is severe in punishment. [Al-Anfal 25]

وَاتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً‏

And fear a trial (of affliction) which does not affect (only) those who have done wrong among you in particular.

Imam As-Sadi, may Allah have mercy upon him, said:

Rather, it afflicts the perpetrator of oppression and others as well. This is because when oppression is apparent and is not stopped or resisted, then indeed, its punishment (afflicts) both the perpetrator and other than him. This Fitna is averted through forbidding evil, suppressing the people of evil and corruption, and so that they are not able to commit sins and oppression as much as possible (to prevent it). [2]

[1] at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaith As-Saheehah. 1/100

[2] An Excerpt from Tafseer As-Sadi

 

Impeccable Scholarly Impartiality Even Toward the Worst of Ahlul Bidah!

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, Featured, Fitnah, Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

The Story

The Khawarij captured Abdullah, the son of Khabbab bin Al-Aratt, a noble companion of the Messenger. They questioned him, asking, “Who are you?” He answered, “I am Abdullah bin Khabbab.” They said, “Tell us a Hadith you heard from your father, who transmitted it from the Messenger, peace and blessings of Allah be upon him.” He said, “I heard my father say, ‘Allah’s Messenger, peace and blessings of Allah be upon him, said: “There will be a Fitnah where those who remain seated would be better than the one walking, and the one walking would be better than those who hurry. Thus, if someone must either kill or be killed, let him be killed and not be the killer.” They asked, “What do you think of Abu Bakr and Umar?” Abdullah spoke highly of them. They then asked, “What is your opinion on At-Ta’hkim (when Ali and Mu’awiyah turned to some companions to judge their dispute based on the Quran and Sunnah)?” He responded, “I believe Ali has superior knowledge of the Book of Allah, is more cautious with the religion, and possesses greater wisdom than you!” Afterward, they took him to a river and slaughtered him, and they also killed his pregnant wife, stabbing her belly.

In his explanation of Kitaab Ash-Shaaree’ah by Imam Al-Aajuree, may Allah have mercy upon him, al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, did not quote the full story, but he referred to the reference (number 75), stating that there is an unknown narrator in the chain; thus, he holds that the narration is neither authentic nor hasan. Then he said:

[نحن ما عندنا تحامل – we do not have bias, prejudice, partiality, or favoritism]. We do not authenticate a narration unless the trustworthiness and precision of the narrator have been firmly established. The Shaikh also briefly touched on the conditions for the authentication of a hadith up until he said:

“We hate the Kharijites and believe that they are the worst of the people and the creation. Despite this, we do not oppress them due to our belief in the obligation of justice that Islam obligates toward both Muslims and non-Muslims. Therefore, we do not pass judgment on them based on weak narrations”

Refer to “Adh-Dhari’ah ilaa Bayaan Maqaasid kitaab Ash-Sharee’ah 1/188-189. 1st Edition 1434H [2013] Publisher. Dar Mirath