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“Let the Sunnah Guide These Interactions” – Reminder from a friend this morning

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, Innovations In Islam (Bidah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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

Interactions

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

The first group is those whose companionship is akin to nourishment, essential for both morning and evening. One leaves it once their needs are fulfilled, and returns to it when in need. These people are those who know Allah, His commandments, the plots employed by His enemies, the diseases of the hearts, and the remedies to heal them. They are sincere to Allah, His Messenger, and His creation, and their company brings forth comprehensive benefits.

The second group is those whose companionship can be compared to vital medication needed during periods of illness. Thus, you do not need to intermingle with them as long as you are healthy. These are people one cannot do without when it comes to beneficial aspects of life, such as sustaining a livelihood, fulfilling various dealings, engaging in partnerships, seeking consultation, receiving medical aid, and so forth.

The third group is those whose companionship resembles various diseases, each with its level of severity and mildness. Within this group, there is one whose companionship is akin to a chronic illness. This particular person does not bring any benefit to your religious or worldly matters, and in fact, associating with them may result in a loss in either or both aspects of your life. Therefore, if you engage with this person, it would be like a disease that could ultimately lead to your demise. Among them, there is one whose companionship is comparable to a toothache whose pain intensifies, but abates once the toothache disappears.

The fourth group is those whose companionship is utterly destructive, and associating with them is akin to consuming poison. Common indeed is this among the people! May Allah not increase their numbers, and they are the advocates of misguidance and innovation in religious matters. They obstruct others from following the path of the Messenger, peace and blessings of Allah be upon him, and instead call to that which is in opposition to it. They divert people from the path of Allah and strive to distort it, presenting innovation in religious matters as if they were part of the Sunnah, and misrepresenting virtues as vices and vices as virtues. Whenever you establish pure Islamic monotheism among them, they say, “You have degraded the Awliyaa [friends of Allah]”. [Footnote a]

And when you adhere strictly to the path of the Messenger, they say, “You have invalidated the adherence to the path of the Imams”. [Footnote b] Furthermore, when you enjoin what Allah and His Messenger have commanded and forbid what they have forbidden, they say, “You are subjecting people to trials”. [Footnote c] [1]

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Footnote a:

Al-Allamah Muqbil Bin Hadi Al-Wadi’i, may Allah have mercy upon him,stated:

Allah said:

وَعَجِبُوٓاْ أَن جَآءَهُم مُّنذِرٌ۬ مِّنۡہُمۡ‌ۖ وَقَالَ ٱلۡكَـٰفِرُونَ هَـٰذَا سَـٰحِرٌ۬ كَذَّابٌ
أَجَعَلَ ٱلۡأَلِهَةَ إِلَـٰهً۬ا وَٲحِدًا‌ۖ إِنَّ هَـٰذَا لَشَىۡءٌ عُجَابٌ۬
وَٱنطَلَقَ ٱلۡمَلَأُ مِنۡہُمۡ أَنِ ٱمۡشُواْ وَٱصۡبِرُواْ عَلَىٰٓ ءَالِهَتِكُمۡ‌ۖ إِنَّ هَـٰذَا لَشَىۡءٌ۬ يُرَادُ
مَا سَمِعۡنَا بِہَـٰذَا فِى ٱلۡمِلَّةِ ٱلۡأَخِرَةِ إِنۡ هَـٰذَآ إِلَّا ٱخۡتِلَـٰقٌ
أَءُنزِلَ عَلَيۡهِ ٱلذِّكۡرُ مِنۢ بَيۡنِنَا‌ۚ بَلۡ هُمۡ فِى شَكٍّ۬ مِّن ذِكۡرِى‌ۖ بَل لَّمَّا يَذُوقُواْ عَذَابِ

And they wonder that a warner (Prophet Muhammad) has come to them from among themselves! And the disbelievers say, “This (Prophet Muhammad) is a sorcerer, a liar. Has he made the aaliha (gods) (all) into One Ilaah (God – Allah). Verily, this is a curious thing!” And the leaders among them went about (saying), “Go on and remain constant to your aaliha (gods)! Verily, this is a thing designed (against you)! We have not heard (the like) of this among the people of these later days. This is nothing but an invention! Has the Reminder been sent down to him (alone) from among us?” Nay! But they are in doubt about My Reminder (this Qur’an)! Nay, but they have not tasted (My) Torment! [Surah Sa’d. 4-8]

So, you say to the Raafidah, “Indeed, it is shirk to invoke other than Allah with regards to seeking benefit and protection from harm in a matter which none can (fulfil) besides Allah. It is not permissible to invoke Ali Ibn Abee Taalib [may Allah be pleased with him] or other than him amongst the dead [may Allah have mercy upon them] because Allah said:

وَٱلَّذِينَ تَدۡعُونَ مِن دُونِهِۦ مَا يَمۡلِكُونَ مِن قِطۡمِيرٍ
إِن تَدۡعُوهُمۡ لَا يَسۡمَعُواْ دُعَآءَكُمۡ وَلَوۡ سَمِعُواْ مَا ٱسۡتَجَابُواْ لَكُمۡۖ وَيَوۡمَ ٱلۡقِيَـٰمَةِ يَكۡفُرُونَ بِشِرۡڪِكُمۡۚ وَلَا يُنَبِّئُكَ مِثۡلُ خَبِيرٍ۬

And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the date stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad) like Him Who is the All-Knower (of each and everything). O mankind! it is you who stand in need of Allah, but Allah is Rich (Free of all wants and needs), Worthy of all praise. [Surah Fatir. 13-14]

And Allah said:
وَمَنۡ أَضَلُّ مِمَّن يَدۡعُواْ مِن دُونِ ٱللَّهِ مَن لَّا يَسۡتَجِيبُ لَهُ ۥۤ إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ وَهُمۡ عَن دُعَآٮِٕهِمۡ غَـٰفِلُونَ
وَإِذَا حُشِرَ ٱلنَّاسُ كَانُواْ لَهُمۡ أَعۡدَآءً۬ وَكَانُواْ بِعِبَادَتِہِمۡ كَـٰفِرِينَ

And who is more astray than one who calls (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (on the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping.’ [Surah Al-Ahqaf. 5-6]

And Allah said:

وَمَن يَدۡعُ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ لَا بُرۡهَـٰنَ لَهُ ۥ بِهِۦ فَإِنَّمَا حِسَابُهُ ۥ عِندَ رَبِّهِۦۤ‌ۚ إِنَّهُ ۥ لَا يُفۡلِحُ ٱلۡكَـٰفِرُونَ

And whoever invokes (or worships), besides Allah, any other ilaah (god), of whom he has no proof, then his reckoning is only with his Lord. Surely! Al-Kaafiroon (the disbelievers in Allah and in the Oneness of Allah, polytheists, pagans, idolaters, etc.) will not be successful.’ [Surah Al-Muminoon. 117]

And if you say, “Indeed others have joined them (i.e. the Mushrikoon) in this (affair”, so I say, “Whoever joins them in this (affair of shirk) is similar to them”. Read

https://www.manhaj.com/manhaj/articles/xyjjc-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan-5—on-those-who-worship-the-righteous.cfm

Allah said

وَلَا تَدۡعُ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكَ وَلَا يَضُرُّكَ‌ۖ فَإِن فَعَلۡتَ فَإِنَّكَ إِذً۬ا مِّنَ ٱلظَّـٰلِمِينَ
وَإِن يَمۡسَسۡكَ ٱللَّهُ بِضُرٍّ۬ فَلَا ڪَاشِفَ لَهُ ۥۤ إِلَّا هُوَ‌ۖ وَإِن يُرِدۡكَ بِخَيۡرٍ۬ فَلَا رَآدَّ لِفَضۡلِهِۦ‌ۚ يُصِيبُ بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦ‌ۚ وَهُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ

And invoke not besides Allah, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zaalimoon (polytheists and wrongdoers). And if Allah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favour which He causes it to reach whomsoever of His slaves He will. And He is the Oft-Forgiving, Most Merciful.’ [Surah Yunus. 106-107]

When you convey these verses and what is similar to them to the (Rawaafid), and then say to them, “Indeed, is it permissible to call upon the dead and seek deliverance and rescue from them?” They (say), “You are a Wahhaabi. You hate the family of the Prophet [peace and blessings of Allah be upon him]”. This is the same regarding the extreme Soofees when you say, “Indeed, the Awliyaa can neither benefit nor harm”, they say, “You hate the Awliyaa”. Indeed, mighty is the statement that comes out of the mouths of these two sects; they utter nothing but a lie! [2]

Footnote b:

“Why do the Salafīs say that it’s impermissible to blindly follow the Great Imāms such as Abu Hanīfah, Mālik, Ash-Shāfi’ī and Ahmad Ibn Hanbal, yet they blindly follow the scholars such as Ibn Bāz, Ibn Uthaymīn, Al-Albānī, etc?” Question 4 in the Manhaj.

Cling To The Sunnah And Avoid Taqleed – Tele-link with Abu Khadeejah ‘Abdul-Wāhid

Footnote c:https://abukhadeejah.com/the-great-virtue-and-principles-of-enjoining-the-good-and-forbidding-evil-by-imam-al-barbahari-d-329h-and-al-fawzan/#:~:text=’%20Rather%20you%20should%20enjoin%20the,just%20go%20along%20with%20them.

[1]An Excerpt from “Bada’i at-Tafsir Al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim 3/467-469

[2]An Excerpt from “Ilhaad Al-Khomeini Fee Ard Haramayn”. Pages 206-207

Verse 73 Surah Al-Furqan

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

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

Allah, the Most High, said:

وَٱلَّذِينَ إِذَا ذُكِّرُوا۟ بِـَٔايَٰتِ رَبِّهِمْ لَمْ يَخِرُّوا۟ عَلَيْهَا صُمًّا وَعُمْيَانًا

And those who, when they are reminded of the Signs of their Lord, fall not deaf and blind thereat. [Al-Furqan 73]

Imam Muḥammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, commented:

ولم يبين من المذكِّر ليشمل كل مذكِّر؛ وليبين أن قبولهم للتذكير ليس من أجل شخص مذكِّر؛ لأن من الناس من لا يقبل الحق إلا من شخص معين، إذا جاءه من شخص آخر لم يقبله، مثل ما فعل أهل الكتاب بالنبي عليه الصلاة والسلام، وغيرهم أيضًا، لا يقبلون الحق إلا من طائفة معينة أو شخص معين

He (Allah) did not make known (specifically) the one giving the reminder, therefore, it includes every person who gives a reminder. This is because among the people there is one who does not accept the truth except from a specific person; if it reaches him from another person, he does not accept it, such as how the people of the Scripture behaved towards the Prophet, peace and blessings be upon him, and other than them, who do not accept the truth except from a specific party or person.

وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا الْكِتَابَ بِكُلِّ آيَةٍ مَا تَبِعُوا قِبْلَتَكَ

And even if you were to bring to the people of the Scripture all the Signs, they would not follow your Qiblah (prayer direction). [Al-Baqarah 145]

فهنا قال: ﴿إِذَا ذُكِّرُوا﴾ ولم يبين المذكر إشارة إلى أنهم إنما يقبلون الحق؛ لأنه حق، لا من أجل من قال به، نعم، فهم لا يقبلون التذكير لأجل شخص مذكِّر أو يردونه من أجل شخص مذكِّر، وإنما يقبلونه؛ لأنه تذكير، وهذا هو الفائدة في حذف الفاعل

إِذَا ذُكِّرُوا

“When they are reminded”.

Here, He (Allah) did not make known (specifically) the one who gives the reminder, as a demonstration that they (the ones receiving the reminder) accept the truth (solely) because it is the truth, not because of who utters it. They neither accept nor reject a reminder (merely) due to the person who gives the reminder; rather, they accept it because it is a reminder. This is the benefit of omitting- (from the verse) – the doer (i.e. the one giving the reminder). [2]

The Imam, may Allah have mercy upon him, also stated:

يعني إذا نسوا شيئاً من طاعة الله ثم ذكّرهم أحد بذلك قبلوا وسمعوا وأبصروا
فلم يخروا عليها صماً وعميانا.
وإنما تلقونها بالقبول والراحة ويقومون بما يجب عليهم.
إن بعض الناس والعياذ بالله إذا ذكر بآيات الله استنكف واستكبر.
وقال: من أنت حتى تأمرني؟ من أنت حتى تنهاني؟ أنا أكبر منك. أنا أعلم منك
وهذا محرم
الواجب إذا ذكرك أحدٌ بطاعة الله أن تتذكر، وأن لا تخر على ذلك أصم أعمى

Meaning:

When they forget something pertaining to obedience to Allah, then someone reminds them, they accept it, listen, and hearken to clear insight (give thought, observe, etc.), not falling on deaf ears and blind thereat. Rather, they receive (welcome) it with acceptance and repose and fulfil what is obligated to them.

Indeed, some people – and Allāh’s Refuge is sought – when they are reminded of Allah’s verses, they become dismissive (disdainful, etc.) and arrogant, and say:

“Who are you to command me? Who are you to forbid me (from this or that)? I am older than you. I am more knowledgeable (or I know more) than you”.

This (behaviour) is forbidden. When someone reminds you of obedience to Allah, the obligation is that you take heed; (it should) not fall on deaf ears and be blind thereat. [2]

We ask Allah to include us among the truthful Amin. Allāh’s Messenger, peace and blessings of Allah be upon him, said:

The best of the people are those living in my generation, then those who will follow the latter and then those who come after them. Then there will come after them people who will be treacherous and will not be trustworthy, they will bear witness without being asked to do so, [a] and they will vow, but will never fulfil their vows, and fatness will appear among them. [b]

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

They give false testimony, act treacherously and deceitfully. They behave in a very sinful manner and follow evil desires, except those whom Allah safeguards amongst the Taa’ifatul Mansoorah [i.e. the victorious (aided) group of Muslims upon the straight path] – those whom Allah’s Messenger, peace and blessings of Allah be upon him, praised. Therefore, it is obligated to us to acquire knowledge for the sake of Allah, The Mighty and Majestic, and act upon it. Ignorance is a deadly disease and knowledge is a weapon that will destroy you if you do not act upon it, and Allah’s refuge is sought. [An Excerpt from “Marhaban Yaa Taalibal Ilm” pages 268-270] [end of quote]

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[a]: Regarding the statement, “They will bear witness without being asked to do so”. This can mean that they bear witness before being asked, or they bear witness based on falsehood, or they give witness without being from those who are worthy of it. [Sharh Saheeh Muslim 12/17]

However, there is another Hadith in which the Prophet, peace and blessings of Allah be upon him, stated: “Should I not inform you about the best of witnesses, they are those who bear witness before being asked”. The scholars say that what is intended by this hadith is that for example someone has a witness to give on behalf of another person based on truth, but the person does not know about it, so he informs the person about it; or for example, a person has already passed away and another person knows what the deceased person has left behind as inheritance, so he bears witness to that and makes it known. [Fat-hul Baari 5/260] [end of quote]

[b] And regarding the statement, “And fatness will appear among them”. Meaning: These people give importance to the means of fattening themselves – food, drink and over-abundance. So, their only concern is their bodies and fattening themselves. As for being fat without choice, then one cannot be blamed for that, just as a person cannot be blamed for being tall, short, black or white…[Majmu Al-Fataawaa 10/1056 -By Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him]

We ask Allah, the Most High, as Ibn Shaheen stated that among the supplications of those who came before (i.e. the pious predecessors) was that they said:

اللَّهُمَّ أَرِنِي الْحَقَّ حَقًّا وَارْزُقْنِي اتِّبَاعَهُ، وَأَرِنِي الْبَاطِلَ بَاطِلًا وَارْزُقْنِي اجْتِنَابَهُ

O Allah! Show me the truth as truth (or as it is in reality) and bestow on me (the ability) to follow it; show me falsehood as falsehood (or as it is in reality) and bestow on me (the ability) to avoid it. [3]

 

[1] An Excerpt from Tafseer Surah Al-Furqan. (Paraphrased). May Allah bless my Salafi brother, colleague, and friend, Abu Zakariyyah (Abdul Malik Al-Congoli Al-Ifreeqee) for sharing the Arabic text of this reminder.

[2](Paraphrased): https://www.alathar.net/home/esound/index.php?op=codevi&coid=166809

[3] Sharh Madhahib Ahl As-Sunnah 40

One of the means of protecting Tawhid

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Contemporary Issues, Featured, Fitnah, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shi'a, Shirk, Sin, Sufis, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Aa’ishah, may Allah be pleased with her, said: Allah’s Messenger, peace and blessings of Allah be upon him, said: “May Allah curse the Jews and Christians [i.e. those amongst them who corrupted the religion of their prophets], because they took the graves of their Prophets as places of worship”. Then Aa’ishah said, “Had that not been the case, his grave would be in an open place, but he feared that it would be taken as a place of worship”. [Al-Bukhari 1330]

Imam Muhammad Naasiruddeen Al-Albani, may Allah have mercy upon him said: 

The statement of Aa’Ishah clearly shows why the Prophet was buried in his house and that was to prevent the one who would build a Masjid over him. And it is not permissible to use this as evidence to bury others in a house and what supports this is that it is in opposition to the initial Islamic practice, because the Sunnah (legislates) that the deceased are buried in the graveyards. This is why Ibn Urwah, may Allah have mercy upon him, stated in Al-Kawakib Ad-Daraaree that to be buried in the graveyards of the Muslims was more pleasing to Abu Abdillah (Imam Ahmad) than being buried in the houses, because it poses lesser harm to those who are alive [i.e. a safeguard against grave worship].

And if it is said, “The Prophet’s grave is in his house as well as the graves of his two companions (i.e. Abu Bakr and Umar)”, so we say, “Aa’ishah said that the Prophet asked to be buried in his house so that his grave is not taken as a place of worship, because he used to bury his companions at Al-Baqee (i.e. the graveyard) and his practice is more worthy to be followed than that of others. His companions knew that he- in particular – was to be buried in his house, because he said: “The Prophets are to be buried where they die”. This protects [the place they are buried from too much noise] and distinguishes them from other people”. [1]  

The late Mufti of Saudi Arabia Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said: Shrines are graves and the Prophetic tradition regarding this matter is that graves are to be raised a hand span from the ground, so that they are recognised as graves and not degraded. This is why in the hadith of Sa’d Bin Abee Waqqaas it is reported that the grave of the Prophet raised a hand span and Sa’d also gave orders that the same should be done to his grave. As for building over them, taking them as Masajid and building domes, this is not permissible. According to the people of knowledge, this is evil, an innovation in religion and one of the means to Shirk. And due to this the Prophet stated in an authentic hadith:

“The curse of Allah is upon the Jews and Christians [i.e. those Jews who deviated from the pure message of Musa and those Christians who deviated from the pure message of the Messiah], because they took the graves of their Prophets as places of worship”

And in a hadith in Saheeh Muslim, the Prophet, peace and blessings of Allah be upon him, forbade from plastering graves, used as sitting places and building over them. Therefore, it is not permissible to build over graves – neither mosques nor domes, nor other than them, and also they are not to be plastered, because indeed this is one of the means to Shirk – one of the means, because it may be exalted, invoked besides Allah and help sought from it, thus shirk occurs. Building over graves- placing domes, mosques and lamps over them are from the means to Shirk, and this is why the Prophet warned against it and cursed those who do so. It is incumbent that Muslims are warned against this and that they do not build over a grave – neither a Masjid nor other than it, neither a dome nor plastered, nor place lamps on them nor shrouded. All this is not permissible, rather it is from the means to Shirk…. [2]

Who Included The Grave of The Prophet In The Masjid?

 Shaikh Abdul Waahid Abu Khadeejah, may Allah preserve him, stated as follows: The grave of the Prophet (salallāhu ‘alaihi wasallam) was initially outside of his Mosque in Madeenah – the fact is that his house was next door to the Mosque and that is where he was buried after his death. Later, in the time of the rule of Waleed Ibn Abdul-Malik he commanded that the Mosque be expanded, and thus the house of the Prophet (salallāhu ‘alaihi wasallam) was included into the Mosque as it was extended. This occurred at the displeasure of the Scholars – and they hated it – from them, Sa’eed Ibn Al-Musayyib (died 94H). [3]

[1] An Excerpt from Tahdheer As-Saajid Min Itti-khadh Al-Qubur Masajid. pages 14-15

[2] https://binbaz.org.sa/fatwas/16337/%D8%AD%D9%83%D9%85-%D8%A8%D9%86%D8%A7%D8%A1-%D8%A7%D9%84%D8%A7%D8%B6%D8%B1%D8%AD%D8%A9-%D8%B9%D9%84%D9%89-%D8%A7%D9%84%D9%82%D8%A8%D9%88%D8%B1. paraphrased

[3] https://www.abukhadeejah.com/decisive-proofs-against-the-sufis-who-take-graves-as-places-of-worship-the-condemnation-of-the-one-who-worships-allah-at-the-grave-of-a-righteous-man-so-how-much-worse-is-the-one-who-actually-worsh/ ]

 

 

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Root Causes of The Unimaginable Depravity of Some of The Modern World’s Influential Figures

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

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

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

The basis of all sins – major and minor – are three: the heart’s attachment to other than Allah, going along with the intense strength of one’s anger and the intense urge of one’s desires.

These three matters constitute shirk, injustice and indecency. Shirk and invoking other than Allah is related to the heart’s attachment to other than Allah, murder is related to going along with one’s intense anger and fornication is related to going along with the intense urge of one’s desires. And because of this, Allah mentioned the three together in the verse:

وَٱلَّذِينَ لَا يَدۡعُونَ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ وَلَا يَقۡتُلُونَ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ وَلَا يَزۡنُونَ

And those who invoke not any other ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse. [Al-Furqan. 68]

These three invite to one another – Shirk leads to injustice and indecency, just as Tawheed and Ikhlas turns a person away from them. Allah, The Most High, said:

ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَ‌ۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ

Thus it was, that We might turn away from him (Yusuf) evil and indecency. Surely, he was one of Our chosen, guided slaves. [Yusuf. 24]

Meaning: turned him away from infatuation and illegal sexual intercourse.

Similarly, injustice leads to Shirk and indecency, because Shirk is the greatest injustice, just as Tawheed is the greatest justice. Justice is a companion of Tawheed and injustice is a companion of Shirk, and this is why Allah mentioned both together.

Regarding Tawheed and justice, Allah said:

شَهِدَ ٱللَّهُ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا هُوَ وَٱلۡمَلَـٰٓٮِٕكَةُ وَأُوْلُواْ ٱلۡعِلۡمِ قَآٮِٕمَۢا بِٱلۡقِسۡطِ

Allah bears witness that Laa ilaaha illaa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice]. [Aal Imran. 18]

Regarding injustice and Shirk, Allah said:

إِنَّ ٱلشِّرۡكَ لَظُلۡمٌ عَظِيمٌ۬

Verily, Shirk is great injustice. [Luqmaan. 13]

Indecency leads to shirk and injustice, especially when there is a strong desire that cannot be reached except through some type of injustice, such as seeking help through magic and shaytan. And indeed Allah mentioned both fornication and Shirk together in the verse:

ٱلزَّانِى لَا يَنكِحُ إِلَّا زَانِيَةً أَوۡ مُشۡرِكَةً۬ وَٱلزَّانِيَةُ لَا يَنكِحُهَآ إِلَّا زَانٍ أَوۡ مُشۡرِكٌ۬‌ۚ وَحُرِّمَ ذَٲلِكَ عَلَى ٱلۡمُؤۡمِنِينَ

The adulterer marries not but an adulteress, or a female polytheist and the adulteress none marries her except an adulterer or a male polytheist [and that means that the man who agrees to marry (have a sexual relation with) a female polytheist, pagan or idolatress) or a prostitute, then surely he is either an adulterer, or a polytheist)]. And the woman who agrees to marry (have a sexual relation with) a male polytheist or an adulterer, then she is either a prostitute or a female polytheist)]. Such a thing is forbidden to the believers [of Islamic Monotheism]. [An-Noor. 3]

These three [Shirk, indecency and injustice] can either be the cause of one another or lead to one another. And this is why whenever Tawheed in the heart is weaker and the Shirk in it is greater, it commits more indecency, becomes stronger in its attachment to images and infatuated with them. And what is similar to this is the statement of Allah:

فَمَآ أُوتِيتُم مِّن شَىۡءٍ۬ فَمَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَمَا عِندَ ٱللَّهِ خَيۡرٌ۬ وَأَبۡقَىٰ لِلَّذِينَ ءَامَنُواْ وَعَلَىٰ رَبِّہِمۡ يَتَوَكَّلُونَ

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓٮِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَٲحِشَ وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ

So whatever you have been given is but a passing enjoyment for this worldly life, but that which is with Allah (Paradise) is better and more lasting for those who believe (in the Oneness of Allah Islamic Monotheism) and put their trust in their Lord (concerning all of their affairs). And those who avoid the greater sins and indecency, and when they are angry, they forgive. [Ash-Shuraa. 36-37]

Allah informed us that what He has with Him is better for the one who believes in Him and relies upon him, and that is Tawheed. Then Allah said:

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓٮِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَٲحِشَ

And those who avoid the greater sins and indecency.

Meaning, avoid the intense urge towards lowly desires. Then Allah said:

وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ

And when they are angry, they pardon.

This opposes the intense strength of anger.

Thus, Allah mentioned Tawheed, pardon and justice together, and they are that which gathers every good. [1]

Abdullah Bin Mas’ud, may Allah be pleased with him, said that the Prophet, peace and blessings of Allah be upon him, said, “Be shy of Allah (in a manner) that shyness should be”. They said, “We do feel shy of Allah, and all praise and thanks be to Allah”. The prophet said, “It is not like that. Rather the one who is truly shy of Allah, let him safeguard his head and what it carries, safeguards the stomach and what it carries, remembers death and affliction. He who wants the Hereafter should do away with the adornments of this life, then indeed he is truly shy of Allah, The Mighty and Majestic”.

“Be shy of Allah (in a manner) that shyness should be”.

Al-Allamah Al-Mubaarakfuri, may Allah have mercy upon him, said: “A firm, abiding and truthful shyness”.

“We do feel shy of Allah”.

Al-Allamah Al-Mubaarakfuri said: They said, “O Messenger of Allah! We do feel shy of Allah and all praise and thanks be to Allah”, but they did not say, “We are truly shy of Allah” due to their acknowledgment of the fact that they are unable to do so.

“And all praise and thanks be to Allah”.

Meaning, all praise and thanks be to Allah for granting us Tawfeeq [i.e. for guiding and enabling us to perform righteous deeds].

Then the Messenger said: “It (shyness) is not like that”.

Al-Mubaarakfuri said: “True shyness is not what you think; rather it is to safeguard all the limbs from what is not pleasing to Allah”.

“Rather the one who is truly shy of Allah, let him safeguard his head and what it carries, safeguards the stomach and what it carries, remembers death and affliction. He who wants the Hereafter should do away with the adornments of this life, then indeed he is truly shy of Allah, The Mighty and Majestic”.

Al-Allamah Al-Mubaarakfuri said, “Safeguard the head by refraining from disobedience to Allah, that you do not make prostrate to other than Allah and refrain from showoff while praying. Neither lower your head for other than the sake of Allah nor raise it out of pride. Regarding what the head carries, such as the tongue, the eyes, and the ears, do not utilise them for what is forbidden. Safeguard the stomach by refraining from eating what is forbidden as well as safeguarding what is connected to it, such as the private parts, the legs, the two hands, and the heart.

“Remembers death and affliction”.

Al-Allamah Al-Mubaarakfuri said: Remember death and your abode in the grave. “He who wants the Hereafter should do away with the adornments of this life”. Meaning, “This is because the two cannot be combined in a perfect manner, even those who are strong (in Iman) cannot do so. Therefore, whoever does this (i.e. the things mentioned this hadith), indeed he is truly shy of Allah. [2]

[1]An Excerpt from Al-Fawaa’id 131-132

[2]An Excerpt from Tuhfah Al-Ahwadhi. 7/131

[2] Mistakes, The Mistaken Ones and The Precise Responsibility of The People of Knowledge

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

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

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

When punishment descends on the disobedient ones, it touches both the righteous and the wicked, except the one who rejects evil. Indeed he (the one who rejects evil) will be saved. As for the one who did not reject evil, he will be destroyed even if he is a righteous person. He will be destroyed along with those who are destroyed, just as what occurred regarding Ashaab As-Sabr (those who violated the Sabbath). Allah, Glorified be He and free is He from all imperfections, did not mention anything concerning those who kept quiet (i.e. those who refrained from rejecting evil), rather He only mentioned those who forbade evil.

As for the second group, those who said:

 وَإِذۡ قَالَتۡ أُمَّةٌ۬ مِّنۡہُمۡ لِمَ تَعِظُونَ قَوۡمًا‌ۙ ٱللَّهُ مُهۡلِكُهُمۡ أَوۡ مُعَذِّبُہُمۡ عَذَابً۬ا شَدِيدً۬ا‌ۖ

Why do you preach to a people whom Allah is about to destroy or to punish with a severe torment? [Al-A’raf. 164)]

Allah kept quiet about them (i.e. those who made this statement), no information is given regarding whether they were either amongst the destroyed or those saved. What is apparent is that they were amongst the destroyed. Allah said:

لُعِنَ ٱلَّذِينَ ڪَفَرُواْ مِنۢ بَنِىٓ إِسۡرَٲٓءِيلَ عَلَىٰ لِسَانِ دَاوُ ۥدَ وَعِيسَى ٱبۡنِ مَرۡيَمَ‌ۚ ذَٲلِكَ بِمَا عَصَواْ وَّڪَانُواْ يَعۡتَدُونَ
ڪَانُواْ لَا يَتَنَاهَوۡنَ عَن مُّنڪَرٍ۬ فَعَلُوهُ‌ۚ لَبِئۡسَ مَا ڪَانُواْ يَفۡعَلُونَ

Those among the Children of Israel who disbelieved were cursed by the tongue of Daawood and Eesaa, son of Maryam. That was because they disobeyed (Allaah and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from evil which they committed. Vile indeed was what they used to do. [Al-Ma’idah. 78-79]

After the Prophet, peace and blessings of Allah be upon him, recited this statement of Allah, he said, “The reason being cursed was because they did not forbid one another from evil which they committed. So Allah cursed all of them”.

He said: “By no means, I swear by Allah, you must enjoin good and forbid evil, prevent the wrongdoer, bend him into conformity with what is right, and restrict him to what is right, or Allah will mingle your hearts together and curse you as He cursed them”. [Abu Dawud]

An Excerpt from “The Means To Safety For The Ummah”. page 5

[1] Mistakes, The Mistaken Ones and The Precise Responsibility of The People of Knowledge

Written by Abdullah Jallow on . Posted in Articles, Basics, Brotherhood, 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'.

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

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

Know that leaving the correct path occurs in two ways. Firstly: that a man strays from the correct path intending nothing but good, so his error is not to be followed since it leads to destruction. Secondly, a man who deliberately opposes the truth and acts contrary to the pious ones who came before him, he is astray, leading others astray, a rebellious devil within the Ummah. It is a duty upon those who know of him to warn the people against him and to explain his condition to them so that no one falls into his innovation and is destroyed.

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

After the Shaikh [i.e. Imam Barbahaaree] described the correct path in his previous statement- the correct path that is obligated to a Muslim to follow in his Aqeedah and religion, he then mentioned that the one who leaves the correct path is one of two men:

The First Man: Is the one who leaves the (correct path) without the intention (to do so), rather he intended good but followed other than the path of good. Striving (alone) is not sufficient, and even if the person has a righteous intention and a good aim, then that has to be upon the correct path. Therefore, this (person) is considered mistaken and whoever agrees with him upon that and follows with him upon error will be destroyed; because this is a path of destruction even though the (person) did not intend leaving (the correct path); rather his quest was (to reach something) good. This is the state of many of those who initiate newly invented matters -from themselves – in the knowledge of Aqeedah (Creed). This is not permissible and they should not adhere to it. The person is not upon correctness. Allah, The Mighty and Majestic, said:

 وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ

And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path]. [6:153]

Therefore, we reject any path that exits us from the Straight Path even if the one who (calls) to it aims for good and has a good intention. We do not follow him upon that while he continues upon his error, eventually leading to destruction; because whoever abandons the correct path in his journey and takes a path of ruin will be destroyed.

As For The Second Person: It is the one who intends to leave (the correct path). He knows the truth and that what he embarks upon is falsehood, but he intends to leave the truth with the intention of misguiding the people. The intention of the first (person) is to bring about benefit for the people, but he did not follow the correct path. The second (person) intended to misguide the people and to turn them away from the correct path. So this one (i.e. the one who intends misguidance for the people) is a devil, because the devils take the people away from the Straight Path.

لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ

Surely I (Iblis) will sit in wait against them (human beings) on Your Straight Path. [7:16]

He intends to turn them away from it [i.e. the straight path] and (direct them) towards the deviated paths. The Prophet, peace and blessings of Allah be upon him, gave us an example when he drew a straight line and drew other lines on its sides, he then said about the straight line:

“This is the path of Allah” and he said about the other lines, “These are the other paths, and on each path is a devil calling to it”.

This is a clear example that is in agreement to what the Shaikh [i.e. Imam Barbahaaree] has mentioned here. So the one who takes the people away from the Straight Path (and direct them) to the innovated paths of the innovators is not one who intends good for them; rather he intends destruction for them. He is a devil, be it that he is a devil from amongst the Jinn or the people.

It is obligated to us to be more careful of this (second person) than the first one because this one [i.e. the intentionally deviated one] intends to misguide the people.

And regarding the statement of Imaam Barbahaaree: “He is astray, leading others astray, a rebellious devil”.

Al-Allamah Salih Al-Fawzan commented:

He is misguided and misguiding others. He is a rebellious devil, a rebel intending to turn the people from the Straight Path.

And regarding the statement of Imam Barbahaaree:

“It is a duty upon those who know of him to warn the people against him and to explain his condition to them so that no one falls into his innovation and is destroyed”.

Al-Allaamah Salih Al-Fawzan commented:

It is not permissible to keep quiet about this one who leaves the truth intentionally; rather it is incumbent to unveil his affair and uncover his vileness until the people are warned about him. And it is not to be said that the people are free to hold views, freedom of speech and respecting the views of others, as say present with regards to (having) respect for the views of others. The affair is not about views; (rather) the affair is about Ittibaa [i.e. following the authentic proofs narrated from the Messenger accompanied with the understanding of the Salaf]. Allah has outlined a clear path for us and He told us to adhere to it, when He stated:

وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ

And verily, this is my Straight Path, so follow it. [6:153]

Therefore, any person comes to us and wants us to leave this straight path, then firstly we reject his statement. Secondly, we clarify and warn the people against him and we do not keep quiet about him, because if we keep quiet about him, the people will be deceived by him, especially if he is an eloquent person, (with) good speech, writing and is educated; for indeed the people will be deceived by him and will say:

“This one is competent, this one is from the thinkers” as is taking place today.

So, the affair is very dangerous, and regarding this is a reason to refute the one in opposition, as opposed to what those ones say:

“Abandon the refutations, leave the people, everyone has his own views and have respect for him”.

Through this respect for the views and freedom of speech, the Ummah will be destroyed. The Salaf did not keep quiet about the likes of these people; rather they exposed and refuted them due to their knowledge of their danger upon Ummah. We do not keep quiet about their evil; rather that which Allah has revealed must be clarified, otherwise, we will be from those who conceal the truth- those about whom Allah stated:

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers. [2:159]

And the affair is not limited to the innovator, rather it is extended to the one who keeps quiet about him, for indeed rebuke and punishment is extended to him, because it is obligatory to clarify and made clear for the people…..up until Al-Allamah Salih stated: “So our intention is to clarify the truth. Our intention is not to (merely) disparage the people or to speak about the people. The intent is to clarify the truth and this is a trust entrusted upon the scholars. It is not permissible to keep quiet about these people. [1]

The Mistaken Wise Man

Yazid Bin Ameerah, who was one of the companions of Mu’adh Bin Jabal said: Whenever he (Mu’adh) sat in a meeting to give admonition, he would say: “Allah is a just arbiter; those who doubt would perish”. One day Mu’adh Bin Jabal said: In the times after you, there would be trials in which riches would be abundant. During these trials the Quran would be easy so much so that every believer, hypocrite, man, woman, young, grown up, slave and free man will learn it. Then a man might say: “What happened with the people that they do not follow me while I read the Quran? They are not going to follow me until I introduce a Bidah for them other than it”. So beware of that which is innovated (in religion), for whatever is innovated is misguidance. I warn you of the deviation of a wise person from right guidance, for sometimes Satan utters a statement of misguidance through the tongue of a wise person and sometimes a hypocrites may speak a word of truth. I said to Mu’adh: “I am at a loss to understand may Allah have mercy on you that a wise man sometimes may utter a statement of misguidance and a hypocrite may utter a statement of truth”. He said, “Certainly, avoid the speech that emanates from a wise person that is known to be false and about which it is said, “What is this?!” And it does not warrant that you abandon him, for it is possible that he may withdraw (from these things that are well known to be false). Adhere to the truth when you hear it, for truth has light.

The speech of the wise person that is considered to be false

It is the ambiguous speech that makes one say: “What does he intend by this statement?!” He is known for good and beautiful speech, but he may err and slip, or shaytan misleads him to utter bad understanding. Shaytan may misguide a person until he utters misguidance and a false statement despite the fact that he is known for good, beautiful and fine speech. [2]

Imam Sufyan Ibn Uyayna, may Allah have mercy upon him, used to say, “Indeed, the Messenger, peace and blessings of Allah be upon him, is the greatest criterion (i.e. amongst mankind and Jinn) and all matters are presented to him (i.e. for judgement) based on his manners, path and guidance; so whatever is in agreement with this is truth, and whatever is in opposition is falsehood”. [3]

[1] Source: An Excerpt from It’haaf Al-Qaaree Bi-attaliqat Alaa Sharh As- Sunnah Lil Imam Barbahaaree. 1/110-115. slightly paraphrased

[2] Sharh Kitab Sunnah Min Sunan Abee Dawud from pages 111-118 by Al Allamah Abdul Muhsin Al-Abbad, may Allah preserve him. May Allah bless our Ustadh and colleage Harun Banton for sharing the Sharh of this Athar from which we extracted these few points.

[3] Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami’ page 8

 

 

Rated Himself Above His Rightful Status, Believing His Intelligence and Opinions Take Precedence

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Bid'ah (Innovation), Deviated Callers & Individuals, Featured, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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

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

It has been said that the distancing of Iblees (from Allah’s Mercy) is due to a false interpretation. He made an analogy and gave precedence to this analogy over the divine text – made a false analogue about himself and that his rational reasoning takes precedence over the command to prostrate, (claiming), “I am better than him (i.e., Adam).” He argued that a virtuous being does not humble himself to one who possesses lesser virtue, stating, “You created me from fire, while him You created from clay.”

He throught that this analogy that resembled truth, even though it is false, will benefit his false interpretation, thus he became the leader for all – until the day of Judgement- of those who make a false interpretation of the texts of the revelations. How many people in this world are followers of this cursed leader!

If you contemplate the majority of those doubts that are made to appear as truth by the misguided interpreters of texts and seeking to invalidate them, it becomes evident that these doubts bear a resemblance to those of Iblees which he attempts to present as truth. For instance, an individual says, “If the intellect and divine text are in conflict, give precedence to the intellect.” This assertion serves as the foundation for a principle that he employs to dismiss the revealed texts, which he alleges contradict reason, much like Iblees argued that a rational argument was at odds with the command to perform Sujud. This doubt arose from his arrogance, which obstructed his acceptance of the clear revelations. Similarly, it is observed that every erroneous challenger of the revealed texts does so out of pride. Allah, The Most High, stated:

إِنَّ ٱلَّذِينَ يُجَـٰدِلُونَ فِىٓ ءَايَـٰتِ ٱللَّهِ بِغَيۡرِ سُلۡطَـٰنٍ أَتَٮٰهُمۡۙ إِن فِى صُدُورِهِمۡ إِلَّا ڪِبۡرٌ۬ مَّا هُم بِبَـٰلِغِيهِۚ فَٱسۡتَعِذۡ بِٱللَّهِۖ إِنَّهُ ۥ هُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ

Verily, those who dispute about the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, without any authority having come to them, there is nothing else in their breasts except pride [to accept you (Muhammad ) as a Messenger of Allah and to obey you]. They will never have it (i.e. Prophethood which Allah has bestowed upon you). So seek refuge in Allah (O Muhammad from the arrogants). Verily, it is He Who is the All-Hearer, the All-Seer. [Ghafir. 56] [1]

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

Shaikh, are the ones who depend on their intellects to understand many of the affairs of the religion considered mistaken?

Answer: It is imperative for him not to rely solely on his intellect; instead, he should engage in the study of texts and depend on the divine revelations from Allah’s speech and those of His Messenger, peace and blessings be upon him, as they provide guidance and direction towards good. The intellect can right or wrong. The sects that oppose Ahlus Sunnah faced destruction primarily due to their intellects. They thought that they had good intellects and that their intellects arrived at correct conclusions, which led them to oppose the established texts with stagnant intellects. What made the Jahmiyyah to deny the Perfect Names and Attributes of Allah, if not their erroneous intellects? Similarly, what caused the Mutazilah to reject Allah’s attributes and assert that sinners (who are not guilty of major Shirk and Kufr) would remain in the fire eternally, if not their corrupt intellects? The same applies to their followers who utter this same speech. What led the Khawaarij to declare that those who commit sins are disbelievers – that the sinner is a disbeliever and will remain in the fire forever, except due to their corrupt intellects.

Likewise, this is the case regarding other than them amongst the proponents of Bidah. The intellects which they depend upon destroyed them because they thought that their intellects are safe, sound, good and infallible, whereas that is not the case; rather it is not infallible – commits mistakes a lot. However, they hold a good suspicion of their intellects and an evil suspicion of the texts, thus they were destroyed.

It is obligatory to harbour a good suspicion of the (divine) texts and an evil suspicion of the intellect, and to submit the intellects to the (divine) texts. The (divine) texts are infallible if their chain of transmission are established to be authentic. As for the intellects, they are fallible.

A person is susceptible to mistakes, shortcoming and desires. As for the Messenger, peace and blessings of Allah be upon him, what he conveyed from Allah is infallible. Likewise, the Qur’an is infallible- the speech of Allah. Therefore, it is obligatory that the Qur’an and Sunnah passes a judgement on your intellect and that you give precedence to the Qur’an and Sunnah over your intellect- over the intellect of the Shaikh, the Mashaayikh, your forefathers, ancestors and all the people. The (divine) texts are given precedence over all the intellects. [2]

Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ

O you who believe! Do not put (yourselves) forward before Allah and His Messenger, and fear Allah. Verily! Allah is All-Hearing, All-Knowing. O you who believe! Raise not your voices above the voice of the Prophet. [Al-Hujuraat. 1-2]

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

When it is the case that Allah forbade (us) from giving precedence to (ourselves) over the Messenger, then which type of giving precedence to oneself over the Messenger, peace and blessings of Allah be upon him, can be more severe than giving precedence to one’s intellect over the revelation he was sent with? Many of the pious predecessors stated (that this Ayah means) “Do not say anything (about the religion) until the Messenger speaks and do not act until he commands you”. The most disobedient person amongst the people and the worst with regards to giving precedence to himself over the Messenger is that one who gives precedence to his intellect or the intellect of another person over the revelation the Messenger was sent with. When it is the case that Allah has forbidden them from raising their voices above the voice of the Messenger, how about raising their intellects above the statements of the Messenger and the revelation he came with?! [3]

Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, said:

In this great Surah, there are lofty benefits and rulings. The Muslims are greatly in need of understanding (it), being conscious of it and take benefit from it. In the first part, there is a warning against putting oneself forward before Allah and His Messenger and that which is obligated to the People of Iman is that they are to be followers and not innovators in the religion, and not to put themselves forward before Allah and His Messenger. The people of knowledge say (that this ayah means): “Do not speak until you are commanded by Allah and His Messenger, and do not act until the Messenger acts and legislates; do not put (yourselves) forward before him with either speech or action, (but) be you followers of that which has been prescribed for you and made clear in the (Islamic) legislation. This is the way the people of Iman – they do not innovate acts of worship and rulings in Allah’s Shariah.

وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيم

And fear Allah. Verily! Allah is All-Hearing, All-Knowing]. Allah hears their statements and nothing is hidden from Him with regards to your state of affairs. He hears the statements of the slaves and He knows their state of affairs. He knows what you do, the truth you utter and other than it- in other words, be mindful of Him and be warned about (disobeying Him) because nothing is hidden from Him. He hears and He knows your state of affairs. Therefore, it is obligated to you to be followers, and not innovators in Allah’s Shariah. [4]

Everyone Is Given Their Share of Intelligence

Imam al-Barbahaaree, may Allah have mercy upon him, said:

“Intellect is inborn”. Al-Allamah Ahmad Bin Yahyah An-Najmee, may Allah have mercy upon him, said:

Meaning, it [i.e. intellect] is brought forth together with the person, and it develops and increases as he grows. So, the intellect starts as something small, then becomes greater together with its possessor. There is no doubt that the intellects vary based on that which Allah bestowed on every person. And indeed in the Qur’an Allah, The Mighty and Majestic, praised the people of (sound) intellect. [5]

Learning From Childhood Through Experience and Analogy

Al-Allamah Abdur Rahman Bin Yahyah al-Mu’allimee, may Allah have mercy upon him,

It is well known that an individual enters the world devoid of knowledge; however, they possess the inherent capacity to experience sensations such as pain. For instance, when subjected to a pinch, the individual perceives pain as a direct response. This sensation has been present since the moment the soul was instilled within them (refer to footnote a); nonetheless, it does not equate to knowledge. Additionally, there exists an innate disposition that enables the infant to grasp the mother’s breast and engage in suckling.

Allah, The Mighty and Majestic, said:

وَٱللَّهُ أَخۡرَجَكُم مِّنۢ بُطُونِ أُمَّهَـٰتِكُمۡ لَا تَعۡلَمُونَ شَيۡـًٔ۬ا

And Allah has brought you out from the wombs of your mothers while you know nothing. [An-Nahl. 78]

Following birth, an individual begins to perceive physical objects through sensory experiences, which progressively enhances through the process of analogy, or the comparison of one entity or circumstance to another. It becomes customary for the mother to lift her child from the cradle when she intends to breastfeed. As this action is repeated, the child comes to understand—through analogy—that being lifted from the cradle signifies the opportunity for breastfeeding. One may observe the child crying when hungry, remaining quiet when removed from the cradle, and then resuming crying if breastfeeding does not occur thereafter. This illustrates how general knowledge is cultivated through the perception of tangible items and the use of analogy, which is further reinforced by repetition. This process can be described as Istiqraa (examination, scrutiny, and extrapolation).

Through the observation of tangible objects and the use of analogy, the fundamental causes are imprinted in both the mind and the heart. This includes the understanding that existence and non-existence cannot coexist, that a whole is greater than its individual parts, and that an event requires a cause to come into being. What is meant is that he perceives either through sensory experience or through analogical reasoning based on sensory input. The intellect engages with tangible items and analogies, evaluating whether a situation is definitively correct, likely, incorrect, or possible. This understanding remains with an individual throughout their life; however, as one matures, acquires knowledge, engages in reasoning, and reflects, their understanding deepens. This growth is facilitated by the multitude of tangible experiences accessible through the senses, enhancing their capacity for analogy and strengthening their intellectual faculties.

When another individual is present in your home, you can ascertain their presence by either observing them or hearing their voice, as well as through tactile sensations or the recognition of their scent. Based on your prior experiences, you come to the conclusion that this entity is indeed a human being; the shape, voice, or the physical object you have interacted with, along with its scent, all indicate a human being. Furthermore, through additional reasoning, you identify this individual as a specific person, recognising that the shape, voice, tangible object, and scent correspond to that particular individual.

You may leave your room unoccupied and return shortly thereafter to discover that an incident has occurred within. From your prior reasoning and intellectual assessment, you deduce that an event must have caused this situation. If you seek to understand the underlying reason, you engage in an investigation based on your earlier deductions. It is possible that a piece of paper has shifted due to a gust of wind. A book may have been placed precariously, and upon observing its fall, you contemplate that its instability, caused by its considerable weight, led it to gradually lean until it ultimately toppled. Furthermore, if an object was suspended by a frail string that eventually broke, you reflect on the fact that due to the weight of the object, its strength weakened until it snapped (completely).

If a container holding food was positioned securely but subsequently fell, one might conclude that a mouse, a cat, or a similar creature had forcefully jumped onto it, causing the fall. In the case where a container of light food was removed from atop a table and relocated to another table at a distance, and a monkey was present in the house or nearby, it could be inferred that the monkey was the cause of the movement. Furthermore, if a heavy box was initially placed on the ground but later found in a different location, one would likely assume that a person had entered and moved it, recognising that this individual is alive and capable of such an action. Lastly, if multiple items within a room were rearranged from their original positions into a more organised and aesthetically pleasing arrangement, it would indicate that the individual responsible possesses a level of wisdom commensurate with the skills necessary to achieve such an arrangement.

If the room was secured from within, and you approached the door, fully aware that no one could have entered after your arrival, yet upon your return, you discovered that the luggage had been rearranged in a manner that was more imaginative and refined than its previous state; you would then consider one of two scenarios: either there exists an individual with capabilities that surpass the ordinary, who managed to enter the room through an unconventional means; or there is a being present, alive, knowledgeable, and possessing wisdom that exceeds that of any human or other species you have encountered. Thus, you came to recognise this being’s existence by drawing parallels with the existence of tangible entities that can be sensed, as well as by comprehending the qualities associated with it. [6]

The Intellect Is Not The Basis Through Which Right and Wrong Are Determined

Ahmad Ibn Aasim Al-Antaaki, may Allah have mercy upon him, said,

“The most beneficial intellect is the one that makes you acknowledge the blessings Allah, aids you to be grateful and oppose (evil) desires”. [7]

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

“Everyone with a modicum of (sound) intellect knows that the corruption of the world and its ruin occurs due to giving precedence to opinion over the divine revelation and (evil) desires over sound intellect. These two corrupt motives are not entrenched in a heart except that its destruction becomes inevitable nor in a nation except that its affairs are completely corrupted”. [8]

Footnote a: https://islamtees.uk/2022/01/09/video-atheism-causes-and-cures-by-ustadh-abu-iyaad-amjad-rafiq/

[1] An Excerpt from ‘As-Sawaa’iq Al-Mursalah 1/371-372

[2]https://binbaz.org.sa/fatwas/28730/%D9%8A%D8%AC%D8%A8-%D8%A7%D9%84%D8%A7-%D9%8A%D8%B9%D8%AA%D9%85%D8%AF-%D8%A7%D9%84%D8%A7%D9%86%D8%B3%D8%A7%D9%86-%D8%B9%D9%84%D9%89-%D8%B9%D9%82%D9%84%D9%87-%D8%A8%D9%84-%D9%8A%D8%B9%D8%AA%D9%85%D8%AF-%D8%B9%D9%84%D9%89-%D8%A7%D9%84%D9%86%D8%B5%D9%88%D8%B5. Paraphrased]

[3] An Excerpt from Al-Wabil As-Sayyib’ page 21

[4] An Excerpt from Al-Fawaa-id al-Ilmiyyah Min Ad-Durar Al-Baaziyyah 4/391-392 Publisher: Dar Ar-Risaalah 1st ed 1430AH (Year 2009

[5] Irshaad As-Saaree Fee Sharh as-Sunnah Lil-Barbahaaree. 155. Daarul Minhaaj 1430AH (2009)]

[6] Aathaar Ash-Shaikh Al-Allaamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee. 5/7-11

[7] Seerah As-Salaf As-Saaliheen. 1/1073. Chapter: A mention of the At’baa at-Taabi’een

[8] I’lam Al-Muwaqqi’een 1/67-69

[2] Be Vigilant Against Subtle Repackaged Shubuhaat in Some WhatsApp Groups

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

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

“Teach People The Fundamentals of Islam, And Do Not Busy Them With Knowing The Mistakes of This or That One!”

The reply to the one who utters this statement is as follows:

Hudhaifah Bin al Yaman, may Allah be pleased with him, said:

People used to ask Allah’s Messenger, peace and blessings of Allah be upon him, about the good times, but I used to ask him about bad times fearing lest they overtake me. I said, ‘O Messenger of Allah! We were in a state of pre-Islamic ignorance and evil, and then Allah brought us this good [time through Islam], is there any evil time after this good one?’ He said, ‘Yes.’ I asked, ‘Will there be a good time again after that evil?’ He said, ‘Yes, but therein will be a hidden evil.’ I asked, ‘What will be the evil hidden therein?’ He said, ‘[That time will witness the rise of] the people who will follow ways other than mine and seek guidance other than mine. You will know [their] good points as well as [their] bad points.’ I asked, ‘Will there be an evil time after this good one?’ He said, ‘Yes. [A time will come] when there will be people standing and inviting at the gates of Hell. Whosoever responds to their call they will throw them into the fire.’ I said, ‘O Messenger of Allah! Describe them for us.’ He said, ‘They will be a people having the same complexion as ours and speaking our language.’ I said, ‘O Messenger of Allah! What do you suggest if I happen to live in that time?’ He said, ‘You should stick to the main body of the Muslims and their leader.’ I said, ‘If they have no [such thing as the] main body and have no leader?’ He said, ‘Separate yourself from all these factions, though you may have to eat the roots of trees [in a jungle] until death comes to you and you are in this state.’’’ [Bukhari and Muslim…. The wording of the above is that of Imam Muslim]

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

They used to ask him, peace and blessings of Allah be upon him, about the good related to righteous actions, sound Islamic creed, and dealings, but Hudhaifah used to ask him about the evil times fearing lest they overcome him. Therefore, this is evidence that it is not enough to only learn about good; rather one must know about evil to avoid it. If you do not know about evil, you will come close to falling into it, as the poet said, “I acquaint myself with the evil, not for the sake of evil, but to be safeguarded from it. The one who does not know (the distinction between) evil and good will fall into evil”.

A person must learn about the truth- its proofs and evidences. He must learn and know what falsehood is and the doubts associated with it, so that he can be saved from falsehood and warn people against it. How can he avoid and warn people against it if he is unaware of it? With regards to this, the Qur’an has clarified truth and falsehood- clarified Iman and Kufr, Tawheed and Shirk, and Halaal and Haraam. It has not only clarified Tawheed, Halaal, and truth; rather it clarified that which is in opposition to them so that the Muslims can avoid them. Likewise, the Prophet – in his Sunnah- clarified good and evil, truth and falsehood in all affairs of the religion. The scholars clarified – in their written works- what Tawheed, Shirk, disbelief, and hypocrisy are. They have clarified the belief of Ahlus Sunnah wal Jamaa’ah and the beliefs of the deviated sects, such as the Jahmiyyah, the Mutazilah, the Ashaa-irah…..and others.

They have clarified the correct and forbidden (deeds) in mutual dealings; clarified the correct (Islamic) marriage, the false and corrupt marriage, and the women forbidden (for one to marry); clarified the (good manners legislated in the Shari’ah) and the evil manners that are in opposition to it. All of this gives the Muslim an insight into his affairs, so that he knows the truth by its evidences, knows what falsehood is and the doubts associated with it so that he can avoid falsehood and tell the people to avoid it. This is why you find in the books of belief: clarification of the belief in Tawheed and the belief of Ahlus Sunnah Wal Jamaa’ah, clarification of the beliefs (that are tantamount) to misguidance, the doubts associated with it and refutation against it, so that the Muslim is not misled by beliefs (that are tantamount to) deviation, false beliefs and deviated schools of thought; and so that the Muslims can be upon a correct understanding with regards to the affairs of their religion and that which is in opposition to it.

Some of the people at present- the majority of them ignorant and amongst them, misguided ones- say, “Do not learn about the false beliefs; suffice yourselves with learning the correct belief only and do not involve yourself in seeking to know the beliefs of the people of misguidance and the refutations against their doubts. Leave this and teach the children of the Muslims the correct belief only. Do not inform them about the statements that are in opposition (to the truth), the doubts and refutation against them”. This one (i.e. the one who makes these statements) is either an ignoramus who knows nothing about knowledge or he is one of those motivated by personal desires- those who want to spread the false schools of thought and their doubts; rather it may be that they say, “It is sufficient for a person to say, ‘I am a Muslim, I am a believer….. a general Islaam suffices, do not say, Ahlus Sunnah wal Jamaa-ah, (do not say), ‘the people of misguidance, schism and differing, do not say this, because it will cause division between the Muslims’”.

These (statements are tantamount to) misguidance because Allah [The Mighty and Majestic] has clarified the truth in opposition to falsehood, guidance in opposition to misguidance, and Tawheed in opposition to shirk. Allah [The Mighty and Majestic] has clarified all the affairs of the Religion- a detailed clarification of the affairs related to worship, mutual dealings, and manners. Therefore, this must be clarified so that it is made clear to the people, [and in order] that they can be upon clarity, and so that the true Muslim is distinguished from the so-called Muslim and no deviation and forgery enter into Islam. We must make a distinction between this and that one, so that truth is not confounded with falsehood, and [in order] to distinguish between truth and falsehood, and [between] good and wickedness. We do not suffice ourselves with a general Islam because this is misleading, and it is deception. We warn against this propaganda. The truth must be clarified and distinguished from falsehood, and guidance must be distinguished from misguidance. Hudhaifah used to ask the Prophet about the evil and did not suffice himself by only asking the Prophet about the good. The Prophet affirmed that for him and did not say to him, “Suffice yourself with knowing what good is” rather he affirmed and clarified – for him- the evil that was to occur, so that he may beware and warn others. This is the Sunnah, the path of the Qur’an and that of the Messenger. [1]

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

Answer: If he is a layman, he must be taught the Islamic creed and warned against ahlul bidah. Because the majority of ordinary people have become supporters of the people of bidah these days, it is necessary to warn them against (the people of bidah). Say to him, “So and so is on such and such bidah, and you will be harmed if you listen to him”. This is done so that they will not read (his books), listen to his audio tapes, and will be cautious of his statements. This layman needs someone to caution him and remind him of the principle, “This knowledge is religion so look at whom you take your religion from”. During these times, the common people are targeted by the people of bidah, who will tell you, “Do not let them read the books of refutations”. No, No. This will expose them to destruction”. [2]

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

Answer: By Allah, if necessary, the Mubtadi’ah are to be mentioned by their characteristics as well as their names. If so and so has put himself forward for leadership, leading this Ummah and the youth to falsehood, he is to be mentioned by name. If there is a necessity, he must be mentioned by name. In this regard, one of the Salafis in Egypt used to teach, and he would just mention generalities (general descriptions without mentioning names), and the people did not understand these generalities. Following that, he began to openly mention the names of the groups and individuals, so they said, “O Shaykh! Why did you not teach us like this in the beginning?” He said, “I delivered many lessons to you, and I would say this and that (i.e. general descriptions without names)”. They said, “By Allah! We did not understand”. [3]

[1] An Excerpt from Sharh Hadeeth Innaa Kunnaa Fee Jaahiliyyatin pages 9-12

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

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

[1] Be Vigilant Against Subtle Repackaged Shubuhaat in Some WhatsApp Groups

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

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

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

The people extensively read books that contained deviant viewpoints and the libraries were decaying and being filled with misguidance and Bidah. Nonetheless, they (i.e. those who object when one reads the books that contain refutations) refrained from speaking in this manner. However, as people started to (follow) the teachings of Allah’s Book and the Sunnah based on the methodology of the Pious Predecessors, and discovered books that warned them against Bidah and misguidance, they 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 are a shield of protection for the youth. [1]

The Shaikh was asked:

What is your view about the one who says “Speaking a lot about about Manhaj 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 significant matter that should be (emphasised).

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

[1]An Excerpt from “Juhud Al-Allaamah Rabee Al-Madkhali Fee Naqd Shubuhaat Al-Hizbiyyeen. page 80-81

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

Caution in Fatwa and the Levels of Scholars of Ijtihad

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

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

Abdur-Rahman Bin Abee Layla, may Allah have mercy upon him, said:

I have met a hundred and twenty companions of the Messenger, peace and blessing of Allah be upon him, in this Masjid and not a single one of them would be asked about a hadith, except he wished that his brother would suffice him in (answering). Then the matter was assigned to a people who claimed knowledge at present. They give answers in matters which if presented to Umar Ibn Al-Khattab, may Allah be pleased with him, he would have gathered the (Sahabah of) Badr to consult them. (1)

Yahyah Ibn Sa’eed, may Allah have mercy upon him, said:

I heard Al-Qasim Ibn Muhammad, may Allah have mercy upon him, say: “A person lives his (whole) life being ignorant is better for him than giving Fatawa without knowledge”. (2)

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

We do not say that there are people of ijtihad amongst ahlul bidah because they are followers of desires, and Allah and His Messenger have testified to this. The misguided innovator stirs up discord and errs, and then says to you, “This is Ijtihad”. When Hikmatiyar and the misguided parties (in Afghanistan) murdered Shaikh Jameel Ur-Rahman, they said: “This is ijtihad”. They [ahlul bidah] do not fall into an affair of misguidance or a calamity except that they say, “This is Ijtihad”. This is diluting Islam, falsehood, misguidance, bidah and confounding truth with falsehood when the mistakes of the (true and qualified scholars of Ijtihad)- for which they are rewarded- are placed at the same level with Bidah about which the Messenger said leads to the hell fire. (3)

Levels of The Scholars of Ijtihad

 المرتبة الأولى: مرتبة المجتهد المستقل، وهو الذي يستقل في اجتهاده بمبادئ أصولية وقواعد عامة يبني عليها فقهه من غير أن يقلد أحداً في أصوله التي بني عليها استنباطه، ومثلوا لهذه المرتبة بفقهاء الصحابة والتابعين وأئمة المذاهب الأربعة وغيرهم ممن عاصرهم أو جاء بعدهم من مشاهير الأئمة

 المرتبة الثانية: مرتبة المجتهد المنتسب وهو الذي يجتهد في الأصول والفروع كأهل المرتبة الأولى، لكنه غير مستقل في اجتهاده، وإنما يبني على أصول إمامه الذي ينتسب إليه فهو تابع له في المبادئ العامة في الاجتهاد مستقل عنه فيما عدا ذلك، وقد يختلف معه في أحكام المسائل الجزئية

المرتبة الثالثة: مرتبة المجتهد المذهبي وهو المجتهد المقيد، ويسمى أيضاً مجتهد التخريج، وهو الذي عرف قواعد إمامه في الاجتهاد فالتزمها واستطاع من خلالها استباط الأحكام في المسائل الاجتهادية
أي التي لم يرد فيها نص عن إمام مذهبه.

المرتبة الرابعة : مرتبة مجتهد الترجيح أو التنقيح، وهو الذي يقوم بالترجيح بين الآراء المروية في المذهب بناء على قوة الدليل، أو ملائعة التطبيق للعصر. ولا يأتي بقول جديد وإنما يرجح قولاً على آخر، إما لقوة الدليل، أو حسبما يؤدي إليه اجتهاده.

المرتبة الخامسة: مرتبة مجتهد الفتوى وهو الفقيه الحافظ المذهب إمامه ونقله وفهمه في المسائل والمشكلات ولديه قدرة على تمييز الأقوال القوية من الضعيفة، ويفتي الناس بالراجح أو المشهور من المذهب

Source: An-Nahj Al-Aqwaa Fee Arkaan Al-Fatwa pages 26-27. Introduction by Al-Allamah Abdul Aziz Aala Ash-Shaikh and Al-Allamah Salih Al-Fawzan (may Allah preserve them and other scholars of Ahlus Sunnah).

Caution Against The Path to False Views – By Imam Ibn Al-Qayyim, may Allah have mercy upon him 

[ الرأي الباطل وأنواعه ]

فالرأي الباطل أنواع : أحدها : الرأي المخالف للنص ، وهذا مما يعلم بالاضطرار من دين الإسلام فساده وبطلانه ، ولا تحل الفتيا به ولا القضاء ، وإن وقع فيه من وقع بنوع تأويل وتقليد .

النوع الثاني : هو الكلام في الدين بالخرص والظن ، مع التفريط والتقصير في معرفة النصوص وفهمها واستنباط الأحكام منها ، فإن من جهلها وقاس برأيه فيما سئل عنه بغير علم ، بل لمجرد قدر جامع بين الشيئين ألحق أحدهما بالآخر ، أو لمجرد قدر فارق يراه بينهما يفرق بينهما في الحكم ، من غير نظر إلى النصوص والآثار ; فقد وقع في الرأي المذموم الباطل .

فصل .

النوع الثالث : الرأي المتضمن تعطيل أسماء الرب وصفاته وأفعاله بالمقاييس الباطلة التي وضعها أهل البدع والضلال من الجهمية والمعتزلة والقدرية ومن ضاهاهم ، حيث استعمل أهله قياساتهم الفاسدة وآراءهم الباطلة وشبههم الداحضة في رد النصوص الصحيحة الصريحة ; فردوا لأجلها ألفاظ النصوص التي وجدوا السبيل إلى تكذيب رواتها وتخطئتهم ، ومعاني النصوص التي لم يجدوا إلى رد ألفاظها سبيلا ، فقابلوا النوع الأول بالتكذيب ، والنوع الثاني بالتحريف والتأويل ، فأنكروا لذلك رؤية المؤمنين لربهم في الآخرة ، وأنكروا كلامه وتكليمه لعباده ، وأنكروا مباينته للعالم ، واستواءه على عرشه ، وعلوه على المخلوقات ، وعموم قدرته على كل شيء ، بل أخرجوا أفعال عباده من الملائكة والأنبياء والجن والإنس عن تعلق قدرته ومشيئته وتكوينه لها ، ونفوا لأجلها حقائق ما أخبر به عن نفسه وأخبر به رسوله من صفات كماله ونعوت جلاله ; وحرفوا لأجلها النصوص عن مواضعها ، وأخرجوها عن معانيها وحقائقها بالرأي المجرد الذي حقيقته أنه ذبالة الأذهان ونخالة الأفكار وعفارة الآراء ووساوس الصدور ، فملئوا به الأوراق سوادا ، والقلوب شكوكا ، والعالم فسادا ، وكل من له مسكة من عقل يعلم أن فساد العالم وخرابه إنما نشأ [ ص: 55 ] من تقديم الرأي على الوحي ، والهوى على العقل ، وما استحكم هذان الأصلان الفاسدان في قلب إلا استحكم هلاكه ، وفي أمة إلا فسد أمرها أتم فساد ، فلا إله إلا الله كم نفي بهذه الآراء من حق ، وأثبت بها من باطل ، وأميت بها من هدى ، وأحيي بها من ضلالة ؟ وكم هدم بها من معقل الإيمان ، وعمر بها من دين الشيطان ؟ وأكثر أصحاب الجحيم هم أهل هذه الآراء الذين لا سمع لهم ولا عقل ، بل هم شر من الحمر ، وهم الذين يقولون يوم القيامة : { لو كنا نسمع أو نعقل ما كنا في أصحاب السعير } .

النوع الرابع : الرأي الذي أحدثت به البدع ، وغيرت به السنن ، وعم به البلاء ، وتربى عليه الصغير ، وهرم فيه الكبير .

فهذه الأنواع الأربعة من الرأي الذي اتفق سلف الأمة وأئمتها على ذمه وإخراجه من الدين .

النوع الخامس : ما ذكره أبو عمر بن عبد البر عن جمهور أهل العلم أن الرأي المذموم في هذه الآثار عن النبي صلى الله عليه وسلم وعن أصحابه والتابعين رضي الله عنهم أنه القول في أحكام شرائع الدين بالاستحسان والظنون ، والاشتغال بحفظ المعضلات والأغلوطات ورد الفروع بعضها على بعض قياسا ، دون ردها على أصولها والنظر في عللها واعتبارها ، فاستعمل فيها الرأي قبل أن ينزل ، وفرعت وشققت قبل أن تقع ، وتكلم فيها قبل أن تكون بالرأي المضارع للظن ، قالوا : وفي الاشتغال بهذا والاستغراق فيه تعطيل السنن ، والبعث على جهلها ، وترك الوقوف على ما يلزم الوقوف عليه منها ومن كتاب الله عز وجل ومعانيه ، احتجوا على ما ذهبوا إليه بأشياء ، ثم ذكر من طريق أسد بن موسى ثنا شريك عن ليث عن طاوس عن ابن عمر قال : لا تسألوا عما لم يكن ; فإني سمعت عمر يلعن من يسأل عما لم يكن ، ثم ذكر من طريق أبي داود ثنا إبراهيم بن موسى الرازي ثنا عيسى بن يونس عن الأوزاعي عن عبد الله بن سعد عن الصنابحي عن معاوية { أن النبي صلى الله عليه وسلم : نهى عن الأغلوطات }

Source:
إعلام الموقعين عن رب العالمين
1/55

 

[1] Sharhus Sunnah of Imaam Al-Baghawee: 1/305

[2] Kitaabul Ilm of Abu Khaythama with the checking of Shaikh Al Albaani: Narration number 90. page 23

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