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Al-Allamah Muqbil Bin Hadi’s Verdict On Pictures

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

 

Al-Allamah Muqbil Bin Hadi, may Allah have mercy upon him, was asked:

ما أدلة تحريم الصور ذوات الأرواح الشمسية

نص الإجابة:
دليلها ما جاء في < الصحيحين > عن عائشة أن النبي – صلى الله عليه وعلى آله وسلم – أراد أن يدخل حجرتها فرأها قد سترت سهوة لها بقرام لها تصاوير – والقرام هو الكساء – فأبى وتمعر وجه رسول الله – صلى الله عليه وعلى آله وسلم – فقال : ” يا عائشة ! إن أشد الناس عذاباً يوم القيامة الذين يصنعون هذه الصور ” ، والصور التي في القرام ليست مجسمة ، هذا دليل أول .
الثاني : ما جاء في < صحيح مسلم > أن علي بن أبي طالب أمر أبا الهياج الأسدي أن لا يدع قبراً مشرفاً إلا سواه ، ولا صورة إلا طمسها ، وقال : إنه أمرني بذلك رسول الله – صلى الله عليه وعلى آله وسلم – ، شا هدنا من الحديث : ( ولا صورة ) ، فصورة نكرة في سياق النفي تعم كل صورة إلا ما خصه الدليل .
الدليل الثالث : عموم حديث رسول الله – صلى الله عليه وعلى آله وسلم – : ” كل مصورٍ في النار ” .
الدليل الرابع : ما جاء في < الصحيح > أن النبي – صلى الله عليه وعلى آله وسلم – لعن المصور .
الدليل الخامس : ما جاء في < مسند الإمام أحمد > أن النبي – صلى الله عليه وعلى آله وسلم – دخل الكعبة فوجد إبراهيم وإسماعيل يستقسمان بالأزلام فقال : ” والله ما استقسما بالأزلام ” ثم أمر النبي – صلى الله عليه وعلى آله وسلم – بماء وخرقة ومُسحت الصور .
هذه الأدلة تدل على أن الصور الشمسية محرمة ، وقد قال بهذا الإمام النووي في < شرح صحيح مسلم > ، ونقل كلامه الشوكاني ووافقه على ذلك

https://www.muqbel.net/fatwa.php?fatwa_id=2309

Honourable Behaviour of Truthful Students When Searching For Truth From People of Knowledge

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'.

What’s Known Over Past Thirty Years: Reasoned Pursuit of Clarity
https://salafidawahmanchester.com/2026/04/11/whats-known-over-past-thirty-years-reasoned-pursuit-of-clarity/

[2] Reflections: Do Not Display Disputes and Disagreements In Public

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

Allah, The Most High, said:

وَمَن يَكْسِبْ خَطِيٓـَٔةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِۦ بَرِيٓـًٔا فَقَدِ ٱحْتَمَلَ بُهْتَٰنًا وَإِثْمًا مُّبِينًا

And whoever earns a fault or a sin and then throws it on to someone innocent, he has indeed burdened himself with falsehood and a manifest sin. [An-Nisaa 112]

Amazing is the behaviour of some people in our era. They openly initiate their Mashakil, spreading them widely and fueling confusion and propaganda. Yet, when the chaos reaches the general public and is challenged, they quickly say, “Do not discuss the Mashakil publicly, as it will only confuse the common people.”

They then support this viewpoint with beautiful quotes from scholars, leading the naive to accept it as truth, despite the fact that it was the speaker who first brought the Mashakil into the public eye.

Also, there are those who did not start the Mashakil but, in their calls for calm, fail to differentiate between the instigators and the victims. Don’t waste your energy on such individuals regardless of what they quote; instead, seek out the truth, hold onto it, and enjoin good and forbid evil to the best of your ability, and do not fear the blame of the blamers.

Allah, The Most High, said:

وَسْـَٔلْهُمْ عَنِ ٱلْقَرْيَةِ ٱلَّتِى كَانَتْ حَاضِرَةَ ٱلْبَحْرِ إِذْ يَعْدُونَ فِى ٱلسَّبْتِ إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا وَيَوْمَ لَا يَسْبِتُونَ لَا تَأْتِيهِمْ كَذَٰلِكَ نَبْلُوهُم بِمَا كَانُوا۟ يَفْسُقُونَ

وَإِذْ قَالَتْ أُمَّةٌ مِّنْهُمْ لِمَ تَعِظُونَ قَوْمًا ٱللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا قَالُوا۟ مَعْذِرَةً إِلَىٰ رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ

فَلَمَّا نَسُوا۟ مَا ذُكِّرُوا۟ بِهِۦٓ أَنجَيْنَا ٱلَّذِينَ يَنْهَوْنَ عَنِ ٱلسُّوٓءِ وَأَخَذْنَا ٱلَّذِينَ ظَلَمُوا۟ بِعَذَابٍۭ بَـِٔيسٍۭ بِمَا كَانُوا۟ يَفْسُقُونَ

فَلَمَّا عَتَوْا۟ عَن مَّا نُهُوا۟ عَنْهُ قُلْنَا لَهُمْ كُونُوا۟ قِرَدَةً خَٰسِـِٔينَ

And ask them (O Muhammad) about the town that was by the sea, when they transgressed in the matter of the Sabbath (i.e. Saturday): when their fish came to them openly on the Sabbath day and did not come to them on the day they had no Sabbath. Thus We made a trial of them for they used to rebel. And when a community among them said: “Why do you preach to a people whom Allah is about to destroy or to punish with a severe torment?” (The preachers) said: “In order to be free from guilt before your Lord (Allah), and perhaps they may fear Allah.” So when they forgot the reminders that had been given to them, We rescued those who forbade evil, but We seized those who did wrong with a severe torment because they used to rebel (disobey Allah). So when they exceeded the limits of what they were prohibited, We said to them: “Be you monkeys, despised and rejected.” (It is a severe warning to mankind that they should not disobey what Allah commands them to do, and be far away from what He prohibits them). [Al-A’raf 163-166]

The majority of them transgressed and acted boldly, and openly made that known. One group declared their disapproval and condemnation of such actions, while another group sufficed themselves with the disapproval and condemnation, and said to them:

“Why do you preach to a people whom Allah is about to destroy or to punish with a severe torment?”

It is as if they were saying: “There is no benefit in admonishing those who have violated Allah’s prohibitions and ignored the advice, instead they have continued their transgressions and rebellion. Indeed, it is inevitable that they will face divine retribution, either through destruction or severe punishment.

So, the admonishers said:

“We admonish and forbid them to be free from guilt (ourselves) before your Lord (Allah), and perhaps they may fear Allah”, in order words so that they abandon their sinful ways. We do not lose hope that they will be guided, as there is a possibility that admonition may resonate and have an impact on them.

This is the greater objective of denouncing wrongdoing – to serve as an excuse (for oneself) and to establish a case against those who are commanded to refrain from such actions, with the hope that Allah may guide them to act in accordance with His commands and prohibitions.

An Excerpt from Tafsir As-Sadi

[1] Reflections: Do Not Display Disputes and Disagreements In Public

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, Sin, Worship - 'Ibaadah'.

Allah, The Most High, said:

لَّا يُحِبُّ ٱللَّهُ ٱلْجَهْرَ بِٱلسُّوٓءِ مِنَ ٱلْقَوْلِ إِلَّا مَن ظُلِمَ وَكَانَ ٱللَّهُ سَمِيعًا عَلِيمًا

Allah does not like that the evil should be uttered in public except by him who has been wronged. And Allah is Ever All-Hearer, All-Knower. [An-Nisaa 148]

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

يخبر تعالى أنه لا يحب الجهر بالسوء من القول، أي: يبغض ذلك ويمقته ويعاقب عليه، ويشمل ذلك جميع الأقوال السيئة التي تسوء وتحزن، كالشتم والقذف والسب ونحو ذلك فإن ذلك كله من المنهي عنه الذي يبغضه الله. ويدل مفهومها أنه يحب الحسن من القول كالذكر والكلام الطيب اللين. وقوله: { إِلَّا مَن ظُلِمَ } أي: فإنه يجوز له أن يدعو على من ظلمه ويتشكى منه، ويجهر بالسوء لمن جهر له به، من غير أن يكذب عليه ولا يزيد على مظلمته، ولا يتعدى بشتمه غير ظالمه، ومع ذلك فعفوه وعـدم مقابلته أولى، كما قـال تعالى: { فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ } { وَكَانَ اللَّهُ سَمِيعًا عَلِيمًا } ولما كانت الآية قد اشتملت على الكلام السيئ والحسن والمباح، أخبر تعالى أنه { سميع } فيسمع أقوالكم، فاحذروا أن تتكلموا بما يغضب ربكم فيعاقبكم على ذلك. وفيه أيضا ترغيب على القول الحسن. { عَلِيمٌ } بنياتكم ومصدر أقوالكم.

Allah, The Most High, informs (us) that indeed He does not love that evil speech is uttered in public, meaning He hates that, abhors it, and punishes due to it. And this includes all evil speech that causes hurt and sadness, such as insults, false accusations, revilement, and what is similar, for indeed, all of this is from the prohibited things that Allah hates. Its (further) understanding is that indeed He loves good speech, such as Dhikr, good, gentle speech.

As for His statement, “except by one who has been wronged”, for indeed, it is permissible for him to supplicate against the one who wronged him, complain about the injustice, and openly mention the evil of the one who openly spoke ill of him, without lying about him – neither exceeding the limits of his oppression nor transgressing the limits through his insult against other than the one who oppressed him. However, pardoning and refraining from retaliation are better, as Allah said:

مَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّه

“Whoever forgives and makes reconciliation, his reward is with Allah.” [1]

Al-Allamah Muqbil Bin Haadee al-Waadi’ee, may Allah have mercy upon him, said:

All praise belongs to Allaah, we mention the noble ‘Ulamaa with good, we direct people to them the likes of Shaykh Badee’ ad-Deen al-Bakistaanee as-Sindee, Shaykh al-Albaanee…Shaykh Rabee’ and Ibn Baaz. Our books are full of advising people to sit with those scholars and to benefit from them and their books. As for if you intend (by your question) that there is nothing with us except Tajreeh (refutation) for the people of innovation, then that is correct since they are the ones who initiate it:

لَّا يُحِبُّ ٱللَّهُ ٱلْجَهْرَ بِٱلسُّوٓءِ مِنَ ٱلْقَوْلِ إِلَّا مَن ظُلِمَ وَكَانَ ٱللَّهُ سَمِيعًا عَلِيمًا

 Allah does not like that the evil should be uttered in public except by him who has been wronged. And Allah is Ever All-Hearer, All-Knower.  [Surah an-Nisaa: 148]

So they are the ones who initiate (the revilement) and make people flee from us. So at times they say (about us that we are) ‘people of Takfeer (ejecting people from Islaam).’ And other times they say we are ‘Mutashaddidoon’ (harsh), and they say that we do not know anything from the current affairs. And on occasions they say (about us that) we only know ‘Hadathana wa Akhbarana’ (he narrated to us and he informed us – i.e. knowledge of Hadeeth). And the Prophet (ﷺ) said:  “When two people revile/insult one another, (the sin of) what they say is upon the first one (i.e. the one who initiated it), so long as the wronged one does not transgress.” [Saheeh Muslim (no.2587]

So we are defenders of the Sunnah, not (defenders of) our own selves. We hear people reviling and insulting us but we do not reply to them. The people of Sa’dah authored: ‘The Decisive Speech In Refuting The Slanderer and Liar’ – they are talking about me but I did not reply to them… And we did not refute them – all praise be to Allaah – until the people of Sa’dah died. We have no time to defend ourselves, rather, we defend the Sunnah even if it is by biting with our molar teeth. We will never let anyone speak ill of the Sunnah of the Messenger (ﷺ), whether he is a Shi’ite, a Soofee or from the Muslim Brotherhood. We sacrifice ourselves and our honour for the Sunnah.” Source: [Fadaa’ih wa Nasaa’eh, p.153-155, Shaykh Muqbil b. Haadee al-Waadi’ee, Daar al-Haramain, First Edition, 1419H/1999CE] [Translated by Ustadh Abu Abdillah Bilal Al-Kashmiri – may Allah preserve him]

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

ﻭﻟﻴﺲ ﻟﻠﻤﻌﻠﻤﻴﻦ ﺃﻥ ﻳﺤﺰﺑﻮﺍ ﺍﻟﻨﺎﺱ

ﻭﻳﻔﻌﻠﻮﺍ ﻣﺎ ﻳﻠﻘﻲ ﺑﻴﻨﻬﻢ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ،

ﺑﻞ ﻳﻜﻮﻧﻮﻥ ﻣﺜﻞ ﺍﻷﺧﻮﺓ ﺍﻟﻤﺘﻌﺎﻭﻧﻴﻦ ﻋﻠﻰ

ﺍﻟﺒﺮ ﻭﺍﻟﺘﻘﻮﻱ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺈﻟﻰ

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلا تَعَاوَنُوا عَلَى الإثْمِ وَالْعُدْوَانِ

وليس لأحد منهم أن يأخذ على أحد عهداً بموافقته على كل ما يريده وموالاة من يواليه ومعاداة من يعاديه،بل من فعل هذا كان من جنس جنكز خان وأمثاله الذين يجعلون من وافقهم صديقاً واليا، ومن خالفهم عدوَّا باغيا، بل عليهم وعلى أتباعهم عهد الله ورسوله بأن يطيعوا الله ورسوله ويفعلوا ما أمر الله ورسوله ويحرموا ما حرم الله ورسوله ويرعوا حقوق المعلمين كما أمر الله ورسوله، فإن كان أستاذ أحد مظلوماً نصره، وإن كان ظالماً لم يعاونه على الظلم بل يمنعه منه كما ثبت في الصحيح أنه قال:

(انصر أخاك ظالماً أو مظلوماً. قيل: يا رسول الله: أنصره مظلوماً فكيف أنصره ظالماً؟. قال تمنعه من الظلم فذلك نصرك إياه).

وإذا وقع بين معلم ومعلم أو تلميذ وتلميذ أو معلم وتلميذ خصومة ومشاجرة لم يجز لأحد أن يعين أحدهما حتى يعلم الحق، فلا يعاونه بجهل ولا بهوى، بل ينظر في الأمر، فإذا تبين له الحق أعان المحق منهما على المبطل سواء كان المحق من أصحابه أو أصحاب غيره، وسواء كان المبطل من أصحابه أو أصحاب غيره، فيكون المقصود عبادة الله وحده وطاعة رسوله واتباع الحق والقيام بالقسط

قال تعالى

يا أيها الذين آمنوا كونوا قوامين بالقسط شهداء لله ولو على أنفسكم أو الوالدين والأقربين، إن يكن غنياً أو فقيراً فالله أولى بهما، فلا تتبعوا الهوى أن تعدلوا وإن تلووا أو تعرضوا فإن الله كان بما تعملون خبيراً

It is not allowed for the teachers to initiate (illegal) partisanship between the people and do that which would cause enmity and hatred between them; but rather they should be brothers who cooperate upon righteousness and piety, as Allah, The Most High, said:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

Help you one another in Al-Birr and At-Taqwa [virtue, righteousness and piety]; but do not help one another in sin and transgression.][Al-Ma’idah. 2]

It is not allowed for anyone of them to receive a pledge from anyone to be in agreement with him in everything he wants – having allegiance to the one he is allied to and enmity against the one he harbours enmity, and whoever does this is similar to Genghis Khan and his ilk (in this affair), who take as their loyal friends the one in agreement with them and the one who oppose them as a rebellious enemy; rather it is obligated on them and their followers (i.e. the teachers) to fulfil the covenant of Allah and His Messenger by obeying Allah and His Messenger, doing that which Allah and His Messenger have commanded, declare unlawful that which Allah and His Messenger have declared unlawful, and preserve the rights of the teachers in the manner commanded by Allah and His Messenger. So, if one’s teacher is oppressed, he should help him; but if the teacher is the oppressor, he should not aid him in his act of oppression; rather he forbids him from it, as it has been established in the authentic books of hadith that the Prophet [peace and blessings of Allah be upon him] said, “Help your brother, whether he is an oppressor or he is an oppressed one. People asked, “O Allah’s Messenger! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet said, “By preventing him from oppressing others.” [Al-Bukhari 2444]

If an argument and dispute occurs between a teacher and another teacher, or between a student and another student, it is not permissible for anyone to help one of them until he knows the truth – neither to aid him based on ignorance nor desires; rather he he examines the affair, so if the truth becomes clear to him, he helps the one who deserves to be helped (due to him being upon the truth) against the one upon error – regardless whether the one who deserves to be helped is one of his companions or the companion of someone else, or whether the one upon error is one of his companions or the companion of someone else. Therefore, the aim is only to worship Allah alone, obedience to Allaah’s Messenger, adherence to truth and establishment of justice. Allah, The Most High, said:

يا أيها الذين آمنوا كونوا قوامين بالقسط شهداء لله ولو على أنفسكم أو الوالدين والأقربين، إن يكن غنياً أو فقيراً فالله أولى بهما، فلا تتبعوا الهوى أن تعدلوا وإن تلووا أو تعرضوا فإن الله كان بما تعملون خبيراً

O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [An-Nisaa. 135] [2]

[1] An Excerpt from Tafsir As-Sa’di

[2] Majmu Al-Fataawaa. 28/15-17. paraphrased

Principles Ignored, Evaded, or Sidetracked by Some Following the Death of Some Senior Scholars

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Featured, Hadaadis, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Sin, Worship - 'Ibaadah'.

Al-Allamah Rabee, may Allah have mercy upon him, continued addressing Falih Al-Harbi, may Allah guide him, as follows:

And very strange is your statement with regards to clarifying the reasons behind Tabdee that it is not a requirement – you mean when a commendation conflicts with a criticism, or what is known from his (a person’s) situation as a Salafi – a Salafi indeed, and what people believe about him (i.e. your claim is that it not required to clarify the reasons for criticising him). And even more strange is your claim that an explanation of the reasons for criticism is something specific to the ilm al-riwāyah. Based on my knowledge, this view was not held by the Imams of al-Jarḥ wa at-Tadeel.

If you have come across- from those Imams – a clear distinction, or some of them making a preponderant distinction based on proof, then indeed, I would benefit (from learning it) and thank you for that.

But having said that, I indeed fear that this statement of yours may result in great corruption, for if a man were to come along making Tabdee of a scholar- who is well known for Salafiyyah- such as al-Albani, Ibn Baz, as-Sadi, al-Mu’allimee, or any Salafi known for his Salafiyyah -among those who are alive- like al-Fawzan, Zayd ibn Hadi al-Madkhali, Ahmad ibn Yahya al-Najmi, Muhammad ibn Abdil Wahhab al-Banna, or Shaikh Falih; then it is said to this man: “Clarify (or explain) the reasons for making Tabdee of these people or the one you make Tabdee among them”, he says: “It is not stipulated here to clarify the reasons behind criticism in the subject related to Tabdee”, while persisting upon this (judgement of) Tabdee; would the people accept this from him? Can you imagine that anyone among the Salafis would be safe from this Tabdee that results from this statement of yours?

I hope that you will engage in deep reasoned reflection and contemplation regarding these matters, then embark upon what is obligatory regarding this dangerous principle, because indeed it has spread among young people who bring down others (through unexplained criticism) and then (proceed) to bring down one another.

Source: An Excerpt from Juhud Al-Allamah Rabee Al-Mad’khali Fee Naqd Shubuhat Al-Hizbiyyeen 223-224. Paraphrased.

Your feedback is welcomed to improve this translation. Jazaakumullah Khayran.

To be continued InShaAllah

 

 

 

 

Principles Ignored, Evaded, or Sidetracked by Some Following the Death of Some Senior Scholars 

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

 

If (or when) a Jarh Mubham (a vague or unexplained) criticism (disparagement) conflicts with a Taʿdīl (commendation or appraisal), then the preponderant view is that this vague (or unexplained) criticism must be explained. Being well known to be upon (upright) religious adherence, the Sunnah, Salafiyyah, and calling to it is stronger evidence than a (mere) commendation from one or two scholars.

And speech regarding the Mukhalifeen, their methodologies and conducts are among the most important matters that enters into the subject of criticism (disparagement), because indeed there is an association between individuals and their methodologies. Therefore, whoever speaks ill of a person’s methodology has (in effect) spoken against him.

Due to this, you find the Salaf clarifying – with evidence – Ahlul Bidah’s misguidance and the corruption of their methodologies. They have works (authorships) in this regard that cannot be enumerated, and some of them will be mentioned. And I see that indeed it is inevitable to mention the statements of the people of knowledge regarding the stipulation of explaining an vague (or unexplained) criticism and the rejection of some (types) of criticism. So I say:

Ibn al-Ṣalāḥ declared it preponderant (or a stronger proof) that indeed a recommendation (or appraisal) is accepted without its reason being  mentioned and that criticism is not  accepted unless explained – its reason clarified, because people differ regarding what they (consider as a justification) for criticism and what they do not (consider a reason) for criticism. He transmitted from al-Khaṭeeb that this is the Mad’hab of the Imams of hadith and those (proficient in the science of distinguishing authentic and unauthentic narrations), such the likes of Muhammad ibn Isma’eel al-Bukhari, Muslim and others. Due to this reason, al-Bukhari used a group of narrators as proof whom others had previously criticised, such as Ikrimah the protégée of Ibn Abbas, and he mentioned others…

Then he said: Muslim used as evidence Suwayd ibn Sa’eed and a group of people who were well known to have been criticised (by scholars). Similarly Abu Dawud As-Sijistani did the same and this demonstrates that they indeed held the view that a criticism is not established unless the reason is explained, because the Madhabs of the criticisers of narrators are obscure and varied.

It has been mentioned (or reported) about Shuʿbah, may Allah have mercy upon him, that it was said to him: Why did you abandon the hadith of so-and-so?’ He replied: “I saw him riding on a Barzun, so I abandoned his hadith”. [See footnote a]  Despite the fact that Shu’bah ibn al-Hajjaj was an Imam in hadith and in science of criticising narrators, however, this criticism of his is not correct, because the likes of this is not considered a reason for criticism that drops (or cancels) trustworthiness.

He mentioned a story about Muslim ibn Ibraheem that he criticised (or disparaged) Salih al-Marri for something that is not considered among the (valid) reasons for criticism, even though indeed al-Marri had been declared weak for other than this reason (mentioned by Muslim Ibn Ibraheem). 

Among the criticisms (directed) at Ikrimah was the claim that he was upon the Mad’hab of the Sufriyya Khawarij. Some of the Imams criticised him on that basis, but al-Bukhari did not accept their criticism because of the weakness of their evidence.

Al-Allamah Abdur Rahman al-Muallimee said in the introduction to al-Jarḥ wa at-Taʿdeel: “There were among the senior scholars of hadith and the most eminent of them who spoke about narrators, yet their statements were neither relied upon and nor given consideration”.

Imam Ali al-Madini, who was one of the Imams in this field, said: “Abu Nu’aym and Affan are truthful, (but) I do not accept their speech regarding men (i.e. the narrators). These people do not leave anyone alone without speaking against them”.

Abu Nu‘aym and Affan were among the notables and the above statement demonstrates their plentiful speech against the narrators. Despite this, we hardly find any of their statements quoted in the books of this subject matter.

And there is no difference in this criticism with regards to criticism of narrator’s trustworthiness when accused of sinfulness, Bidah or other than it and criticism concerning their memory and precision in memorisation and narration, such their (i.e. the scholars of hadith) statement: “Poor in memorisation”, or “Makes numerous mistakes”, or “Is given to much heedlessness” and what is similar to this.

Ibn al-Junayd al-Khatlee said: I heard Ibn Ma’een saying: “When Abū Nu’aym mentioned a person and said: ‘He is good’ and praised him, then he was a Shi‘ite. But when he said: ‘So-and-so was a Murji’, then know that he was a person of the Sunnah'”. [al-Meezaan 3/350]

So, here we have Abu Nu’aym who despite his virtuousness, notability, the praise of Ahmad ibn Hanbal and others for him, neither criticism nor commendation was accepted from him. You can see that his criticism here was concerning matters of creed, so it was neither accepted by Yaḥya ibn Maʿeen nor Ali ibn al-Madini, nor other than them. Similarly, Affan ibn Muslim al-Ṣaffar, may Allah have mercy upon him, despite virtuousness, adherence to the religion and knowledge, the Imams Naqd (i.e. the Imams well known for declaring narrators and narrations authentic or unauthentic) neither accepted criticism nor commendation from him. The speech of Abdur Raḥman al-Muʿallimee al-Yamanee demonstrates that there were others similar to them.

Source: An Excerpt from Juhud Al-Allamah Rabee Al-Mad’khali Fee Naqd Shubuhat Al-Hizbiyyeen 220-223. Paraphrased.

Your feedback is welcomed to improve this translation. Jazaakumullah Khayran.

To be continued InShaAllah

Footnote a: Imam Al-Albani, may Allah have mercy upon him, said: This Barzun is a horse that is between an Arabian horse and a mule. When it walks, it moves in a manner and you see the rider sitting on it strutting proudly just like a horse. So one of the scholars of Jarḥ wa at-Tadeel criticised a person, and it was said to him: “Why?” He said: “Because indeed he used to ride a Barzun” as if he was accusing him of being arrogant.

The student: Pride, vanity.

The Shaikh: But he is not doing this himself. This is not from his doing; rather, this is the result of the movement of what? The Barzun.   https://www.alathar.net/home/esound/index.php?op=codevi&coid=249330

Principles Ignored, Evaded, or Sidetracked by Some Following the Death of Some Senior Scholars 

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

 

Neither is it legislated nor stipulated to ask a criticiser (refuter, disparager) about the reasons for the criticism (refutation, refutation or disparagement)

This is one of Falih Al-Harbi’s Shubuhat, who used to make Tabdee and defile the honour of Salafis, then when asked for proofs and evidence for his arbitary Tabdee against the Salafis, he said: It is neither stipulated to ask the criticiser for the reasons behind his criticism nor for him to explain that, rather, his criticism is accepted without any explanation (clarification), even if opposed by whoever – among the scholars- oppose him (in that judgment).

Indeed, Al-Allamah Rabee al-Madkhali, may Allah have mercy upon him, unveiled the falsity (spurious nature) of this Shubhah among his upright refutations against him (Falih) and his faction. Among that is his statement, while addressing Falih al-Harbi:

I came across some of your speech related to criticism (disparagement) that caught my attention:  Firstly: Questions were presented to you on Friday, 27 Ṣafar 1423 AH regarding some people, so you replied that they are indeed not from the Salafis. And you were asked: Is it a condition to explain the reasons for the criticism? So you replied by saying: 

“This is not stipulated with regard to the reasons for criticism; (rather) clarification (or explanation) of the reasons for criticism and commendation is (required, stipulated) in the science of hadith transmission (ʿilm al-riwāyah), and not speech regarding the Mukhalifeen – (regarding) their methodologies and conducts”.

And I (i.e. Shaikh Rabee) say: Indeed, you were asked about specific individuals who are well known to the people for being upon Salafiyyah and calling to it, among them – in the eyes of the people – are scholars, so you expelled them from Salafiyyah and this expulsion is a severe criticism (disparagement) against them and requires evidence. If you do not provide the evidence and the reasons for this criticism, the people will hold that you have indeed oppressed, transgressed against them, and spoken ill of their adherence to the religion without right, then you yourself will be accused (of guilt) in the eyes of the people and will be in need of vindicating yourself with regards your religion (upright adherence to religion) and your honour. If you do not do so (i.e. provide proof and evidence), the people will speak ill of  you, and neither yourself nor others will be pleased with such ill speech, thus, strife arises, differing occurs among the Salafis, reciprocal attacks escalate, and that will not be resolved except by mentioning the satisfactory (compelling convincing) reasons for this expulsion. And indeed, you yourself would request (or demand) that reasons be given if someone were to criticise (disparage) or expel you from Salafiyyah. 

Source: An Excerpt from Juhud Al-Allamah Rabee Al-Mad’khali Fee Naqd Shubuhat Al-Hizbiyyeen 219-220. Paraphrased.

Your feedback is welcomed to improve this translation. Jazaakumullah Khayran.

To be continued InShaAllah

The Well-Deserved Treatment Meted Out to an Obstinate One

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

Imam Muhammad Bin Abdil Wahhab, may Allah have mercy upon him, said in Al-Usul Ath-Thalatha: “Know, may Allah have mercy upon you”.

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

Rahimakallaah [May Allah have mercy upon you] is a supplication made for the student of knowledge. The Shaikh (Imam Muhammad ibn Abdul Wahhab) supplicates for Allah’s Mercy upon the students of knowledge, that Allah has mercy upon them. Therefore, in this there is gentleness from the teacher towards the student.

Indeed, he begins with a good statement and a righteous supplication so that it has an effect and thereby makes the student incline towards his teacher with acceptance. But if he begins with a harsh statement or a statement that is not deemed appropriate, this would make him flee.

Therefore, it is obligated to a teacher and the one who calls to (the path of) Allah, and the one who enjoins good and forbids evil, that he is gentle with the one he addresses – through supplication for him, commendation and soft speech, because this urges towards acceptance. However, as for the stubborn wilful, opposer, this one is to be addressed differently. Allah said:

وَلَا تُجَـٰدِلُوٓاْ أَهۡلَ ٱلۡڪِتَـٰبِ إِلَّا بِٱلَّتِى هِىَ أَحۡسَنُ إِلَّا ٱلَّذِينَ ظَلَمُواْ مِنۡهُمۡ‌ۖ

And argue not with the people of the Scripture unless it be in a way that is better, except with such of them as do wrong]. [29:46]

Those who do wrong among the people of the scripture- wilfully opposing and are haughty- are not addressed with what is better; rather they are addressed with what would prevent their (harm and misguidance). Allah said:

يَـٰٓأَيُّہَا ٱلنَّبِىُّ جَـٰهِدِ ٱلۡڪُفَّارَ وَٱلۡمُنَـٰفِقِينَ وَٱغۡلُظۡ عَلَيۡہِمۡ‌ۚ وَمَأۡوَٮٰهُمۡ جَهَنَّمُ‌ۖ وَبِئۡسَ ٱلۡمَصِيرُ

O Prophet (Muhammad)! Strive hard against the disbelievers and the hypocrites, and be harsh against them, their abode is Hell,-and worst indeed is that destination]. [9:73]

Striving against the hypocrites is not carried out with weapons, rather it is carried out with proofs, statements, refutation against them with harshness that will prevent (them from propagating their misguidance and harm) and to keep the people away from them. Allah said about them:

 وَقُل لَّهُمۡ فِىٓ أَنفُسِہِمۡ قَوۡلاَۢ بَلِيغً۬ا

But admonish them, and speak to them an effective word to reach their inner selves] [4:63]

Therefore, there is a specific type of speech that is prescribed for these people because they are wilful opposers and people afflicted with pride. They do not want the truth, rather they want to misguide the people. So, they are addressed in a way they deserve. As for the seeker of guidance, this one is addressed with gentleness and mercy. This is because he wants the truth, knowledge and something beneficial. [1]

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

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

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

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

May Allah bless you, indeed, they (i.e. the Scholars) issued the judgement of execution against Jahm ibn Safwan and others, Bishr al-Mareesee, and other than them; among them (i.e. those officially executed) were Ja’ad ibn Dirham. This is the ruling of the scholars against those who obstinately persist in spreading their Bidah. And if Allah benefits him (with guidance) and he recants, this is what is sought after. [2]

 

Mentioning The Name of A Person Who Has Errors

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

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

If the matter requires that his name be made known to warn the people about his methodology, this is an act of sincere devotion to Allah in worship, an act of sincere devotion to Allah’s Book, an act of sincere devotion to Allah’s Messenger (by following his Sunnah), and an act of sincere advice to Muslim leaders and their common folk, especially if he (the one warned against) is active among the people and they have a positive view of him and buy his books and audio tapes. Therefore, there has to be clarification and warning because silence will be harmful to people. His affair has to be unveiled, however, it must be done as an act of sincere devotion to Allah in worship, an act of sincere devotion to Allah’s Book, an act of sincere devotion to Allah’s Messenger (by following his Sunnah), and an act of sincere advice to Muslim leaders and their common folk, and not for defamation or to satisfy one’s desires. [3]

[1] An Excerpt from ‘Sharh Usul Ath-Thalaatha. page 13-15

[2]https://rabee.net/alfatawi/%D9%85%D8%AA%D9%89-%D9%86%D8%B3%D8%AA%D8%B9%D9%85%D9%84-%D8%A7%D9%84%D9%84%D9%8A%D9%86-%D9%88%D9%85%D8%AA%D9%89-%D9%86%D8%B3%D8%AA%D8%B9%D9%85%D9%84-%D8%A7%D9%84%D8%B4%D8%AF%D8%A9-%D9%81%D9%8A-%D8%A7/

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