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[Part 7.1: Observations on Dr Ibraaheem Ar-Ruhayli (accompanied by important footnotes on refs 1 & 3 at the end of this article) – Shaikh Rabee Unveils the Reality behind Dr Ibraaheem’s Statement That Refutation against a Mukhaalif Is Fard Kifaayah]

Written by Salafi Dawah Manchester on . Posted in Da'wah - Calling To Islam, Methodology - 'Manhaj', Refutations, Tamyee'.

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

Dr Ibraaheem argues that one of the mistakes that are rife is that when a scholar refutes a Mukhaalif, or issues a Fatwa as a warning against a mistake, many of the students of knowledge who ascribe to the Sunnah would seek  from (other) students and the scholars to clarify their stance towards that refutation or fatwa, rather the affair has reached a state in which even the small students of knowledge and the common people are asked to determine their stance towards the refuter and the one refuted; (Ref 1) then based on this, they would determine loyalty, disassociation and boycotting, until maybe some of the students boycott their Shuyookh whom they have benefitted from in knowledge and sound creed for many years; and maybe the trial reaches the houses, so you find a brother boycotting his brother and a son disrespecting his parents; and maybe a wife is divorced and the little children are separated due to this (trial).

As for when you look at the society, you find that they are divided into two parties or more- every party pursues the other with rebuke and making it binding to boycott the other group. All this (fitnah) between those who ascribe to the Sunnah- those amongst whom one group was unable to rebuke the Aqeedah of the other and the soundness of its Manhaj before the occurrence of this differing. The basis of this (problem) is either due to ignorance in exceeding the boundaries of the Sunnah and the principles regarding the manner in Ahlus Sunnah should show disapproval (against a mistake) or due to desires.

 

Response:

Shaikh Rabee responded to the above statement of Dr Ibraaheem, saying that it is (was) obligated on Dr Ibraaheem, those scholars who remained silent and other than them (i.e. those who were knew about the fitnah) to confront this trial or trials and strike at the place it is (was) rooted. The painful situation [which Dr Ibraaheem describes (or described above)] should make him and others them (or should have made him and others) ready to stand up and fulfil this [communal obligation-Fard kifaa’iy) by refuting the initiator of the fitnah]. It is plausible that the cause of this great Fitna and what has come about by way of it resulted from the silence of those who refused to fulfil this communal obligation, whose goal has not been actualised through the refutation issued by one person. (Ref 2)

Then Shaikh Rabee stated that Dr Ibraheem should contemplate on the Fiqh of those Ahlus Sunnah who have preceeded and their togetherness in fulfilling this great obligation! Imam Ibnul Qayyim (rahimahullaah) stated whilst disapproving of Ahlul Bidah in Madaarij As-Saalikeen: And due to this, the Salaf’s and Imaam’s disapproval (or rejection against) it (i.e. bidah) was severe and they spoke out (loudly) against its people from the various regions of the earth. They warned against their fitnah with a more severe warning and did that to an extent that was not the same as their disapproval against lewd acts, oppression and aggression. (That is) because the harm of bidah (on the religion); its destructive (effects on the religion) and negation (of the religion) is more severe.

Then Shaikh Rabee asks Dr Ibraaheem about this Fard Kifaayah in relation to Jihaad; (Ref 3) -that for example Jihaad is from the Furood al-Kifaayaat (Communal obligations), so if one person goes for Jihaad in order to repel a threat faced by Islaam and the Muslims, will the Legislated Islamic goal of this Jihaad be fulfilled by one person; or if hundreds of people went but neither the Legislated Islamic goal is fulfilled nor is the threat repelled, then would it be permissible for the scholars to remain silent in such circumstances; or is it obligated that they exhort the people to go for Jihaad in order to fulfil this communal obligation, for there has to be sufficient numbers of people to fulfil this (Communal) obligation in order to put a stop to the threat face by the rest of the Muslims? And if this sufficient numbers that are required to carry out this obligation is not reached, then indeed all the Muslims are regarded to be sinful in such a case and held responsible for the harm that comes to Islaam and the Muslims. Likewise, this (i.e. the availability of sufficient numbers to fulfil this communal obligation) is the same thing stated regarding the affair of enjoining good and forbidding evil, for there has to be sufficient numbers to prevent the Fitnah, if one, ten or twenty are unable to do so.

Therefore, it becomes clear (from the above example) that many of the students- those who ascribe themselves to the sunnah-who seek from the Scholars to clarify their stances have sought after something appropriate and correct if there is a sound reason for seeking after it. It is not to be regarded a mistake (as Dr Ibraaheem claims) and the mistaken one is the one who declares those students to be mistaken. The silence of the scholars at the time of a need or necessity to clarify the truth is tantamount to concealment of the truth and it is from those grave mistakes that will result in corruption, trials, splitting of the people into two groups, two parties, boycotting one another and so on…..

Then Shaikh Rabee finally stated that it is (was) obligated on Dr Ibraaheem to clarify the affair of the oppressive obstinate one who initiated this dreadful fitnah, which has reached this grave state described by (Dr Ibraaheem), so that the people- especially the common people- would be upon clear-sightedness in their religion, and so that they will hold onto the truth and reject falsehood, and so that their loyalty and disassociation is established upon clear-sightedness. [Bayaan Maa Fee Naseehati Ibraaheem ar’Ruhayli Minal Khalal Wal-Ikhlaal’ pages 62-63]

To be continued…In-Shaa-Allaah

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Importinat Footnotes:

[Ref 1] Question to Shaikh Fawzaan: Is it obligatory upon the scholars to clarify to the youth and the common people the danger of partisanship, splitting and groups?

Answer:

Yes it is obligatory to clarify the danger of partisanship and dividing and splitting so that the people can be upon insight and understanding because even the common people are being deceived.  How many of the common people in this time have been fooled by some of the groups because they believe that they are upon the truth? So it is a must that we clarify to the people, the students and the common people, the danger of these parties and sects because if they remained silent [i.e. the scholars] then the people would say, “The scholars were aware of this and they remained silent.” Due to this innovation would enter upon them. So it is necessary to clarify these matters when these things appear. The danger for the common people is greater than the danger [posed] to the students because if the scholars remain silent the common people will think that this is correct and that this is the truth. [Al-Ajwibah Al-Mufeedah (page 131)

Question to Shaikh Rabee: What do you say concerning an individual who advises others to abstain from listening to refutations, and when he was asked about the reason for him adopting this stance he said, “The person who asked me about this was a common person and he is unable to recite the Quran properly”. What are your comments upon this, may Allah bless you?

Answer:

If he is a layman then he is to be taught the Islamic creed and to be warned from the people of innovations. The majority of the common people these days have become supporters of the people of innovation. So it is necessary to warn them against them (i.e. the people of innovation). Say to him, “So and so is upon such and such innovations and you listening to him will harm you”. This is so that they will not read (his works), listen to his tapes and that he is cautious about his speech. Meaning that this layman needs someone to warn him and he is to be reminded 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 innovation and will say to you, “do not let them read the books of refutations. No. No.” This (approach) will expose them to ruin. Fataawa Fadeelah Ash-Shaykh Rabee’ Al-Madkhalee (1/273)

Question to Shaikh Rabee: Is it permissible for us as students of knowledge to be silent about the innovators, and to cultivate the youth and the students upon the way of the Salaf without mentioning the names of the innovators?

Answer:

By Allah, the innovators are to be mentioned by their traits and by their names if there is a need for this. If so and so has put himself forward for leadership and leading this nation and the youth and he is leading them towards falsehood, then he is to be mentioned by his name. If there is a need then he is to be mentioned by his name and it is necessary to mention him by his name. As it relates to this, one of the Salafis in Egypt used to teach and he would just mention general (descriptions without specifying names) and the people did not comprehend these generalities.  After this he began to explicitly mention the names of the groups and individuals and they said (i.e. those who attended the lessons), “O Shaykh, why did you not teach us like this in the beginning?” He responded by saying, “I delivered to you many lessons and I would say this and I would say that (i.e. general descriptions without names).” They said, “By Allah, we did not understand.”

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

http://www.salafitalk.com/threads/217-Al-Jarh-Wa-At-Tadeel-Clarifying-The-Public-Errors-Of-Our-Brother-Muhammad-Muneer-Mufti

[Ref 2]Amazing indeed is the affair of Dr Ibraaheem Ar-Ruhayli, for not only did he argue with these ambiguities in order to play down the affair of Al-Halabi and others, but now we see him on stage with the followers of Al-Maribi, Al-Halabi etc So all those ambiguous arguments which he claims was an advice to Ahlus Sunnah is nothing else but a cover to justify his blameworthy stances. Shaikh Rabee, Shaikh Ubaid, Shaikh Muhammad Bin Haadi, Shaikh Abdullah Al-Bukhaari and others established the evidences against the innovators (Al-Halabi and Al-Maribi) based on what this Fard Kifaayah necessitates, but Dr Ibraaheem’s ambiguous utilisation of Fard Kifaayah in relation to warning against deviants has finally manifested, for indeed we find that he has been invited by the staunch followers of Al-Maribi and Al-Halabi at Luton. Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) stated: And Imaan is known about a man, just as all the states of his heart are known by way of his (outward) allegiances, enmities, his rejoicing, anger, hunger, thirst, and other such affairs. For these matters have certain outward binding necessities (lawaazim dhaahirah) and the outward matters necessitate inward matters. And this is a matter known, the people know this concerning the one that they have experienced and tested (jarraboohu wamtahinoohu)… [minhaaj-as-sunnah 8/475] [Translation: Salafipublications.com]

[Ref3]

http://www.abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

http://www.abukhadeejah.com/is-there-jihad-in-syria-should-one-go-and-fight-by-salafi-shaikh-abdullaah-al-bukhaaree/

http://www.abukhadeejah.com/are-we-in-a-period-similar-to-the-prophet-in-makkah-as-it-relates-to-fighting-jihad/

http://www.abukhadeejah.com/?s=ruling+on+jihad

http://www.abukhadeejah.com/?s=+jihad

 

 

[Part 7: Observations on Dr Ibraaheem Ar’Ruhayli – Shaikh Rabee Unveils the Reality behind Dr Ibraaheem’s Statement That Refutation against a Mukhaalif Is Fard Kifaayah]

Written by Salafi Dawah Manchester on . Posted in Da'wah - Calling To Islam, Methodology - 'Manhaj', Tamyee'.

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

NB: Instead of addressing the subject matter of boycotting too soon, we now intend to present few more posts on the subject matter of refutations before that series. The topic at present will be divided into two parts [Part 7 & 7.1]

To proceed: Dr Ibraaheem Ar-Ruhayli carried on his argument on the subject matter of refutation saying that refutation against the Mukhaalif (i.e. the one in opposition to the truth) is from the Furood Al-Kifaayaat (i.e. obligations that when fulfilled by some of the Muslims, the rest are absolved of responsibility); so if one of the scholars fulfils (the refutation) and the Legislated Islamic goal is accomplished by way of the refutation against the Mukhaalif and the Ummah is warned against him, the rest the scholars are absolved of responsibility.

Then Dr Ibraaheem stated that one of the mistakes that are rife is that when a scholar refutes a Mukhaalif, or issues a Fatwa as a warning against a mistake, many of the students of knowledge who ascribe to the Sunnah would seek  from (other) students and the scholars to clarify their stance towards that refutation or fatwa, rather the affair has reached a state in which even the small students of knowledge and the common people are asked to determine their stance towards the refuter and the one refuted….

Response:

Shaikh Rabee Bin Haadi responded to this statement of Dr Ibraaheem and unveiled the realities behind this statement, saying that if the Legislated Islamic goal behind a refutation carried out by a single person is  reached, the rest of the Muslims (i.e. other scholars and students) are absolved of responsibility.

However, if the legislated Islamic goal is not reached by way of the refutation carried out by one person (i.e. a scholar or student) against a Mukhaalif, due to the fact that the Mukhaalif has become obstinate; supported by people who claim to be people of knowledge and are pleased with his oppressive false refutations against that scholar who refutes Bidah and Futilities, whilst other scholars keep quiet and have not clarified the mistake and futilities of this Mukhaalif; rather this Mukhaalif also utilises the silence of those scholars and seeks to delude the people that those keeping quiet are with him and supporting him, and that had he been upon falsehood, they would have pursued him; then it becomes clearly obligatory upon those scholars who are keeping quiet to clarify the truth for the people. They have to speak in order to aid the truth and put a stop to this fitnah and differing, which occurred as a result of their silence and thus preventing the Legislated Islamic goal of the refutation to be reached, which would have absolved the Muslims of this responsibility.

Therefore, in such a case, it is not permissible to say that the obligation of refutation is removed from the rest of the Muslims. If the Legislated Islamic goal goal is not reached by the refutation carried out by one person or ten people amongst the scholars, the rest of the scholars are not absolved of responsibility until they take up the cause or encourage others to fulfil this goal-those through whom the fitnah will be ended and so that they can manifest the truth to the people, the students of knowledge and the common people, just as they were exposed to the falsehood (of that Mukhaalif, deviant or innovator).

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[Bayaan Maa Fee Naseehati Ibraaheem Ar-Ruhayli Minal Khalal Wal-Ikhlaal’ (pages 60-61)]Abridged and paraphrased]

Asking About Conferences Organized by Hizbiyyoon? (Staunch UK followers of Al-Maribi etc )

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Da'wah - Calling To Islam, Methodology - 'Manhaj', Refutations, Scholars of Islam, Tamyee'.

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

Shaikh Muhammad Bin Haadi (may Allaah preserve him) warns against the likes of these conferences, saying that these organizations seek to promote and establish their goals through some of the Mashaa-yikh, so one should not go to them. Some of the Mashaayikh are unaware of the pursuits of these organizations through them, so one should not go to them. http://www.sahab.net/forums/?showtopic=130647

So be attentive O Salafi! Those staunch followers of Al-Maribi and Al-Halabi say to the common people- by way of deceit and concealment- ‘’We have a Shaikh or Mashaayikh!” Yet at the same time they defend the contemporary Senior Mubtadi’ah such as Ali Al-Halabi and Al-Maribi.

Likewise, Masjid Al-Furqan (Rusholme) follows the same deceitful methodology and have already been refuted as a result of that, for they seek to invite some of those Mashaayikh considered to be upon the Sunnah, yet on other days they invite ahlul bidah, such Abu Usama or speakers from deviant organizations, such as Al-Maghrib Institute.

Likewise, Shaikh Rabee (May Allaah preserve him) was asked about the Luton conference-followers of the innovators (Al-Maribi and Al-Halabi), so the Shaikh (may Allaah preserve him) stated that one should not attend. See link: https://twitter.com/salafipubs/status/548038503083556865

Therefore O sensible one! The verdicts above are based on reality, so do not aid those who utilize some Mashaayikh, but at the same time are aiders of Senior Contemporary Mubtadi’ah or allies of ahlul bidah.

Shaykh Rabee’ bin Haadee al-Madkhalee on the Defenders of Abul-Hasan al-Misree (Al-Maribi) in Luton, England

http://www.salafipublications.com/sps/sp.cfm?subsecID=NDV18&articleID=NDV180014&articlePages=1

 

[Part 5] Observations on Dr Ibraaheem Ar-Ruhayli – Shaikh Rabee Asked him to Explain the Generalities, Give Examples & Proofs, & Refrain from Placing Restrictions Not Mentioned By The Salaf Regarding Refutations

Written by Salafi Dawah Manchester on . Posted in Methodology - 'Manhaj', Refutations.

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

Dr Ibraaheem Ar-Ruhayli carried on with his discussion and this time he addressed the subject matter of refutation, the refuter and the one refuted from another angle- stating that in a refutation, consideration has to be given to the differences between those in opposition to the truth, such as the level of the error, and the religious and worldly status of the Mukhaalif (i.e. the one who is upon an error that is in opposition to the truth).

Dr Ibraaheem also stated that consideration should be given to what triggered (or caused) the Mukhaalafah (i.e. the mistake or error that is in opposition to the truth), as to whether it was due to ignorance, or due to desires and innovation, or due to incorrect use of words (expressions etc), or due to a slip of the tongue, or due to being influenced by a Shaikh or the people of the country, or due to at-Taweel (erroneous or false interpretation of the texts), or other than these many reasons that are in opposition to the Islamic legislation. Then Dr Ibraaheem stated that the one who does not make a note of these different affairs and take them into consideration whilst engaged in refutation, he may either fall into some negligence or exaggeration-making his speech either not beneficial to others or end up having little benefit.

Response:

Shaikh Rabee Bin Haadi responded to the above statement of Dr Ibraaheem Ar-Ruhayli, saying that this entire statement is based on [Ijmaalaat –generalities], so we hope that Dr Ibraaheem will explain these generalities, give examples and establish proofs for them; but if not, many of the readers will fall into confusion. The one who approves these statements (i.e. those restrictions whose necessary explanations, examples and proofs have not been provided by Dr Ibraaheem) will refrain from giving sincere advise due to the presence of those (unwarranted) restrictions (stated by Dr Ibraaheem in the subject matter of refutations).

Then Shaikh Rabee stated: Is it that if a scholar or a student of knowledge sees a people making [Istighaatha- beseeching for help from other than Allaah and offering sacrifice to those beseeched besides Allaah(1)], and so on; is it then obligated on him (i.e. that scholar or student of knowledge) to know the differences between those people who are committing that deed and what led them to that deed? (i.e. does this scholar or student firstly have to know their different statuses in the religion and their worldly status, and what led them to that evil before rejecting the deed and explaining that what they are doing is wrong etc ?!) Does the book of Allaah and the Sunnah of the Messenger (sallal-laahu-alayhi-wasallam) indicate to this? Allaah (The Most High) stated:

فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

(And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination. [4:59]

The Messenger (sallal-laahu-alayhi-wasallam) said:

‘Whosoever of you sees an evil deed, then let him (stop) it with his hand. If he is unable to do so, then let him (stop it) with his tongue. If he is unable to do so, then with his heart (i.e. hate it, consider it to be wrong and keep away from it) and this is the weakest of Eemaan. [2]

The Messenger (sallal-laahu-alayhi-wasallam) did not bring any of those restrictions that have been mentioned by Dr Ibraaheem. And despite the numerous books of the Salaf and the numerous statements in them about refuting bidah and evil affairs, we do not find intense restrictions in them.

Yes, it is incumbent that the refutation carried by a scholar is based on evidences from the Qur’aan and the (authentic) Sunnah, together with an appropriate manner fit for the purpose, which may either require leniency and gentleness (sometimes) or force against the one who is haughty and obstinate (at other times). Both these approaches do not negate wisdom, for indeed wisdom is to place something in its rightful place. However, this does not make it obligated on the refuter to know what led to the bidah or the act of disobedience because that is only known to Allaah. The Messenger (sallal-laahu-alayhi-wasallam) said, ”I have not been ordered (by Allah) to search the hearts of the people or cut open their bellies (i.e. to seek after what is hidden, when it is the fact that those things are only known to Allaah)”[Saheeh Al-Bukhaari’ Vol 5; Hadeeth Number: 4351]

Ameerul Mumineen Umar Ibnul Khattaab (radiyallaahu-anhu) said: “People were (sometimes) judged by the revealing of a Divine Inspiration during the lifetime of Allah’s Apostle but now there is no longer any more (new revelation). Now we judge you by the deeds you practice publicly, so we will trust and favour the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, for Allah will judge him for that; but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.” [3]

Therefore, it is incumbent to make affairs easy for the callers to Allaah and those who defend Allaah’s religion (i.e. do not place unwarranted restrictions in front of them when they refute the opposers of truth). The Messenger (sallal-laahu-alayhi-wasallam) said:  ”Make things easy for the people, and do not make things difficult for them and give them glad tidings and do not repel them.” [Saheeh Al-Bukhaari’ Vol 1; Number 69]

Just as the callers to Allaah should facilitate ease [i.e. within the boundaries of the Islamic legislation], likewise ease should be facilitated for them [i.e. within the boundaries of the Islamic legislation] when they disapprove of evil. They are not to be accused of Tashaddud [i.e. that they are over-stringent, when it is the case that the one who accuses them has provided no evidence to justify his accusation] and Ghluww [i.e. that they are extreme- going beyond the boundaries of the Islamic legislation, when it is the case that the one who hurls this accusation at them has provided no evidence to justify his accusation], which they are being accused of at present by this accuser [i.e. Al-Halabi, Al-Maribi etc] in order to oppose and revile Ahlus Sunnah. It is not permissible to place obstacles in front of Ahlus Sunnah, which will weaken their resolve in spreading the truth and defending it. The Messenger (sallal-laahu-alayhi-wasallam) said:

”You have indeed been sent to make things easy, and you have not been sent to make things difficult.” [Abu Dawud Number 380]

Placing numerous heavy restrictions in front of those who refute the people of desires and misguidance is from the severest types of making affairs difficult and the furthest from facilitating ease.

[Source: Bayaan Maa Fee Naseehati Ibraaheem Ar-Ruhayli Minal Khalal Wal-Ikhlaal’ pages 50-53 Paraphrased and abridged]

To be continued…In-Shaa-Allaah

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[1]  Istighaatha: To seek rescue and deliverance, either from the dead or from those who are living but are not present and able to give aid and rescue, then this is shirk. This is because it will not be done except by one who believes that those people have some unseen control over the creation, and they have therefore attributed to them a share of Lordship that is for Allaah [The Most High] alone. Allaah [The Most High] says:

أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ ۗ أَإِلَٰهٌ مَّعَ اللَّهِ ۚ قَلِيلًا مَّا تَذَكَّرُونَ

Is not He (better than your gods) Who responds to the distressed one, when he calls Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations. Is there any ilah (god) with Allah? Little is that you remember! [27:62] [Source: Explanation of the Three Fundamental Principles of Islaam’ page 111’ by Abu Talhah (may Allaah have mercy upon him and his wife)

Sacrifice:

Sacrifice is to kill by spilling the blood of the animal in a particular manner, and it is done for number of reasons:

[a] It is done as an act of worship, such that he (i.e. the person) intends by it veneration of the one for whom he sacrifices, and intends it as an act of submission to Him and a means of nearness to Him. So this may not be done except for Allaah [The Most High] and has to be done in a manner which Allaah Allaah, [The Most High] has prescribed. Directing it to other than Allaah is major shirk and the evidence (as mentioned by the author) is the saying of Allaah [The Most High]:

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

لَا شَرِيكَ لَهُ

Say (O Muhammad): “Verily, my Salat (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists). “He has no partner. And of this I have been commanded, and I am the first of the Muslims.” [6:162-3]

[b] It is done out of hospitality for the guest, or for as weddng feast (waleemah) or the like, then this is something commanded, either as an obligation or a recommendation, as he (sallal-laahu-alayhi-wasallam) said: Whoever truly believes in Allaah and the last day, then let him treat the guest honourably.

[c] It is done to provide food charitably, or sell the meat and so on, then this falls under that which is permissible and is in principle according to the saying of Allaah [The Most High]

أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا فَهُمْ لَهَا مَالِكُونَ

وَذَلَّلْنَاهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ

Do they not see that We have created for them of what Our Hands have created, the cattle, so that they are their owners. And We have subdued them unto them so that some of them they have for riding and some they eat. [36:71-2] [Source: Explanation of the Three Fundamental Principles of Islaam’ page 113-114’ by Abu Talhah (may Allaah have mercy upon him and his wife)

[2] Shaikh Rabee says: So whoever among them (i.e. those students of knowledge) has Sultaan (i.e. authority given to him by the law of the land or the authorities), then it is obligated on him to stop these evil affairs with his hand and tongue. The one who does not have Sultaan (i.e. authority given to him by the law of the land or the authorities), then it is obligated on him to stop these evils with his tongue, his pen (i.e. through writing) or his stature (amongst the people).  Then Shaikh Rabee said: I do not think that either a scholar or a student of knowledge would be in opposition in this (affair). See link http://salaficentre.com/2015/12/part-4-observations-on-dr-ibraaheem-ar-ruhayli-sh-rabee-unveils-the-reality-behind-a-statement-of-dr-ar-ruhayli-regarding-refutations/

[3] Faa’idah from Imaam Abdul-Azeez Bin Baaz (rahimahullaah) regarding on the narration by Umar (radiyallaahu-anhu). The Shaikh said: ‘’Whoever manifests good, it will be accepted from him and a good suspicion is held about him. And if he manifests evil, it will be held against him and an evil suspicion is held about him.” Al-Hulalul Ibreeziyyah Min At-Taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaariy page:397 Vol 2 footnote 1]

[Part 4.1 – Additional Benefits to Part 4 (Observations on Dr Ibraaheem Ar-Ruhayli)

Written by Salafi Dawah Manchester on . Posted in Da'wah - Calling To Islam, Methodology - 'Manhaj', Scholars of Islam.

Shaikh Rabee (may Allaah preserve him) was asked:

Is Jarh and Tadeel (carried out against) specific individuals an affair (to be) specifically (carried out by) the scholars only, or can even the youth (i.e. those students of knowledge still in their youth) who possess knowledge (do so)? [NB: see link for more clarification regarding the levels of those students who are below the level of the scholars:

Answer:

Jarh Wat-Tadeel must be accompanied with sound Aqeedah as pointed out by Khateeb al-Baghdaadee. And there has to be knowledge of the reasons for (carrying out) the Jarh-the reasons must be known and there has to be Wara and Taqwa in it (i.e. the criticism).

So if the person performing the Jarh has knowledge of Jarh Wat-Tadeel and he has Wara and Taqwa, then he can perform Jarh. And if the affair of the Majrooh (i.e. the one against whom valid criticism is established) is clear and known to specific individuals and the general people–(for example), it is well known that this (person) steals; this person commits adultery; this one is a deceiver; this one is a raafidi shiite; this one is a soofee who makes Tawaaf around the graves and establishes the Mamaaleed- [i.e. celebrates the birthday of the Prophet (sallal-laahu-alayhi-wasallam), other pious people; (or so called religious personalities etc)]- then these are clear affairs known to both a scholar and the one who is not a scholar, and it is not a condition that one has to go to someone who knows the misguidance of those people, (such as) a scholar to criticize them because their affair is clear to the scholar and other than him.

Therefore, it is obligated on every Muslim to make known the affair of such (deviants, sinners, deceivers), warn against them and reject their acts of misguidance. The Messenger (sallal-laahu-alayhi-wasallaam) said: ”Whoever sees an evil deed, then let him stop it with his hand…etc [Ref 1: See complete hadeeth in footnotes and Shaikh Rabee’s statement regarding it]

So it is obligated on every Muslim to give sincere advice to the Muslims. [Jarir Bin Abdillaah(Radiyallaahu-anhu)] said: I gave the pledge of allegiance to Messenger of Allaah (sallal-laahu-alayhi-wasallam) to establish the prayer, pay the zakaat and give sincere advise to every Muslim.

[Tameem Ibn Aws ad-Daaree (radhiyAllahu anhu) said that the Messenger (sallal-laahu-alayhi-wasallam) said]: Ad-deenun naseehah (The Deen is sincerity)”. So we said, “To who O Messenger of Allah?” He said, “To Allah (i.e. to be sincere to Allaah in all affairs of the religion etc) and to His Book (i.e. to follow it etc) and to His Messenger (i.e. to follow him etc) and to the leaders of the Muslims (i.e. to obey them in good, make du’aa for them and not rebel against them etc) and to the common people (i.e. to guide them; love for them what you love for yourself; teach them the truth; warn them against what is harmful to their religious and worldly affairs etc)

At present if you see a raafidi mixing with a common Muslim and calling him to rafd (i.e. the beliefs of the raafidah), do you go to a scholar to refute that shiite! A soofee grave worshipper mixes with a commoner who is upon a sound natural disposition and directs him to his bidah (of grave worship), whilst I know that he is a grave worshipper, then no one can make it binding upon me to go to a scholar to clarify the affair of that grave worshipper and to warn against him. [(NB: Majmoo 14/262-263)…Slightly paraphrased]

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[Ref 1] Whosoever of you sees an evil deed, then let him (stop) it with his hand. If he is unable to do so, then let him (stop it) with his tongue. If he is unable to do so, then with his heart (i.e. hate it, consider it to be wrong and keep away from it) and this is the weakest of Eemaan.

So whoever among them (i.e. those students of knowledge) with Sultaan (i.e. authority given to him by the law of the land or the authorities), then it is obligated on him to stop these evil affairs with his hand and tongue. The one who does not have Sultaan (i.e. authority given to him by the law of the land or the authorities), then it is obligated on him to stop these evils with his tongue, his pen (i.e. through writing) or his stature (amongst the people).  Then Shaikh Rabee said: I do not think that either a scholar or a student of knowledge would be in opposition in this (affair). See link http://salaficentre.com/2015/12/part-4-observations-on-dr-ibraaheem-ar-ruhayli-sh-rabee-unveils-the-reality-behind-a-statement-of-dr-ar-ruhayli-regarding-refutations/

To be continued…In-Shaa-Allaah

Part 3: Observations on Dr Ibraaheem Ar-Ruhayli – A Short Evaluation of His Statement Regarding Good Manners And Reminding Him That The Most Evil Mannered Ones Are Those [Al-Halabi, Al-Maribi etc] Who Wear a False Gown of Salafiyyah In Order To Deceive

Written by Salafi Dawah Manchester on . Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Tamyee'.

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

Dr Ibraaheem Ar-Ruhayli stated that it is obligatory to know that Ahlus Sunnah are the people (who) comply with Islaam completely in creed and (good) manners, and that from lack of understanding is to think that indeed a Sunni or Salafi is the one who actualises (establishes) the creed of Ahlus Sunnah without (having) concern for (good) Islamic manners and etiquettes, and not fulfilling the rights of others etc.

Then Dr Ar-Ruhayli quoted the statement of Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) in Al-Aqeedah Al-Waasitiyyah concerning affairs that Ahlus Sunnah call to such as enjoining good and forbidding evil, performance of the Hajj, Jihaad, the Juma’ah (prayer) and the Eed prayer alongside the rulers whether they (i.e. the rulers) are righteous or sinful.

Also that Ahlus Sunnah preserve the congregational (prayers), give sincere advice to the Muslim Ummah and believe in the statement of the [Prophet (sallal laahu alayhi wasallam)]: ‘’A believer is like a structure (or building) for another believer, some parts of which support the other parts.” Then the Prophet clasped his fingers together to explain] and the statement of the [Prophet (sallal laahu alayhi wasallam)]: [The mutual love, mercy and affection between the believers are like one body; if one limb is hurt the whole body becomes restless with fever]

And that Ahlus Sunnah advice (people) to exercise patience during times of calamity and to be grateful in times of ease, and being pleased with what has been pre-decreed. They call to noble manners and good deeds, and they believe in the meaning of the statement of the [Prophet (sallal laahu alayhi wasallam)]: [The most perfect believer is the one with the best manners]

They (Ahlus Sunnah) urge (people) to keep ties with the one who cuts you off and give to the one who denies you (something). They command (people and themselves) to treat parents with kindness and respect, to keep the ties of kinship and treat neighbours with kindness. They forbid boasting and conceit; transgression and attacking others – whether due to right (i.e. in seeking after a right of theirs) or without right. They command (people and themselves) with noble manners and forbid lowly manners. All they say and do in this regard is carried out whilst adhering to the Book and the Sunnah etc. [For further details, refer to an English translation of the explanation of Al-Aqeedah Al-Waasitiyyah’ by Ustaadh  Taqweem Aslam where the above affairs have been mentioned: http://www.learnaboutislam.co.uk/audio/taqweem-aslam/aqeedah-wasitiyah/aqeedah-wasitiyah-78.mp3  http://www.learnaboutislam.co.uk/audio/taqweem-aslam/aqeedah-wasitiyah/aqeedah-wasitiyah-79.mp3

Response:

Concerning Dr Ibraaheem Ar-Ruhayli’s statement that from lack of understanding is to think that indeed a Sunni or Salafi is the one who actualises (establishes) the creed of Ahlus Sunnah without (having) concern for (good) Islamic manners and etiquettes etc; Shaikh Rabee replied to him, saying that the one who actualises the creed of Ahlus Sunnah and follows their methodology – (and establishes correct) alliance and disassociation (based on this methodology), but falls short in his manners, he does not exit the fold of Ahlus Sunnah and enter into the fold of Bidah. We do not know from Ahlus Sunnah (i.e. their Imaams, Scholars and notables – the Salaf and khalaf) that they declared a person an innovator due to his shortcomings related to good manners. Even if a follower of the Sunnah fell into some sins, he does not exit the fold of the Sunnah.

And besides this, Ahlus Sunnah of this era are like their predecessors, for they believe in the sound issues of creed and follow the great paths of the Islamic legislation. They establish these great deeds (i.e. they strive in establishing those affairs mentioned by Shaikhul Islaam Ibn Taymiyyah) and noble manners, which the sects of fitan and misguidance cannot catch up with them in that regard. However, the people of fitan and slander hurl accusations at them- out of oppression and transgression- that they do not possess good manners or that they are deprived of good manners. This criminal act (i.e. the false accusations of the people of fitan and misguidance) carried out to oppose Ahlus Sunnah is not something that has occurred in this era, rather it is a repetition of the fabrications of the people of falsehood-the Mutazilah and other than them- and foremost among them were [الجاحظ ] and [النظَّام].

These fabricators (i.e. Al-Jaahiz and An-Nadh-dhaam) of lies against Ahlus Sunnah of old and Ahlus Sunnah of the present era are the vilest people with regards to their manners -though lies, deceptions and slanders in their statements and actions. These evil manners are possessed by Ahlus Sunnah’s adversaries in this era, but they are merely inheritors (i.e. they inherited these evil manners from the old adversaries of Ahlus Sunnah), especially those who wear a false gown of Salafiyyah in this era- those we have referred to in this research (i.e. Al-Maribi, Al-Halabi, Ar’oor etc)

[Source: Bayaan Maa Fee Naseehati Ibraaheem Ar-Ruhayli Minal Khalal Wal-Ikhlaal’ pages 20-21..paraphrased]

To be continued…In-Shaa-Allaah

Few Excerpts From Shaikh Rabee for the Sensible Person to Contemplate Upon Regarding Celebrating Milaadun Nabiy

Written by Abdullah Jallow on . Posted in Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Scholars of Islam.

The Shaikh (may Allaah preserve him) stated:

*If you do (or revive) a deed (i.e. a deed that is established in the Islamic legislation by way of proof) which was forgotten (or abandoned) by the people, then indeed you have started (or restarted) a good Sunnah for them.

*As for innovating something (i.e. religious beliefs and practices) in the religion which are not to be found in it, then this is bidah about which the Messenger (sallal-laahu-alayhi-wasallam) said: ‘’Whoever innovates in this affair of ours that which is not from it will have it rejected.’’

Allaah (The Most High) said:

[أَمْ لَهُمْ شُرَكَاء شَرَعُوا لَهُم مِّنَ الدِّينِ مَا لَمْ يَأْذَن بِهِ اللَّهُ -Or have they partners with Allah (false gods), who have instituted for them a religion which Allah has not allowed] [42:21]

*If this (Mawlid) was something good, the Messenger of Allaah (sallal-laahu-alayhi-wasallam) and the Sahaabah would have preceeded us to it.

Indeed, the companions knew the Messenger (sallal-laahu-alayhi-wasallam) and they loved him more than us, but many of us (i.e. those who celebrate Mawlid) unfortunately do not know him (i.e. his authentic Sunnah and his ways) except by way of this (Mawlid). As for the Sahaabah, they (radiyallaahu-anhum) knew his every moment; they spent their wealth to aid Allaah’s (The Mighty and Majestic) religion and to raise Allaah’s Word (i.e. Laa ilaaha ilal-laah). They demonstrated their love for the Messenger (sallal-laahu-alayhi-wasallam) through their belief in him, followed him, sacrificed their lives and their wealth to aid his religion.

*As for these ones (i.e. those heads of misguidance who call the people to celebrate the Mawlid), they say that they love the Messenger (sallal-laahu-alayhi-wasallam) and they initiate these Mawlids because it includes devouring the wealth of the people by way of falsehood, and they commit shirk, fictitious deeds and misguidance in these Mawlids (i.e. the practices of the extreme soofiyyah). Is this the religion of Allaah? Is the one who initiated this to be praised?

*Those who first initiated this Mawlid were the Baatiniyyoon-the enemies of Allaah and His Messenger, and enemies of the religion of Islaam. They brought this filthy innovation, which is now defended by a people who claim that they are from Ahlus Sunnah, whilst unfortunately they are from the people of misguidance.  [Abridged and slightly paraphrased…see

http://www.sahab.net/forums/index.php?showtopic=156134]

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May Allaah guide these people Aameen

To Bring Down [or Disparage) The Leading Figureheads [i.e. Those Who Give Dawah] Is a Difficult Affair

Written by Salafi Dawah Manchester on . Posted in Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Scholars of Islam, Worship - 'Ibaadah'.

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

Shaikh Muhammad Baazmool [may Allaah preserve him] said:

This is how some of the people justify their stances towards Bidah and its people.  So whenever Bidah occurs from one of those people with fame, he refrains from exposing the bidah of that famous person and refrains from warning against him, [whilst claiming]  that to bring down the leading figure heads is a difficult affair.

This is a false justification from different angles.  From them:

[1]Men are known by way of the truth and truth is not known by way of men.  Know the truth and you will know its people.  This [figurehead] opposed the truth, agrees with ahlul bidah and utters their statements, therefore he is not upon truth and it is obligatory to warn against his falsehood.

[2]The obligation [in relation to this affair] is to give advice, enjoin good and forbid evil.  His fame is brought to an end due to his bidah- as a warning and sincere advice to the Muslims, so that they do not fall into the falsehood he has fallen into.

[3]Truth is above everyone and from the well-known statements in that regard is [the statement]: ‘’So and so is beloved to me, but the truth is more beloved to my heart than him.’’

Therefore, when you wilfully incline towards such and such a person and keep quiet about his bidah, you have given him precedence over the truth and raised him above it. And what is there after truth except misguidance!  So regarding this [stance of yours], you have given precedence to this person -who describe as a leading figure- over the truth and thus you fall into misguidance.

[4]This saying [i.e. it is difficult to bring them down etc] is in opposition to the way of the pious predecessors, [for] they used to speak about the people.

[5]The application of this statement is in opposition to the clear methodology established by the pious predecessors with regards to acquiring knowledge, and that is: ‘Indeed this knowledge [of the sharee’ah] is Religion, so look to the one you take your religion from.’’ Therefore, how about your situation with a man from whom you take Hadeeth, Tafseer, Aqeedah and Fiqh? Do you either keep quiet about the bidah he has [based on your] claim that speaking against the leading figure heads is a difficult affair, or do you speak about him and his innovation- making his affair well known as a warning and advice, so that the people are not deceived by him and his bidah? There is no doubt that what is obligatory is to give clarification, otherwise your silence is a fraud and deception against the Muslims. And perhaps you will be the cause of his bidah and and misguidance being spread amongst the people due this [silence of yours].

[6]The reality of this statement [i.e. it is hard to bring them down] is itself an application of the manhaj of Muwaazanaat [Ref 1].  It [i.e. Muwaazanaat] is a false methodology that ruins and dilutes the Religion, whereas the truth is clear and sublime.  And within this [Muwaazanaat] is termination of the truth and disappearance of its people, except that which Allaah wills.

[7]This statement [i.e. it is hard to bring them down] embraces illegal partisanship. It [embraces] love and hate for the sake of the one being described as a leading figure head.  He [i.e. this figure head] is made a basis for love and hate in replacement of the truth, and this [attitude] is from the characteristics of those people who follow the satanic paths- those who call their adherents to the hell fire.

[8]This statement [i.e. i.e. it is hard to bring them down] is not from the manhaj of the pious predecessors, for we have not heard the likes of this statement stated about anyone from the Imaams of the Salaf, and all good is found in following the pious predecessors and all evil is found in the bidah of those who came after.

[9]What is a leading figurehead in your view? In your view, how did this man become one of the leading figure heads?  Who is it that has either clarified for you or him that he is a leading figure head?  O my brother, a person should know his limitations.  It has been reported in an authentic hadeeth from Iyaad Bin Himaar that the Prophet (sallal-laahu-alayhi-wasallam) said: ‘Allaah revealed to me that you must be humble, so that no one is haughty towards another person nor oppressive towards another person.’

[10]The lowering of a man or being raised is something in the hands of Allaah, and He [The Most High] alternates it how He pleases and it is not in our control.

Fulfil the obligation you have been commanded and that is to clarify the truth; disapprove evil and warn against the bidah of this figure head.  If he accepts the [truth], humbles himself, returns to the [truth] and repents to Allaah, then Allaah will raise his status if He [The Most High] wills because Allaah raises one who humbles himself in His presence. But if he oppresses and transgresses, then this man is from Ahlul Bidah; [so] how can you shed tears for him and that he has been degraded?! Glorified Be Allaah and Free is He from all imperfections, weaknesses and faults! [Source: Ibaaraat Moohimah’ pages 53-55’ abridged and slightly paraphrased]

Ref A: See articles about the bidah of Muwaazanaat:  http://www.salafipublications.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ12&loadpage=displaysubsection.cfm

A brief response by Shaikh Fawzaan regarding the one who says that praising ahlul bidah is permissible because the Messenger praised the khawaarij

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj'.

Shaikh Fawzaan responds to the statement of the one who says that praising ahlul bidah is permissible because the Messenger praised the khawaarij

This questioner from Britain says:

We have a caller who says that indeed it is permissible to praise Ahlul Bidah and that indeed the Prophet (sallal-laahu-alayhi-wasallam) praised the Khawaarij by way of his statement: A people will appear amongst you, you will belittle your prayers compared to their prayer….etc

Answer: This is not a praise from the Messenger –sallal-laahu-alayhi-wasallam-; he (i.e. this caller) did not complete the hadeeth (which is) ‘’They (i.e. Khawaarij) will exit the religion just as an arrow goes through its target.” The end of the Hadeeth (is), ‘’ ‘They (i.e. Khawaarij) will exit the religion just as an arrow goes through its target.” The Messenger-sallal-laahu-alayhi-wasallam- intended to rebuke them and warn against them, and it is not praise… Listen to audio on this link: http://www.sahab.net/forums/index.php?showtopic=155460