The Luton Conference & The False Claims For Islaah – Ustaadh Abu Khadeejah
http://safeshare.tv/v/ss5684436c28a56
Tag: principles
The False Claim ‘’You Salafis Are Too Harsh’’ – By Ustaadh Abu Hakeem
A Precise, Robust and Evidence Based Response to the False Claim ‘’You Salafis Are Too Harsh’’- By Ustaadh Abu Hakeem [Bilaal ibn Ahmad Davis (Hafidhahullaah)]
[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]
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 )
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
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)
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
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
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
A Wise Way Through Which Umar Ibn Abdul-Azeez Tested a Particular Man’s Suitability for a Position of Authority
Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) stated whilst discussing the subject matter of Imtihaan (i.e. testing):
‘’And likewise, when he (i.e. a person) desires to give someone a position of authority, he tests him (imtahanahu), just as Umar Ibn Abdul Azeez commanded his servant to test Ibn Abee Moosaa (yamtahinahu) when his mannerism amazed him (somewhat), so he said to him, “You know of my position with the Ameer ul-Mumineen, so how much will you give me if I indicate (the appropriateness) of your (being given) authority to him? So he gave him a great amount of wealth. And from this Umar knew that he was not fit for authority.” [http://www.thenoblequran.com/sps/sp.cfm?subsecID=BDH05&articleID=BDH050015&articlePages=1
To Bring Down [or Disparage) The Leading Figureheads [i.e. Those Who Give Dawah] Is a Difficult Affair
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