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Tag: Shaykh Rabee

An Advice and a Reminder for All Those Who Speak In The Name of Salafiyyah – [A Timely Reminder]

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Must Read, Purification of The Soul, Scholars of Islam, Tamyee', Worship - 'Ibaadah'.

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

The article you are about to read was posted at salafitalk.net on 02/07/2011 by Abu Maryam Tariq [may Allaah preserve him]. NB: We have only quoted some sections of the original article. To proceed:

Shaykh Rabee’ bin Haadee al Madkhali (may Allaah preserve him) said:

All praise is for Allaah and may the peace and blessings be upon the Messenger of Allaah, his family and his companions and whomsoever follows his guidance. Then to proceed:

Then this is an advice and a reminder for all those who speak in the name of as-Salafiyyah, but when the Imtihaan (test) comes and when spears and arrows are directed at its liver by Ahlul-Makr (the people of vile deception), the Ahlul-Fitan (the people of trials and tribulations) and the troublemakers, we do not find them being from its army nor from those who fight for it but rather we find from them oddity and strangeness.

Indeed there has appeared from those who claim as-Salafiyyah – who wait in ambush of it and its people –  stances and actions which are in opposition to as-Salafiyyah, its Manhaj and its foundational principles which cause the hair upon the head to turn white (with grief).

From those positions and stances:

[1] – Waging a wicked and oppressive war upon Ahlus-Sunnah, smearing them and marring their Manhaj and principles.

[2]- Inventing principles which conflict/contradict with the principles of Ahlus-Sunnah and their methodology in order to wage war with Ahlus-Sunnah and in defence of the people of those major innovations. For example [from those innovated principles]:

(a) We correct but we do not disparage”.

(b) Also: “The vast all-embracing Manhaj which accommodates Ahlus-Sunnah – according to their own technical term – and also accommodates the whole of the Ummah” but rather it encroaches and restricts the Ahlus-Sunnah and their Manhaj and their principles.

(c) The Manhaj of al-Mawaazanaat.

(d) The taking of Mujmalaat (the general spurious statements) of the people of misguidance upon their Mufassilaat (clear specific/detailed statements), whilst it is clear that these Mufassilaat (detailed statements) were held by them before these Mujmalaat (spurious/general statements).

And other such principles which Ahlus-Sunnah have condemned and clarified their falsehood and deviation.

[3]- And in order to evade (at-tamallus) the truth and to be firm upon their falsehood they have contrived:

(a)The [false] principle – (It’s not obligatory upon me).

(b) Also the [false] principle – It does not satisfy, convince, and persuade me.

(c) And waging war against the foundational principle of al-Jarh al-Mufassar (the detailed disparagement/criticism).

(d) And the rejection of the report of trustworthy narrators (at-thiqaat).

(e) And putting the condition of having a consensus [of the scholars] in tabdee (pronouncing a person to be an innovator) of any innovator. Even if/no matter if  the proof and evidences have been established which necessitates/obligates their tabdee, and no matter what the status/level of the one who rules with that tabdee and even if they are many in number; if one person from the people of desires opposes them, then this tabdee is dropped (becomes null and void).

(f) They have fabricated a principle to (revile and insult) the companions of Muhammad (sallallaahu alaihi wasallaam) with the vilest of revilements and insults by describing them as al-Guthaa-iyyah (scum). When requested to excuse themselves from that they said: (It is not revilement, it’s not revilement.) And they said:  (if this wording emanated from a Sunni then it is not revilement and if it came from a Raafidee then it becomes revilement and insult.) And they have been staunch upon this since 1424H up until this day.

And these principles have become the fountains of Fitan like pieces (sudden amassing of clouds) of the dark night.

Accompanying all these calamities is arrogance, obstinate opposition and haughtiness towards those who advise them and clarifies their deviation and their mixed up confusion. Whilst with all these calamities, afflictions and other than that we still find those who commend them and declare that they indeed are from Ahlus-Sunnah.  And the following are Prophetic Narrations I gathered together to remind those people so perhaps they will remember and withdraw/ be rebuked from that which they are upon.

On the authority of Qais bin Abee Haazim, who said: Aboo Bakr – may Allaah be pleased with him- stood up and praised Allaah the Mighty and Majestic and extolled Him and then said: O people, indeed you recite this Aayah (Qur’anic verse):

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ عَلَيۡكُمۡ أَنفُسَكُمۡ‌ۖ لَا يَضُرُّكُم مَّن ضَلَّ إِذَا ٱهۡتَدَيۡتُمۡ‌ۚ

O You who believe! take care of your ownselves, he who goes astray cannot harm you when you are rightly-guided [5:105]

And you put it in its improper place. For indeed I heard the Messenger of Allaah (sallallaahu alaihi wasallaam) say: “When the people see an evil (al-Munkar) and do not change it, all of them are about to be punished by Allaah altogether.”

This Hadeeth is Saheeh (Sound Authentic). It is reported by Imaam Ahmad in his Musnad (1/5), Aboo Dawood in his Sunan Hadeeth (4338, Ibn Maajah in his Sunan, [Chapter] Regarding the Fitan, Hadeeth (4005) and is also reported by other Imaams.

Also on the authority of Hudhaifah bin al-Yamaan may Allaah be pleased with him- on the authority of the Prophet (SallAllaah alaihi wasallam), who said: “By Him in Whose hand is my soul, certainly you will order with the good and forbid the evil, or else a punishment of Allaah is about to be sent upon you from Him and then if you were to supplicate to Him He will not respond to you.”

This Hadeeth is reported by at-Tirmidhee in al-Fitan, Hadeeth (2169) and he said: This Hadeeth is Hasan (Good). But there is weakness in its chain of narration. And it is also reported by Imaam Ahmad in his Musnad (5/388).

And at-Tirmidhee declared the hadeeth Hasan due to it having two witnessing (supporting) narrations with a similar meaning which have a weakness in their Isnaad (chain of narration). One of them [witnessing narrations] is the Hadeeth of Aishah – radiallaahu anha – reported by Imaam Ahmad in his Musnad (6/159), the second of the two is the hadeeth of Aboo Hurairah – radiallaahu anhu – reported by al-Bazzaar in his Musnad (8508) and al-Khateeb in his at-Taareekh (13/92). And based upon the various routes (chains) the grading of this hadeeth is raised to the level of Hasan li-gayrihi. Al-Allaamah al-Albaanee has declared it to be Hasan in Saheeh al-Jaami (6947).

And on the authority of Ibn Mas’ood -radiallaahu anhu- that the Messenger of Allaah -sallallaahu alaihi wasallaam – said:

There is not a Prophet that Allaah sent to a nation before me except that he had Hawariyyoon (helpers) and companions who would betake with his Sunnah and follow his command. Then after them came people who would say (speak with) that which they do not do, and they do that which they are not ordered with; so whoever fights them with his hand then he is a believer, and whoever fights them with his tongue then he is a believer and he who fights them with his heart then he is a believer, and there is not even a mustard seeds amount of faith (Eemaan) left after that.

Reported by Muslim in [the Book of] al-Eemaan Hadeeth (50), Aboo Awaanah (1/35, 36) and Ibn Mandah in al-Eemaan (page 183, 184).

In these Ahadeeth is the clarification from the Messenger of Allaah -sallallaahu alaihi wasallam – to the danger of al-Munkaraat (the evils) of innovations and sins. And its danger and evil punishment is not just confined to those who perpetrate it, but rather it includes whoever Yudaahin (flatters and compromises) with its people and is amicable with them, and also it encompasses and includes more so whoever defends them (innovations) and its people. The affair becomes even more severe if he wages war against whoever forbids it (innovations) from the people of the truth, those well established within the boundaries set by Allaah, those who war with the people of Misguidance and Fitan (turmoil and trials).

On the authority of Nu’man bin Basheer -radiallaahu anhumaa- the Prophet -sallallaahu alaihi wasallam – said:

The example of al-Mud-hin (the compromiser) Allaah’s Hudood (orders and limits) and (in comparison to) the one who violates them (Allaah’s limits and orders) is like example of people who drew lots for (seats on) a ship.  Some of them were on its lower part and others were on its upper part. So those that were on its lower part would pass by those in the upper one with the water which troubled them (the people in the upper part). Then one of them (the people in the lower part) took an axe and started making a hole in the bottom of the vessel. The people of the upper part came and said: ‘What is wrong with you?’  He replied, “You have been troubled much by me and I have to get water.” Now if they prevent him from doing that they will save him and themselves, but if they leave him (to do what he wants), they will destroy him and themselves.

Reported by al-Bukhaaree in his Saheeh, [the Book of] Shahaadaat (Witnesses), Hadeeth (2686), Imaam Ahmad in his Musnad (4/268,269), at-Tirmdihee in al-Fitan (2173), Ibn Hibbaan as in al-Ihsaan (297, 298).

The wording of this Hadeeth with Imaam Ahmad and at-Tirmidhee is: The example of the one who abides by Allaah’s orders and limits in comparison to al-Mud-hin (the compromiser) of Allaah’s Hudood (orders and limits) is like the example of people who drew lots for (seats on) a ship at sea. So some of them attained the upper part of it and the others got the lower part. Then those on the lower part climb up/ascend to draw water to drink and they pour it upon the people on the upper part. The people on the upper part said: “We will not let you ascend and harm us.” So those on the lower part said: “Then indeed we will have to bore into the bottom of the ship in order to get water to drink.” If they prevent them and forbid them from doing that they will all be saved and if they leave them they will all drown.

Al-Mud-hin (the Compromiser): He is the flatterer who sees and hears al-Munkaraat (the evil) from the innovations and other than it and does not forbid from it. Rather he flatters and compromises with those who fall into it, perpetrate it and defend it. So how about if he goes beyond that to defending them, beautifies their image (present them in favourable light) and bears witness for them that they are from Ahlus-Sunnah. So how will he be, if he transgresses beyond all that by forsaking those who forbid from it, making the people think that they (Ahlus-Sunnah) are not upon the truth and are opposers to the correct Manhaj.

These stances encourage the perpetrators of these evils to remain upon their misguidance; it compels people with weak personalities to have good suspicion of them and to plunge them into their outstretched arms and to aiding and defending them. [These are] the affairs which have lead many people to turn away from the Manhaj of the Salaf as-Saalih in many different countries.

It is incumbent upon this type [of people] to fear Allaah. They should look again at and revise their stances with seriousness and sincerity. They should comprehend the dangerous effect resulting from their stances; for which they will asked about in front of Allaah ý The Mighty & Majestic ý on the day when no soul will be able to benefit another whatsoever.

Furthermore, it is incumbent upon them to look again to their Bitaanah (close friends and companions) with seriousness for indeed the matter is dangerous.

And I remind you of the statement of Allaah the Most High:

ٱلۡأَخِلَّآءُ يَوۡمَٮِٕذِۭ بَعۡضُهُمۡ لِبَعۡضٍ عَدُوٌّ إِلَّا ٱلۡمُتَّقِينَ

Friends on that Day will be foes one to another except Al-Muttaqoon (pious).

[Surah Az-Zukhruf (43): 67]

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ

O You Who believe! Stand out firmly for justice, as witnesses to Allaah even against yourselves, or your parents, or your kin. [Surah an-Nisa: 135]

And [I also remind you] with the statement of the Messenger of Allaah- Salla Allaahu alaihi wasallam: The Deen (Religion) is an-Naseehah (sincerity and sincere advising), The Deen (Religion) is an-Naseehah (sincerity and sincere advising)” he said it three times. They said: “To whom or Messenger of Allaah?” He said: “To Allaah, to His book, to His Messenger, to leaders of the Muslims and their common people.”

I remind you with the Hadeeth of the virtuous Companion Jareer bin Abdullaah al-Bajalee -radi Allaahu anhu – on the authority of Ziyaad bin ‘ilaaqah who said: I heard Jareer bin Abdullaah stand and deliver a khutbah on the day al-Mugheerah bin Sh’ubah died saying:

Upon you is the taqwa of Allaah the Mighty and Majestic, sobriety and tranquility until the (new) Ameer comes for indeed he will come now. Then he said: seek forgiveness for your Ameer for indeed he used to love pardoning (others). And he said: To proceed: then indeed I came to the Messenger of Allaah -Salla Allaahu alaihi wasallam -and I said to him: “I want to pledge allegiance to you upon Islaam. So he put a condition upon me that I should (sincerely) advise every Muslim. So I gave him the pledge of allegiance upon that and by the Lord of this Masjid indeed I am to all of you a (sincere) advisor.” Then he sought Allaah’s forgiveness and descended (from the pulpit).

Reported by al-Bukhaaree in his Saheeh, [the Book of] Faith (al-Imaan), Chapter: the statement of the Prophet Salla Allaahu alaihi wasallam -: “The Deen is sincerity to Allaah, His Prophet, the leaders of the Muslims and their common people. Hadeeth (58). And Imaam Ahmad (4/357). And also reported by al-Bukhaaree in [the Book of] Faith (al-Imaan), Hadeeth (57), and Muslim in [the Book of] Faith (al-Imaan), Hadeeth (56) both of them reported it in summarized form.

I remind them with that which is in these Aayaat and Ahadeeth from the obligation of establishing the sincere advice to Allaah, His Book, His Messenger, the rulers of the Muslims and their common people. And with that which they contain from the obligation of forbidding the evil and the severe threat for those who do not establish these obligations and do not forbid the evil.

And I say to them as Jareer said: By the Lord of this Masjid indeed I am to all of you a sincere adviser.” But rather I say: By the Lord of the Heavens and the Earth indeed I am to them a (sincere) adviser.

I remind them of the statement of Anas -radia Allaahu ‘anhu – : “Indeed you do actions which in your eyes are considered more finer than the hair, whilst we used to consider them during the life-time of the Messenger of Allaah -salla Allaahu alaihi wasallam- to be from al-moobiqaat (the destructive/deadly sins).”

Reported by al-Bukhaaree in [the Book of] Heart-Softening narrations (ar-Riqaaq), Hadeeth (6492), Ahmad in his ‘Musnad’ (3/157) and Aboo Y’alaa in his ‘Musnad’ Hadeeth (4207) and (4314).

And from my advice to them is that they should study the Manhaj of the Salaf as-Saalih from its sources and adhere to it and implement it upon themselves and others.

I ask Allaah that He grants them insight into that which they are ignorant of and thus erred in or done it with deliberate intent.

And may the peace and blessings of Allaah be upon our prophet Muhammad, his family and his companions.

Written by:
Rabee’ Bin Haadee ‘Umayr  al-Madkhalee
9/2/1432H

 

[5]Thorns in the Throats of the Frustrated Slanderers and Spiteful Propagandists – [Aasim Al-Hakeem Seeks to Hide the True Reality Between the Haddaadi Faalih Al-Harbi and Those Who Refuted Him]

Written by Salafi Dawah Manchester on . Posted in Refutations.

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

Allaah [The Most high] said:

ـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

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.

Indeed, it is well known to all the Salafiyyoon that Shaikh Rabee’s (may Allaah preserve him) advice to Faaleh Al-Harbi (may Allaah guide him) was that Faaleh cannot just expel people from Salafiyyah by way of an unexplained and undetailed Jarh. And one of the main problems with Faaleh was that he innovated a principle- saying that the criticisms directed at the narrators of hadeeth were to be explained and detailed, but it was not necessary to explain and detail the criticisms against those he declared to be innovators, even if they were from the best of the Salafis. So Shaikh Rabee challenged him – asking him whether any of the scholars of Ahlus Sunnah will agree with this view of his! Shaikh Rabee also asked Faaleh whether any scholar will agree with his view that the one who makes such a demand is from the most misguided of people.  This angered and infuriated Faaleh, so he declared a war against Shaikh Rabee and described the salafis with the ugliest of descriptions. Thereafter Faaleh went on to innovate other principles in opposition to the methodology of the pious Salaf. Ustaadh Hasan As-Somaali (may Allaah preserve him) wrote in 2002 at salafitalk.net:

To allow the english reader to familiarise themselves with some of the erroneous principles of Faalih Al-Harbi here is a short translation of an important portion of this article, which Insha Allaah will give the reader some insight into the issue. I ask Allaah that He allows us to see the truth as the truth and to follow it, and He allows us to see falsehood as falsehood so that we can stay far away from it.

Shaikh Rabee said:

He and his hidden group have entered the cellars of darkness, twisting, watering down and there defense is with lies and falsification, and they attack either explicitly or indirectly every individual that speaks the truth, to the extent that the abuse has extended to the belittlement of the Imams of Al-Jarh wat Ta’deel and their fundamental (principles). It is mandatory at this point that I elaborate on certain issues that I discussed with him in the two pieces of advice, which I previously overlooked  as to show him kindness. It occurred that Faalih had rushed to Tabdee’ (declaring someone to be an innovator) and Tajdee’, so some of the youth requested from him the proofs that support this tabdee’, and they did not find the necessary evidences. Then he resorted to inventing a principle which was to remove tabdee’ from the fundamentals of the Imams of Al-Jarh wat Ta-deel, and he built upon this the differentiation between tabdee’ and Riwaayah. Therefore he believes that it is necessary to ask about the reasons why the Ruwaat (narrators of hadeeth) have been criticized, but when it comes to those who he holds to be innovators then it is not a requirement to ask about the reasons for this tabdee’ and criticism, even if those (spoken against) were from the best of the Salafis, then still he should not be asked for the reasons why they have been declared innovators, instead he declares those who ask for the reasons for this tabdee’ to be innovators. Him founding this as a fundamental (principle) lead to him saying that it is an obligation to blind follow the scholars and not ask them for the proof. Who were those who were being asked to blind follow the scholars? Verily they were intelligent students of knowledge and even some of the teachers amongst them were doctors (from the Islamic universities) and not the common people. He also described those who do not blind follow the scholars as destroying the message of the Messengers or having denied the Book, Sunnah and Islam. He and his followers think that he is the single Imam who protects the religion, so he supports them and they support him to attack the heads of the people of the Sunnah and Jamaa’ah, the strong and weak from them by declaring them innovators and pronouncing tyrannical rulings upon them. [End of quote]

This is what Aasim Al-Hakeem [the doubt-monger, slanderer and spiteful propagandist] seeks to conceal. He blatantly stated that the Haddaadi Faaleh Al-Harbi was refuted and declared a deviant merely due to the fact that he differed with Shaikh Rabee, and that we love and hate is not based on Islam, rather it is based on who loves Shaikh Rabee. Indeed, what a mighty slander O Aasim! We seek Allaah’s refuge from falsehood, slander, concealment, lies, deception, dishonesty and every evil trait Aameen. Some of Shaikh Rabee’s refutations against the Haddaadi Faaleh Al-Harbi have been compiled in this book:

 faaleh

Number of pages 512

[Publisher: Daarul Minhaaj 1st edition 1427AH (Year 2006)]

To be continued…InShaaAllaah

A Reminder to Those Who Adopt This Particular Path of Ihyaa Turaath’s Mentor, In Order To Harm SP and Other Salafiyyoon In The West!

Written by Salafi Dawah Manchester on . Posted in Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Must Read, Refutations, Scholars of Islam, Tamyee'.

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

Shaikh Rabee (may Allaah preserve him) stated:

Indeed, from the most severe of afflictions and trials upon Islaam and the Muslims in this era, is the appearance of a group claiming to be upon the methodology of Ahlus Sunnah Wal-Jamaa-ah, but unfortunately this group does not act except in opposition to this manhaj and its people; openly at times and behind veils at other times.

And indeed this group has placed a heavy burden upon its shoulders, and that is its defence of the people of innovation and misguidance.   They author books in this regard and decorate statements for it; and they spread such defence in the world under the slogan of justice and equity or the manhaj of Muwaazanaat. They exceed the limits in the affair of Fiqul Waaqi (knowledge of current affairs) and speak ill of the scholars of the salafi methodology as a result of that; rather they degrade the methodology of the scholars as a
result of this and increase in ill speech against the salafi methodology and its people. The effects of the path of justice and equity are neither seen in their arguments against the people of the Salafi methodology nor in their praises and exaltations for the people of innovation.

Alongside concealing themselves with the Salafi Methodology, they are not seen to give it importance except with respect to what they utilize to deceive those deceived by them, or (what they utilize as) garments of salafiyyah in order to bring the people to their corrupt hizbi organization to kill off their love for the Salafi Methodology, the call to it, defence of it, traversing in it upon the methodology of the pious predecessors with the (correct) walaa wal baraa and being warned against the people of innovation; so they divert a great deal of people from the true methodology and the truthful alliance for it; and (direct them) towards that passionate alliance to the people of innovation and in defence of them, their innovations and falsehoods; or playing down their innovations to the extent that it leads them to the station of the extreme murji’ah with regards to their views towards the major innovations and greats affairs of opposition to the true religion of Allaah.

And due to this, hatred has occurred from them towards the carriers of the Sunnah and the salafi methodology; and they set up those who present their mistakes which have neither been criticized by a sunni nor a bid’ee from amongst those who ascribe themselves to Islaam.  They present these mistakes as mighty affairs of blunder and destruction, rather they make the virtues and merits of ahlus sunnah to be repugnant and disdainful in addition to much fabrication and accusation.

So with these disgraceful deeds they perpetrate, they are from the severest in war against the salafi methodology and its people; the severest in their opposition to the salafi methodology and its people; the most intense in their defence of the groups of innovation and fitan, their claims and methodologies.  They have authorships in this regard and from them: The many authorships of Shaikh Abdur-Rahmaan Abdul Khaaliq who carries the responsibility of this destructive orientation. [Source: Bayaanu Fasaadul Mi’yaar; Hiwaar Ma-a Hizbi Mutasattir; page:5-6. Slightly paraphrased]

Until we meet Allah – Ash Shaykh Rabee bin Haadi Al Madkhakee

Written by abuaisha on . Posted in Aqeedah (Creed & Belief), Articles, Methodology - 'Manhaj'.

بسم الله الرحمن الرحيم

Al Imaam Ash Shaykh Rabee bin Haadi Al Madkhalee – May Allah preserve him – said:

“Indeed the meaning of
steadfastness
upon the sunnah, is steadfastness upon Islaam in its entirety: its foundations; its branches; the aqeedah and the manhaj. We are steadfast upon it and cling tight to it until we meet Allah – tabaaraka wa ta’aala.”

Source:  الوصايا المنهجية – ص 7

Steadfastness upon the Sunnah’ by Shaikh Rabee (may Allaah preserve him)

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

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

Allaamah Rabee Ibn Haadee Al-Madkhalee (may Allaah preserve him) stated:

Indeed steadfastness upon the Sunnah means steadfastness upon Islaam in its entirety; it’s Usool (Foundations), its Furoo’ (Branches), it’s Aqaa’id (affairs of creed, belief); it’s Manaahij (Methodologies).  We (must) remain steadfast upon it and we (must) hold tightly onto it, up until we meet Allaah (The Blessed and Most High).

And indeed the Aayaat concerning the religious obligations of ittibaa’ (following), iltizaam (adhering), i’tisaam (clinging) and istiqaamah (steadfastness) are many. And Ahaadeeth likewise, all of which point towards one goal or aim and this is the steadfastness of the Muslimeen upon Islaam.

And if one were to speak about steadfastness upon the Sunnah, it is not that which is understood by the majority of the people with regards to the word Sunnah, rather its intent here is Aqeedah and Manhaj, meaning Islaam, meaning steadfastness upon Islaam.

This Steadfastness is from the Tawfeeq of Allaah. Tawfeeq is in His Hands and guidance is in His Hands, and misguidance is in His Hands. He guides whomsoever He wishes; misguides whomsoever He wishes; keeps steadfast (the hearts) of whom He wishes and deviates the hearts of whomsoever He wishes. And due to this, Allaah (The Blessed and Most High) informed us to supplicate to Him so that He may not deviate our hearts; [ رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ  -(They say): “Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower. (3:8)]

And the Sahaabah, radhiyallaahu-Anhum said:  “By Allaah! If it were not for Him, we would not have been guided, We would not have given(in charity), nor would we have prayed”.[1] Meaning, they (the companions) knew and understood that Guidance from Allaah (The Most High) was a blessing and a virtue from Him, and a mercy from Him to whomsoever He selects from His Servants.

يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَاءُ ۗ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

“He selects for His Mercy (Islam and the Quran with Prophethood) whom He wills and Allah is the Owner of Great Bounty”. [3:74]

He (Glorified and Exalted Be He) blesses whom He wishes and gives virtue to whomsoever He wishes with His Guidance. He gives them Good and He grants them Tawfeeq and blesses them with His protection from deviation and misguidance.

The statement ‘He Misguides whom he Wills’: The misguidance here refers to complete misguidance, such as kufr and (one’s) exiting from (the fold of) Islaam – We seek Refuge with Allaah (The Most High) from that. And as for the Partial misguidance: This refers to the misguidance of one who enters into Islaam and he then deviates in his Aqeedah (beliefs) and in his Manhaj (Methodology) – We seek refuge with Allaah from that. [End Of Shaykh Rabee’s Speech.This particular extract is from the risaala, Ath-Thibaat Ala As-Sunnah (Steadfastness upon the Sunnah)].

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May Allaah Preserve and reward Al-Allaamah Rabee’ Ibn Hadee ‘Umayr Al Madkhalee for this important reminder. We Ask Allaah to keep us firm upon this blessed Salafi Path and that He does not deviate our Hearts due to our own deeds. Aameen

[1] Narrated As such by Ahmad (4/46, 47 and 50) and Bukhari, with the number 4169 and 4196 and Muslim, number 1802. It is from the hadeeth of Salamah Ibn Al-Akoo’ radhiyallaahu ‘Anhum.

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This extract was translated and shared by one of our Salafi Shabaab from Birmingham. May Allaah preserve him and make him a source of khayr for the Ummah and his parents. Aameen

 

[Part One- Unveiling The Deceit of The Hizbiyyoon of Luton (Sponsees of the deviants of Ihyaa Turaath) Against The Correct Stances Regarding Ihyaa Turaath and Their Utilising Scholars Without Proofs In order To Hide Their Misguidance

Written by Salafi Dawah Manchester on . Posted in Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Scholars of Islam, Tamyee'.

http://salaficentre.com/2014/12/shaikh-muhammad-bin-haadi-conferences-organized-by-hizbiyyoon-and-attended-by-those-mashaayikh-considered-to-be-upon-the-sunnah/

http://salaficentre.com/2016/01/1-unveiling-the-deceit-of-the-hizbiyyoon-luton-and-other-sponsees-of-ihyaa-turaath-through-some-very-beneficial-and-precise-principles-concerning-the-differing-of-the-scholars-on-jarh-wat-tadeel-t/

http://salaficentre.com/2016/01/2-unveiling-the-deceit-of-the-hizbiyyoon-luton-and-other-sponsees-of-ihyaa-turaath-through-some-very-beneficial-and-precise-principles-concerning-the-differing-of-the-scholars-on-jarh-wat-tadeel-t/

http://salaficentre.com/2016/01/3-unveiling-the-deceit-of-the-hizbiyyoon-luton-and-other-sponsees-of-ihyaa-turaath-through-some-very-beneficial-and-precise-principles-concerning-the-differing-of-the-scholars-on-jarh-wat-tadeel-t/

http://salaficentre.com/2016/01/4-unveiling-the-deceit-of-the-hizbiyyoon-luton-and-other-sponsees-of-ihyaa-turaath-through-some-very-beneficial-and-precise-principles-concerning-the-differing-of-the-scholars-on-jarh-wat-tadeel-t/

http://salaficentre.com/2016/01/5-after-acquainting-oneself-with-the-principles-mentioned-by-shaikh-ubaid-posts-1-4-now-let-us-see-whether-we-can-blindly-follow-anyone-who-has-a-good-opinion-of-ihyaa-turaath/

http://salaficentre.com/2016/01/6-after-acquainting-oneself-with-the-principles-mentioned-by-shaikh-ubaid-posts-1-4-now-let-us-see-whether-we-can-blindly-follow-anyone-who-has-a-good-opinion-of-ihyaa-turaath-based-on-what-he-kn/

http://salaficentre.com/2016/01/7-after-acquainting-oneself-with-the-principles-mentioned-by-shaikh-ubaid-posts-1-4-let-us-listen-to-the-muhaddith-of-yemen-muqbil-bin-haadi-rahimahullaah/

http://salaficentre.com/2016/01/8-after-acquainting-oneself-with-the-principles-mentioned-by-shaikh-ubaid-posts-1-4-let-us-listen-to-shaikh-ubaid/

http://salaficentre.com/2016/01/9-after-acquainting-oneself-with-the-principles-mentioned-by-shaikh-ubaid-posts-1-4-let-us-listen-to-shaikh-muhammad-baazmools-reply-regarding-the-false-accusation-that-shaikh-rabee-comp/

http://salaficentre.com/2016/01/10-after-acquainting-oneself-with-the-principles-mentioned-by-shaikh-ubaid-posts-1-4-let-us-listen-to-shaikh-rabees-speech-regarding-those-who-turn-away-from-the-clear-proofs-and-utilise/

In-Shaa-Allaah Part 2 of this series will be based on acquainting ourselves with deviant individuals of Ihyaa Turaath and their statements of misguidance in affairs of Manhaj and Aqeedah, so that it may become very clear that Shaikh Abdur Razzaaq Al-Badr’s unawareness of the true reality of Ihya Turaath cannot be taken into consideration as an excuse to promote Ihya Turaath or to turn a blind eye to the reality, rather a seeker of truth seeks after the clear proofs, as Shaikh Ubaid stated: The one who knows of a mistake and it is clear to him, then it is not permissible for him to blindly follow a scholar to whom an affair is hidden. And indeed you already heard yesterday that the scholars are not infallible in their Ijtihaadaat. Therefore, it is not permissible to adopt them (i.e. the mistakes of the scholars) as a methodology (to follow).

http://salaficentre.com/2015/05/a-misunderstanding-regarding-the-statement-laa-inkaar-fee-masaail-al-khilaaf-there-should-be-no-repudiation-in-the-affairs-of-khilaaf-i-e-differing/

 

 

[Part A: Observations on Dr Ibraaheem Ar-Ruhayli’s Deficient and Defective Advice To Ahlus Sunnah- Dr Shaikh Abdullah Al-Bukhaari Lays The First Foundation, Goal, Aim and Intent Behind Boycotting]

Written by Salafi Dawah Manchester on . Posted in Uncategorized.

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

Reader: Take note that Dr Shaikh Rabee’s responses to Dr Ibraaheem will carry on from Parts 9, 10 etc and Dr Shaikh Abdullaah Al-Bukhaari’s Radd will begin with Parts A, B, C etc

To proceed:

Dr Ibraaheem stated that boycotting is legislated for the purpose of achieving three Maqaasid (goals or aims). Then he stated that these three Maqaasid are based on evidence and have been confirmed by the A’immah Al-Muhaqqiqoon of Ahlus (A) [i.e. those Imaams of the religion who are well known for their abilities in carrying out research in the issues of the religion with precision, assertiveness, thorough examination etc]

The Three Goals or Aims behind Boycotting According To Dr Ibraaheem    

[1] The first (goal or aim) according to Dr Ibraaheem is that a person boycotts everyone who is harmful to him from the Mukhaalifeen, such as Ahlul Bidah Wal-Ma’aasee (the people of bidah and sin) – those who are harmful to a person in the affairs of his religion if he sits with them.

[2] The second goal (or aim) behind boycotting is to benefit the Ummah. So by boycotting an individual, the benefit of that will also be received by the Ummah, such as boycotting some of those who have Mukhaalafaat (i.e. those upon affairs that are in opposition to the Sharee’ah), so that by boycotting them, others will take heed and not fall into their errors.  On this point, Dr Ibraaheem quoted the Hadeeth narrated by Abu Hurairah that the Prophet (sallal-laahu-alayhi-wasallam) abstained from praying the Janaanah Salaah of a man who died without paying his debts. Then Dr Ibraaheem quoted a statement of Shaikhul Islaam Ibn Taymiyyah in this regard.

[3] The third goal (or aim) behind boycotting is to bring about benefit for the one who is boycotted (i.e. the one upon an error that is in opposition to the sharee’ah). So boycotting is legislated against those people of bidah with Mukhaalafaat (errors that are in opposition to the Sharee’ah) and the sinful people, if there is a benefit for them in that boycotting, in order that they may recant from those errors and repent. Then Dr Ibraaheem utilised as evidence that the Prophet (sallal-laahu-alayhi-wasallam) boycotted Ka’ab Ibn Maalik and his two other companions until they repented.

In the above section, Dr Ibraaheem did not present the great goals or aims behind boycotting, rather his statement: ‘’Boycotting is legislated for the (purpose of achieving) three goals or aims’’ is understood to be that those are the only goals or aims behind boycotting, but the affair is not what Dr Ibraaheem has stated. The goals, aims or intent behind Hajr (boycotting) in the Islamic Legislation are also due to affairs as follows:

Firstly: To actualize servitude to Allaah (The Mighty and Majestic)

Boycotting is an act of worship and a Right of Allaah (i.e. legislated by Allaah and to be carried out for the sake of Allaah). Its fulfilment is a fulfilment of a legislated affair, so the conditions to be fulfilled in other acts of worship is also required in boycotting- that is, it should be carried out purely for the sake of Allaah and in accordance with the (Sunnah) of the Messenger (sallal-laahu-alayhi-wasallam). What indicates to this goal (aim or intent) is the statement of Allaah (The Most High):

وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ وَإِمَّا يُنسِيَنَّكَ الشَّيْطَانُ فَلَا تَقْعُدْ بَعْدَ الذِّكْرَىٰ مَعَ الْقَوْمِ الظَّالِمِينَ

And when you (Muhammad) see those who engage in a false conversation about Our Verses (of the Qur’an) by mocking at them, stay away from them till they turn to another topic. And if Shaitan (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zalimun (polytheists and wrong-doers, etc.) [An-aam, Ayah 68]

Imaam At-Tabariy (rahimahullaah) stated in his explanation of this Ayah [5/330] that in this ayah there is a clear indication that it is prohibited to sit with all types of people of falsehood amongst the innovators and the sinners, whilst they are engage in their falsehood. [End]

And the statement of Allaah:

وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ إِنَّكُمْ إِذًا مِّثْلُهُمْ ۗ إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا

And it has already been revealed to you in the Book (this Qur’an) that when you hear the Verses of Allah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allah will collect the hypocrites and disbelievers all together in Hell. [Nisaa 140]

Al-Allaamah al-Qurtubi (rahimahullaah) stated in [Al-Jaami Li-Ahkaam Al-Qur’aan 5/418] that when it is established that the people of sins are to be kept away from- as it has been made clear- then there is a greater reason to keep away from Ahlul Bidah Wal Ahwaa (the people of bidah and desires). [End]

Allaah (The Most High) said:

وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا

And obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost. [18:28]

Al-Allaamah Al-Ameen Ash-Shanqeeti (rahimahullaah) stated in Adwaa Wal-Bayaan 4/98-99] that in this noble ayah, Allaah (The Mighty and Majestic) forbade His Prophet (sallal-laahu-alayhi-wasallam) from obeying the one whose heart Allaah has made heedless of Allaah’s Remembrance, one who follows his own lusts and whose affair has been lost. And indeed Allaah established in the Qur’aan that He forbade His Prophet (sallal-laahu-alayhi-wasallam) from obeying the likes of this heedless one, who is heedless of Allaah’s Remembrance and a follower of his desires. And the meaning of ‘follower of his desires’ is that he inclines to his evil soul and its desire for evil, such as disbelief and disobedience. [End]

Imaam Al-Bukhaari reported that Aa’isha (radiyallaahu-anhaa) said: The Messenger (sallal-laahu-alayhi-wasallam) recited this Ayah:

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

It is He Who has sent down to you (Muhammad) the Book (this Qur’an). In it are Verses that are (entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkam (commandments, etc.), Al-Fara’id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers, etc.)]; and others are Mutashaabihaat (i.e. not entirely clear in what they indicate, so they are to be referred back to the Muhkamaat to be explained]. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings save Allah. And those who are firmly grounded in knowledge say: “We believe in it; the whole of it (clear and unclear Verses) are from our Lord.” And none receive admonition except men of understanding. (Tafsir At-Tabari).

She said: Then Messenger of Allaah (sallal-laahu-alayhi-wasallam) said: If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named [as having deviation (from the truth)] so beware of them. [Bukhaari Number 4547 with Fat-hul Baari 209; Saheeh Muslim with Sharh of Nawawi 17/ page 216]

The angle from which evidence is derived regarding this affair is what has been stated by Al-Haafidh An-Nawawi in his explanation of Saheeh Muslim [17/218] that this hadeeth is a warning against mixing with the people of deviation, the people of bidah and those who seek after dubious affairs in order to cause trials. [End]

Imaam Abu Daawud stated in Kitaab Al-Adab (i.e. in Sunan abu Daawud 5/213-216): Chapter: The one who boycotts his Muslim brother’; then he narrated some ahaadeeth to show that it is prohibited to boycott (a Muslim) for more than three days. Then he said: The Prophet (sallal-laahu-alayhi-wasallam) boycotted some of his wives for forty days, Ibn Umar boycotted a son of his until he died and Umar Bin Abdul Azeez turned his face away from a man. [End]

Imaam Al-Baghawi stated in Sharhus Sunnah regarding the hadeeth (i.e. the hadeeth about the Prophet boycotting some of his wives for forty days): The prohibition of boycotting between two men for more than three days is (related to what takes place between them concerning) one’s falling short in fulfilling the rights of companionship and friendship (i.e. personal disputes); but not what is related to affairs of the religion, for indeed boycotting Ahlul Ahwaa Wal-Bidah (The People of Desires and Bidah) is permanent until they repent.   [Sharhus Sunnah 1/224]

Then Shaikh Abdullaah Al-Bukhaari quoted a statement of Shaikhul Islaam Ibn Taymiyyah who stated that the Legislated Islamic Boycotting is from the deeds (or acts of worship) commanded by Allaah and His Messenger (sallal-laahu-alayhi-wasallam). It has to be carried out sincerely for the sake of Allaah and in accordance with His command. It has to be Khaalisan (done purely for the sake of Allaah) and Sawaaban (in accordance with the Sunnah of Messenger); so whoever boycotts for the sake of his soul’s desire or boycotts (based on) other than what is commanded, he has exited from this (i.e. his act and goal behind boycotting is devoid of sincerity and adherence to the path of the Messenger), and many people do what their souls desire, whilst thinking that it is done in obedience to Allaah. So it is obligatory to differentiate between boycotting for the sake of fulfilling a right of Allaah and for the sake of one’s self because the first one is something commanded and the second one is forbidden. [Majmoo Al-Fataawaa28/206-207] [B]

[Ref A: Dr Shaikh Abdullaah Al-Bukhaari pointed out in his Radd that Dr Ibraaheem gave a picture (i.e. the impression) that Boycotting is legislated to achieve three Maqaasid (goals or aims) only and that these three Maqaasid have been confirmed by the A’immah al-Muhaqqiqoon (i.e. those Imaams of the religion who are well known for their abilities in carrying out research in the issues of the religion with precision, assertiveness, thorough examination etc.).  The use of the phrase A’immah Al-Muhaqqiqoon indicates to a group of people, whom Dr Ibraaheem claims have confirmed his view that boycotting is legislated to achieve three goals or aims only; yet Dr Ibraaheem only quoted Shaikhul Islaam Ibn Taymiyyah. There is no doubt that Shaikhul Islaam Ibn Taymiyyah is one of the Imaams of Ahlus Sunnah, but is it befitting that we only quote Shaikhul Islaam and then say that this statement have been confirmed (or affirmed) by the Imaams of Ahlus Sunnah! It obligatory from the angle of fulfilling trusts in affairs of knowledge that Dr Ibraaheem presents at least a small number of people (i.e. Imaams) to back up his own claims or a small number of Imaams to back up the three goals or aims which he claims are the only reasons for boycotting. So take note of this O reader! In Dr Shaikh Abdullaah Al-Bukhaari’s Radd, as you can see in this first section, he quoted a number of Imaams [Imaam At-Tabari, Imaam Al-Qurtubi, Imaam Ash-Shanqeeti, Imaam Abu Daawud, Imaam Al-Baghawi and Shaikhul Islaam Ibn Taymiyyah] to show that one of the first great aims, goals or intent behind boycotting is to actualise servitude to Allaah (The Mighty and Majestic). Therefore, not only is Shaikh Abdullaah Al-Bukhaari going to invalidate Dr Ibraaheem’s claim that boycotting is limited to three goals (or aims), rather he is also going to quote the Imaams of the Sunnah to back up his statements. Some of those other goals and aims behind boycotting that will be mentioned by Shaikh Abdullaah al-Bukhaari include: [Actualisation of Walaa Wal-Baraa (Loyalty and Disassociation for the sake of Allaah); Actualisation of the command to enjoin good and forbid evil; actualisation of giving sincere advice to the Ummah about the danger of an innovator]. It should also be noted that this criticism written by Shaikh Dr Abdullaah Al-Bukhaari was read by a number of scholars including Shaikh Zayd Bin Haadi (rahimahullaah), Shaikh Rabee, Shaikh  Ubaid, Shaikh Ali Naasir, Shaikh Muhammad Bin Haadi and Shaikh Muhammad Baazmool. All of them agreed with the correctness of Dr Shaikh Abdullaah Al-Bukhaari’s observations on Dr Ibraaheem’s unsubstantiated claims, deficient and defective statements on this subject matter.  Once again we refer you to the following links, whilst we –by the Tawfeeq of Allaah- prepare the next post.  


http://www.salafipublications.com/sps/downloads/pdf/MNJ150015.pdf

http://www.abukhadeejah.com/you-boycott-deviant-muslims-but-do-not-boycott-doing-business-with-the-jews-christians/

http://www.abukhadeejah.com/mixing-with-a-sinner-or-an-innovator-which-are-worse-ibn-taymiyyah-and-saeed-ibn-jubayr/

[B] [Source: At-Ta’aqqubaat As-Sareehah Alaa Risaalah An-Naseehati Lid-Duktoor Ibraaheem Bin Aamir Ar-Ruhayli’ pages 58-61.Abridged and paraphrased

To be continued….In-Shaa-Allaah

[Part 9: Observations on Dr Ibraaheem Ar’Ruhayli- Shaikh Rabee Begins To Examine and Detail Some of Dr Ibraaheem’s Statements Regarding the Sharee’ah Aims (or Goals) Behind Boycotting]

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

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

Dr Ibraaheem stated in his defective and deficient advice to Ahlus Sunnah that Hajr (boycotting) is legislated to achieve three legislated goals (Ref 1) based on evidence and affirmed (or confirmed) by the A’immah Al-Muhaqqiqoon of Ahlus (i.e. those Imaams of the religion who are well known for their abilities in carrying out research in the issues of the religion with precision, assertiveness, thorough examination etc.) [Ref2]

The first goal (or aim) behind boycotting according to Dr Ibraaheem is carried out by a person for his benefit (or well being), so he boycotts everyone who is harmful to him amongst the Mukhaalifeen, such as Ahlul Bidah Wal-Ma’aasee (the people of bidah and sin)- those who are harmful to a person in the affairs of his religion if he sits with them. The evidence indicating to this (according to Dr Ibraaheem) is found in the Hadeeth narrated by Abu Moosaa Al-Ash’aree in Bukhaari and Muslim that the Prophet (sallal-laahu-alayhi wasallam) said:

The example of a good pious companion and an evil one is that of a person carrying musk and another blowing a pair of bellows. The one who is carrying musk will either give you some perfume as a present, or you will buy some from him, or you will get a good smell from him. But the one who is blowing a pair of bellows will either bum your clothes or you will get a bad smell from him. [Bukhaari 5534 English Translation]

Then Dr Ibraaheem stated that this Hadeeth is a guide from the Prophet (sallal-laahu-alayhi-wasallam) that one should sit with the righteous people due to the benefit that is reached by way of them and a warning against sitting with the evil ones due to the harm received in the affairs of one’s religion by sitting with them.

Response:

Shaikh Rabee responded to this above view f Dr Ibraaheem stating that he will elaborate on the noble Hadeeth (i.e. the above one narrated by Abu Moosaa and quoted by Dr Ibraaheem) and will add the rebuke found in Allaah’s speech against the people of deviation and a clarification of their state of affairs that they (people of deviation) intend to cause trials; and [he will also elaborate on this noble Hadeeth] based on the Messenger’s (sallal-laahu-alayhi-wasallam) warning against the people of deviation.

Then Shaikh Rabee said: Allaah (The Most High) said:

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

It is He Who has sent down to you (Muhammad) the Book (this Qur’an). In it are Verses that are (entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkam (commandments, etc.), Al-Fara’id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers, etc.)]; and others are Mutashaabihaat (i.e. not entirely clear in what they indicate, so they are to be referred back to the Muhkamaat to be explained]. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings save Allah. And those who are firmly grounded in knowledge say: “We believe in it; the whole of it (clear and unclear Verses) are from our Lord.” And none receive admonition except men of understanding. (Tafsir At-Tabari).

The Messenger (sallal-laahu-alayhi-wasallam) said: If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named [as having deviation (from the truth)] so beware of them. [Bukhaari Number 4547]

After quoting the above ayah and hadeeth, Shaikh Rabee stated that we benefit from this ayah, the hadeeth and other evidences that the intent behind rebuking Ahlul Bidah and warning against them is to benefit (or preserve the well-being of) those who boycott them, even if they are scholars. So this should be understood and it is what the pious predecessors understood and applied by boycotting, clarifying ahlul bidah’s misguidance, passing judgements against them and their acts of misguidance.

Then Shaikh Rabee stated that [ووالله – and by Allaah] we cannot reach the level of the Salaf in their application of this affair. And what an enormous difference between us and others (i.e. in this affair of following the Salaf in warning against ahlul bidah and boycotting them); but despite this, they accuse us of extremism and over-stringency! So what is your (i.e. those people who accuse us) view of the pious predecessors, their methodology, their application of this affair and their rulings?!  [Bayaan Maa Fee Naseehati Ibraaheem Ar’Ruhayli Minal Khalal Wal-Ikhlaal’ pages 29-30.abridged and paraphrased]

[Ref 1] In the footnotes on page 29, Shaikh Rabee made some observations on Dr Ibraaheem’s above statement, but we’ll suffice with the mention of only one of them in order not to lengthen the discussion. Shaikh Rabee observed that Dr (Ibraaheem) limited Hajr (boycotting) to three Masaaqid Shar’iyyah [i.e. that boycotting is legislated in order to achieve three legislated goals (or aims)]. Shaikh Rabee then stated that an important clarification about this will follow later.

[Ref 2]: Shaikh Abdullaah Al-Bukhaari pointed out in his Radd that Dr Ibraaheem gave a picture (i.e. the impression) that Boycotting is legislated to achieve three Maqaasid (goals or aims) only and that these three Maqaasid have been confirmed by the A’immah al-Muhaqqiqoon (i.e. those Imaams of the religion who are well known for their abilities in carrying out research in the issues of the religion with precision, assertiveness, thorough examination etc.).  The use of the phrase A’immah Al-Muhaqqiqoon indicates to a group of people, whom Dr Ibraaheem claims have confirmed his view that boycotting is legislated to achieve three goals (or aims); yet Dr Ibraaheem only quoted Shaikhul Islaam Ibn Taymiyyah. There is no doubt that Shaikhul Islaam Ibn Taymiyyah is one of the Imaams of Ahlus Sunnah, but is it befitting that we only quote Shaikhul Islaam and then say that this statement have been confirmed (or affirmed) by the Imaams of Ahlus Sunnah! It obligatory from the angle of fulfilling trusts in affairs of knowledge that Dr Ibraaheem presents at least a small number of people (i.e. Imaams) to back up his own claims or a small number of Imaams to back up the three goals (or aims) which he claims are the only reasons for boycotting. [See pages 53 and what follows in At-Ta’aqqubaat As-Sareehah Alaa Risaalah An-Naseehah Lid-Doctoor Ibraaheem Bin Aamir Ar-Ruhayli]

Reader: Refer to the links in order to get a fuller picture on the affair of boycotting until we reach the sections where both Shaikh Rabee and Shaikh Abdullah clearly unveiled the unsubstantiated claims of Dr Ibraaheem Ar-Ruhayli through the understanding and narrations of the Salaf.

http://www.salafipublications.com/sps/downloads/pdf/MNJ150015.pdf

http://www.abukhadeejah.com/you-boycott-deviant-muslims-but-do-not-boycott-doing-business-with-the-jews-christians/

http://www.abukhadeejah.com/mixing-with-a-sinner-or-an-innovator-which-are-worse-ibn-taymiyyah-and-saeed-ibn-jubayr/

 

 

 

 

https://yootheme.com/support/question/137985

[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