Bid'ah (Innovation) Brotherhood Contemporary Issues Da'wah - Calling To Islam Morals and Manners - 'Akhlaaq' Pearls of Wisdom Purification of The Soul Refutations Scholars of Islam Shirk Sin Worship - 'Ibaadah'

Misconception – [All You Do Is Cause More Splitting and Corruption By Way of Refutations]

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

“All You Do Is Cause More Splitting and Corruption By Way of Your Refutations”

This above claim reminds us of the statement of Dr Ibraaheem Ar-Ruhayli [may Allaah Allaah recitify his affair] who stated that consideration must be given in ascertaining the legislated benefits of a refutation, because if there is going to be more harm than the corruption of the Mukhaalafah [i.e. the error or that what opposes the truth], the refutation is not legislated in these circumstances because a Mafsadah [a corrupt affair] is not to be repelled if that will lead to a greater corruption. Then Dr Ibraaheem quoted a statement of Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] as follows, “It is not permissible to repel a small (act, deed) of corruption (that will lead to a) more corruption. The lesser of two harmful (affairs) is not to be repelled (and thus leads to one that is) greater, because indeed the Islamic Legislation came to bring about beneficial (affairs) and (accomplish) them completely, put a stop to corrupt (affairs) and lessen them as much as possible. Its aim is to (seek after) the weightier between two good (affairs) if it is not possible to (achieve) both of them, and to repel the eviler of two (affairs if not able to) get rid of both”.

Al-Allaamah Rabee Bin Haadee Al-Mad’khalee [may Allaah protect him] responded to the above statement of Dr Ibraaheem as follows: “Indeed, the speech of Shaikhul Islaam is truth. It is not permissible to repel a smaller (act, deed) of corruption (that will lead to) more corruption”. However, I believe that Shaikhul Islaam does not hold that Shirk, Kufr, the Major Innovations (in the religion), waging war against Ahlus Sunnah and defending the Senior proponents of innovation in religious affairs are either from the small (affairs) of corruption or that disapproving of them (openly) and clarifying their danger is from (that which will lead to) more corruption. There is no greater benefit than disseminating Tawheed and manifesting it, destroying Shirk and Kufr, and purifying the earth of them; (purifying the earth of) bidah about which the Messenger [peace and blessings of Allaah be upon him] described as the worst of all affairs.

What is clear (or apparent) is that Shaikhul Islaam intends by way of this statement the one who gives advice to the rulers or disapproves of (the deeds) of the Muslim rulers, or their representatives (i.e. governors, ministers etc), because indeed (such advise or disapproval) has to be carried out by way of (clear-unambiguous) proof and evidence, together with leniency and softness; but if disapproving of their smaller (acts, deeds) of corruption will lead to a greater affair or affairs of corruption, then bear the smaller affair of corruption in order to repel the greater of it. [Then Al-Allaamah Rabee further clarified this affair with a footnote in the same page 54, as follows, “This is the opposite of what the khawaarij and those similar to them do, because indeed their disapproval (of the ruler) is either (done) by way of rebellion with weapons, or incitement and stiring (trouble), so the corruption (that results) from this disapproval (of the ruler’s deeds) becomes greater and more severe than the corruption they wanted to stop”.]

Then Al-Allaamah Rabee continued, saying that if those affairs of corruption committed by the rulers are tantamount to Shirk, or Rafd [i.e. the creed of the Raafidah], or Kufr, then this principle [i.e. bearing the lesser evil] is not applied here [i.e. such beliefs must be refuted in a particular manner and this will become clear to the reader when the Shaikh mentions the stances of Imaam Ahmad, Shaikhul Islaam Ibn Taymiyyah and Ibnul Qayyim because they did not refrain from refuting those affairs of Shirk and Major innovations, even when they occurred from those in authority. [Reader refer to the article By Shaikh Abu Khadeejah (may Allaah protect him) regarding rebellion, takfeer, speaking against rulers openly in general, and pay close attention to what Imaam Ahmad advised the delegation that approached him and suggested rebellion, saying, “Keep opposing (the false belief itself) with your statements, but do not remove your hands from obedience and do not encourage the Muslims to rebel and do not spill your blood and the blood of the Muslims along with you. Look to the results of your actions. And remain patient until you are content with a righteous or sinful rule.” ]

Then Al-Allaamah Rabee Bin Haadee continued his response to Dr Ibraaheem Ar-Ruhayli’s view about weighing up benefits and harms in refutations, saying that as for bidah, especially that which is tantamount to kufr or shirk, then the likes of that statement of Shaikhul Islaam [i.e. the statement Dr Ibraaheem quoted and applied to the subject matter of refutation] is not to be applied in these circumstances. Then Al-Allaamah Rabee further emphasized this point to Dr Ibraaheem, saying that he should not forget Imaam Ahmad’s stance against those who held that the Qur’aan is created, even though they had (political) authority and kinship. Shaikhul Islaam (Ibnu Taymiyyah) and Ibnul Qayyim have many books in refutation against ahlul bidah, such as Al-Waasityyah, Al-Hamawiyyah, At-Tadmuriyyah, Minhaaj Ahl Sunnah, Naqd al-Mantiq, Dar Ta’aarud Al-Naql Wal-Aql, Talbees Al-Jahmiyyah, Iqtidaa Siraat al-Mustaqeem, Al-Fataawaa Al-Kubraa, Majmoo Al-Fataawaa etc The majority of these books are refutations against the Ash’ariyyah. (a) Ibnul Qayyim’s books, such as As-Sawaa’iq Al-Mursalah Alal Jahmiyyah Wal-Mu’attilah (b) I’laam Al-Muwaqqi’een, Ighaatha Al-Lahfaan and An’Nubuwwah- the majority of these books were a refutation against the Ash’ariyyah Soofiyyah, even though they had political authority.

Then Al-Allaamah Rabee concluded, saying that this is because clarification and disapproval in this affair (i.e. refutation of the major innovations) cannot be anything else except something that has more benefit than harm. This is the call of the Messengers- the first of them Nuh to the last of them Muhammad- because they came out with the truth- clarifying Tawheed and warning against Shirk, regardless the tyranny of their enemies, the station of their authority, strength and transgressions. (1)

Al-Allaamah Zayd Bin Haadee Al-Mad’khalee [may Allaah have mercy upon him] said, “As for fearing splitting as a result of refutation against the sects, then there is no legislated Islamic excuse for refraining. That is because having love for unity (upon the sound creed and methodology of the pious predecessors) is what is correct and more deserving to be desired and followed. The innovator in religious affairs is the cause of the splitting in the Ummah, because splitting is connected to innovation in religion and unity is connected to the Sunnah. The obligation of refutation against the Mukhaalif (the one in opposition to the truth) is not lifted from the scholar due to anticipation of harm, unless it is harm he is not able to bear, so (in this case) Allah does not burden a soul beyond what it can bear. The earth is not devoid of people of knowledge to carry out refutation against the innovator in religious affairs and the one in opposition to the (truth). (2)

Footnote a:

Read on the Ash’ariyyah, visit:

Footnote b:


[Ref 1: Bayaan Maa Fee Naseehati Ibraaheem Ar-Ruhayli Minal Khalal Wal-Ikhlaal’ 53-54]
[Ref 2: Al Ajwibah Al Mukhtasar Alaa As-ila Al-Ashra. Pages 43-44]

Bid'ah (Innovation) Brotherhood Contemporary Issues Da'wah - Calling To Islam Innovations In Islam (Bidah) Methodology - 'Manhaj' Purification of The Soul Refutations Scholars of Islam

Misconception – [You Merely Label Him a Mubtadi (An Innovator In Religious Affairs) Because He Refuses to Declare Someone Else a Mubtadi?!]

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

Whosever Does Not Declare a Mubtadi as a Mubtadi is a Mubtadi Himself

Al-Allaamah Rabee [may Allaah preserve him] said:

It is not correct to apply this principle unrestrictedly because it maybe that he is unaware of the Bidah committed by that person, therefore he refrains from declaring him a Mubtadi [an innovator] due to [ورع – i.e. fear of falling into a doubtful matter that might lead him to something forbidden and affect him in the afterlife]. Why should you declare him an innovator? [i.e. why should you declare him an innovator when it is the case that he is unaware of the bidah of that Mubtadi or refrains from making Tabdee out of ورع ]. However, if he knows the innovator [i.e. knows that such a person is upon bidah due to which the evidence was established against him], loves him and allies with him, then he is a Mubtadi. This is the distinction in this affair. He knows that that person is a Mubtadi but he aids him and wages war against Ahlus Sunnah Wal Jamaa’ah, then he is a Mubtadi without a doubt. As for a person who does not know that such and such person is a Mubtadi, he is not to be declared an innovator.

You [i.e. the scholar] – the one who studied the affair and you know that he allies with a Mubtadi, places him in a favourable position, wages war against Ahlus Sunnah for the sake of that Mubtadi and for the sake of this falsehood, then this person is a Mubtadi, misguided. As for the person who does not know that indeed such and such person is a Mubtadi, then advise him and clarify for him [i.e. with clear unambiguous proofs until he understands] that such person is a Mubtadi. So, unless he ceases [i.e. refrains from defending this Mubtadi after understanding the evidences], then put him (in the same place) with his companion – the Mubtadi. (1) Read more here about this affair:

Imaam Al-Awzaa’ee [may Allaah have mercy upon him] said, “O Muslims! Fear Allaah, accept the advice of the sincere advisers and the admonition of the admonishers. know that this knowledge is religion, so beware of what you do, from whom you take your religion, the one you follow and the one with whom your religion is safe, because indeed all the proponents of innovation in religious affairs are all falsifiers, liars and sinners. They are not cautious – neither do they pay attention nor do they fear, and addition they are not to be trusted that they would not distort what you hear.

They say what they do not know with regards to what they disapprove and when proclaiming their lies, but Allaah (knows, hears and sees) what they do. Therefore, be cautious of them, trust them not, reject them and avoid them, because indeed this is what your earlier scholars did and commanded, and likewise the righteous ones who came thereafter.

Be careful of opposing Allaah and being the means to destroying the religion which He has ordained – breaking its commands and prohibitions, nullifying and weakening it by respecting the innovators in religious affairs and those who initiate that which is not from the religion, because you know what has been transmitted (i.e. the prohibitions) about respecting or exalting them. And what can be greater respect and exaltation than acquiring your religion from them- following and believing them, drawing close to them and assisting them in enticing the ones they entice and woo to their views and the religion (i.e. religious innovations) they follow. This is sufficient to be regarded as associates of theirs in what they do. (2)

[Ref1: Taareekh Dimashq 6/361]
[Ref 2: An Excerpt from ‘Awnul Baari 2/891’. slightly paraphrased]

Brotherhood Contemporary Issues Da'wah - Calling To Islam Methodology - 'Manhaj' Morals and Manners - 'Akhlaaq' Pearls of Wisdom Purification of The Soul Refutations Scholars of Islam Worship - 'Ibaadah'

Misconception – His Only Obligation is to Teach, So Don’t Obligate On Him to Take Stances or Involve In Refutation!

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

Dr Ibraaheem Ar-Ruhaylee [may Allaah rectify his affair] 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 Shuyukh 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. 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 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 Ahlus Sunnah should show disapproval (against a mistake) or due to desires.

Response: Al-Allaamah Rabee Bin Haadee Al-Mad’khalee [may Allaah protect him] responded to the above statement of Dr Ibraaheem, saying that it is obligated on Dr Ibraaheem, those scholars who remained silent and other than them (i.e. those who 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) should make him and them (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.

Then Al-Allaamah Rabee stated that Dr Ibraheem should contemplate on the understanding of those adherents to the Sunnah who have preceeded and their togetherness in fulfilling this great obligation! Imam Ibnul Qayyim [may Allaah have mercy upon him] stated whilst disapproving of Ahlul Bidah in Madaarij As-Saalikeen, “And due to this, the disapproval of the pious predecessors and the Imaams 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 Al-Allaamah Rabee asks Dr Ibraaheem about this Fard Kifaayah in relation to Jihaad; (2) -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 Islam 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, because 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, because 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 Al-Allaamah Rabee finally stated that it is 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]


[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)]

Ref 2:

Is there Jihad in Syria? Should one go and fight? By Salafi Shaikh, Abdullaah al-Bukhaaree

Are we in a period similar to the Prophet in Makkah as it relates to fighting Jihad?

Brotherhood Contemporary Issues Da'wah - Calling To Islam Methodology - 'Manhaj' Morals and Manners - 'Akhlaaq' Purification of The Soul Worship - 'Ibaadah'

Reminder to Those Who Donate to The Masjid Regarding a Paramount Responsibility of Teachers and Khutabaa

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

The Teachers and Khutabaa Have a Responsibility to Speak The Truth and Clarify The Salafi Methodology In all Affairs Whenever Required to Do So – Neither Fearing Blame Nor a Decrease In Masjid Funds 

Allaah [The Exalted] informed us about Prophet Nuh [peace be upon him] when he stated that Nuh said to his people: [ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ – No reward do I ask of you for it (my Message of Islamic Monotheism), my reward is only from the Lord of the ‘Alamin (mankind, jinns and all that exists)]. [Surah Ash-Shu’araa. Aayah 109] – Meaning, “What I want is to advise you and that you follow the straight path”. (1)

Allaah [The Exalted] informed us about Prophet Hud [peace be upon him] when he stated that Hud said to his people: [ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ – No reward do I ask of you for it (my Message of Islamic Monotheism), my reward is only from the Lord of the ‘Alamin (mankind, jinns and all that exists)]. [Surah Ash-Shu’araa. Aayah 127] – Meaning, “I do not ask you for reward for calling you to the (correct path) and for advising you, rather reward is from Allaah – the One Who nurtured you through His blessings”.(2)

Allaah [The Exalted] informed us about Prophet Saaleh [peace be upon him] when he stated that Saaleh said to his people: [ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ – No reward do I ask of you for it (my Message of Islamic Monotheism), my reward is only from the Lord of the ‘Alamin (mankind, jinns and all that exists)]. [Surah Ash-Shu’araa. Aayah 145]- Meaning, “Lest you say, ‘We are prevented from following you because you want to take our wealth’, but I do not seek reward except from Allaah”. (3)

Allaah [The Exalted] informed us about Prophet Lut [peace be upon him] when he stated that Lut said to his people: [ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ – No reward do I ask of you for it (my Message of Islamic Monotheism), my reward is only from the Lord of the ‘Alamin (mankind, jinns and all that exists)]. [Surah Ash-Shu’araa. Aayah 164]

Allaah [The Exalted] informed us about Prophet Shu’aib [peace be upon him] when he stated that Shu’iab said to his people: [ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ – No reward do I ask of you for it (my Message of Islamic Monotheism), my reward is only from the Lord of the ‘Alamin (mankind, jinns and all that exists)]. [Surah Ash-Shu’araa. Aayah 180]

Allaah [The Exalted] informed us about the command He gave to the seal of the Prophets Muhammad [peace be upon him]: [قُل لَّآ أَسۡـَٔلُكُمۡ عَلَيۡهِ أَجۡرًا إِلَّا ٱلۡمَوَدَّةَ فِى ٱلۡقُرۡبَىٰ‌ۗ – Say (O Muhammad ): “No reward do I ask of you for this except to be kind to me for my kinship with you”] [Surah Ash-Shuraa. Aayah 23] – Meaning: No reward do I ask you for conveying this Qur’an to you and calling you to follow its rulings. Neither do not want to take your wealth nor be in charge over you and become your leader, nor do I have any other goals, except that you should be kind to me for my kinship with you”. It may be that what is intended behind this Aayah is: I am not asking you for any reward, except one one that is for you and whose benefit returns to you, which that you love me due to the ties of kinship between us, and this is a type of love that is an addition to the love that is based on Imaan, because indeed loving the Messenger – due to Imaan- and giving precedence to loving him over all love besides love of Allaah is obligated on every Muslim. So, the Prophet was asking them for something in addition that they show him love due to kinship, because he embarked upon his call by inviting his closest relatives to Islam, to the extent that it was said that there was none amongst the Quraish except that Messenger had ties of kinship with them. (3)

Therefore, let the maintainers of the Maraakiz neither fear nor compromise when conveying the sound Salafi Methodology. As for those who give so that the gas bill, electricity bill or council tax bill are paid, or so that the Imaam, the Mu’addhin or cleaner are paid, or so that maintenance work is carried out, then indeed that is a mighty Sadaqah Jaariyah InShaaAllaah, and may Allaah reward them with abundant good in this life and the next. So, we strive to give without any ulterior motives, such as desiring that our views are endorsed or that the teachers and Khutabaa should refrain from making a clear distinction between Sunnah and Bidah, between sound unity and false unity, between Salafiyyah and illegal partisanship.

The Salafi teachers and Khutabaa must enjoin good and forbid evil by clarifying the sound Salafi Methodology, exposing the false claimants and warning the people against deviation. If there are Masaajid that oppose the Sunnah of the Prophet or the Methodology of the companions in some issues, then such errors must be warned against so that the people are upon clear-sightedness, otherwise they will be guilty of treachery and sinful concealment. Allaah [The Exalted] said:

[ٱلَّذِينَ يَبۡخَلُونَ وَيَأۡمُرُونَ ٱلنَّاسَ بِٱلۡبُخۡلِ وَيَڪۡتُمُونَ مَآ ءَاتَٮٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦ‌ۗ وَأَعۡتَدۡنَا لِلۡڪَـٰفِرِينَ عَذَابً۬ا مُّهِينً۬ا – Those who are miserly and enjoin miserliness on other people and hide what Allah has bestowed upon them of His Bounties. And We have prepared for the disbelievers a disgraceful torment]. [Surah An-Nisaa. Aayah 37] – Meaning: They refrain from fulfilling the rights obligated on them. Enjoin miserliness on other people through their statements and actions, hide what Allaah has bestowed upon them of His Bounties, such as knowledge by way of which the astray are guided and the ignorant ones are led aright. So, they hide it from them and make apparent to them falsehood that comes between them and the truth. So, they have gathered between miserliness with regards to wealth and knowledge, and between hastening towards loss for themselves and for others. (4)

Finally, we remind ourselves of the following articles as a reminder:

Dangers of a Brotherhood and Companionship Devoid of Enjoining Good and Forbidding Evil:

Some Subtle Indications and Closely Guarded Secrets Related to Illegal Partisanship – Men and Women:

Dishonourable Behaviour That Prevents Seeker of Knowledge From Speaking Truth:

[Refs: 1, 2, 3 and 4. Excerpts from Tafseer as-Sadi. slightly paraphrased]

Brotherhood Contemporary Issues Da'wah - Calling To Islam Methodology - 'Manhaj' Morals and Manners - 'Akhlaaq' Pearls of Wisdom Purification of The Soul Worship - 'Ibaadah'

Seek Knowledge, a Worldly Profession and Provision – [An Affair Our Youth Must Be Reminded]

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

Imaam As-Sadi [may Allaah have mercy upon him] said:

Many people – due to two extreme views – have mistakenly determinded what the sound knowledge that should be sought and pursued is. The first view is more dangerous than the other, and it is the view of those who limit knowledge to some of the sciences of the religion, such as knowledge related to rectification of beliefs, morals and acts of worship; but their understanding is not based on what the Qur’an and Sunnah indicates regarding the fact that knowledge includes both the sciences of Sharee’ah and the worldly sciences. This view (i.e. limiting knowledge to some sciences of the Sharee’ah) is held by a group of people who did not properly understand the Sharee’ah, and now they are starting to disavow this generality of knowledge after witnessing the great benefits in the worldly sciences, and after many of them became aware of the Sharee’ah evidences regarding them.

The second view is that of a people who limit knowledge to the modern worldly sciences. This view stems from their deviation from the religion, its sciences and morals. This is a great mistake as they make the means the goals, denied the correct religious sciences and the useful facts, which modern sciences do not attribute to in any way, and thus they became deceived by the industries and inventions that resulted from these modern worldly sciences. These are the people referred to in Allaah’s statement:

[فلما جاءتهم رسلهم بالبينات فرحوا بما عندهم من العلم وحاق بهم ما كانوا به يستهزئون – Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things): And that at which they used to mock, surrounded them (i.e. the punishment)]. [Surah Ghaafir. Aayah 83]

They rejoiced in their worldly knowledge, became arrogant due to it and belittled the knowledge of the Messengers until the truth they used to mock at overwhelmed them, and the punishment they were promised came to them because they belied the Messengers. They were punished in this world by way of a seal placed on their hearts, ears, and eyes, and blinded from the truth (i.e. hearts, ears and eyes prevented from the truth); [ولعذاب الآخرة أشد وأبقى – And the torment of the Hereafter is far more severe and more lasting (Surah Taa Haa. Aayah 127)]; [وما كان لهم من الله من واق – And they had none to protect them from Allah. (Surah Ghaafir. Aayah 21)]

Commentary: The problem related to knowledge – meaning the problem of the people in this subject matter regarding the reality of beneficial knowledge and what is required of a person in this affair. The author mentioned that there are people who limit beneficial knowledge to some of the Sharee’ah sciences and they isolate other beneficial and general affairs of knowledge that are connected to the welfare and needs of the people. And there are others who limit knowledge to the worldly sciences and isolate knowledge of the religion from the reality of knowledge, so they are deprived of sound religion, manners and etiquettes, and the fulfilment of those deeds that are related to servitude to Allaah – the very purpose behind which Allaah created humankind and jinn.

Then the author clarified that beneficial knowledge comprises of both these two affairs – the sciences of the Sharee’ah by way of which happiness and success is attained, and it is first and foremost affair that Allaah praised or praised those who possess it. Allaah’s praise for the people of knowledge – first and foremost – is for the people who possess knowledge of the Sharee’ah. Allaah said: [قُلۡ هَلۡ يَسۡتَوِى ٱلَّذِينَ يَعۡلَمُونَ وَٱلَّذِينَ لَا يَعۡلَمُونَ‌ۗ – Are those who know equal to those who know not?] [Surah Az-Zumar. Aayah 9]

Allaah said: [أَفَمَن يَعۡلَمُ أَنَّمَآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَ ٱلۡحَقُّ كَمَنۡ هُوَ أَعۡمَىٰٓ‌ۚ – Shall he then who knows that what has been revealed unto you (O Muhammad ) from your Lord is the truth be like him who is blind?] [Surah Ar-Rad. Aayah 19]
Allaah said: [يَرۡفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ دَرَجَـٰتٍ۬‌ۚ – Allah will exalt in degree those of you who believe, and those who have been granted knowledge]. [Surah Al-Mujaadilah. Aayah 11]

The intent behind these verses that convey this meaning is about knowledge of the Sharee’ah through which a person attains Allaah’s Pleasure and Paradise. Likewise, is the text of the Sunnah, such as the statement of the Prophet [peace and blessings of Allaah be upon him], “Whoever follows a path in search of knowledge, Allah will make easy for him a path to Paradise”. [Saheeh Muslim. Number 2699]

And the Prophet said, “Whoever Allaah wishes good for, He gives such a person (sound) understanding in the religion”. [Saheeh Muslim. Number 1037]

Those who seek sound understanding in the religion, distinguish between what is lawful and unlawful, and they are acquainted with the rulings of the religion, the distinction between guidance and falsehood, truth and misguidance, there is no doubt that this is the initial affair with regards to beneficial knowledge by way which happiness in this life and the next is attained. As for the other beneficial aspects knowledge that are related to the worldly sciences and connected to the needs and welfare of the people- neither in opposition to the religion nor devoid of its etiquettes, they are praiseworthy and not blameworthy. Neither are they prohibited nor is one prohibited from studying them; but rather the general Sharee’ah texts indicate to the (permissibility, usefulness) of this aspect of knowledge, such as the knowledge of medicine and other aspects of knowledge that benefit the people in their lives and worldly affairs. But these worldly sciences should not transgress against the basis of beneficial knowledge (i.e. Sharee’ah knowledge), such as when knowledge possessed by a person is limited to it and thus the statement of Allaah applies to him: [يَعۡلَمُونَ ظَـٰهِرً۬ا مِّنَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَهُمۡ عَنِ ٱلۡأَخِرَةِ هُمۡ غَـٰفِلُونَ – They know only the outside appearance of the life of the world (i.e. the matters of their livelihood, like irrigating or sowing or reaping, etc.), and they are heedless of the Hereafter]. [Surah Ar-Rum. Aayah 7] – Meaning, heedless of the knowledge that leads to Allaah’s Pleasure and the home of the afterlife (i.e. paradise), and turns away from learning it. This is why you find – amongst the people – one who have insight in some of the worldly sciences, but he is ignorant of that sound knowledge of the religion that is known by everyone (both scholars and the common people, such as the obligation of the five daily prayers, the fasting in Ramadhaan, Hajj etc) and he does he possess sound understanding of it. This is a calamity when a person’s knowledge is limited to the affairs of this worldly life, but as for that which is related to the afterlife and leads to attaining Allaah’s love and reward, he has no share of that. The Prophet [peace and blessings of Allaah be upon him] used to say in a supplication:

[اللهم لا تجعل الدنيا أكبر همنا ولا مبلغ علمنا – Allaahumma Laa Taj’al Ad-Dunyaa Akbara Hamminaa Walaa Mab’lagha ilminaa – O Allaah! Neither make the worldly life our greatest concern nor the limit of our knowledge]. (see footnote a)

Therefore, the truth regarding the reality of beneficial knowledge is between the statement of those who prohibit the beneficial worldly sciences and those who turn away from knowledge of the religion. (See footnote b) (1)

“As for the meaning of beneficial knowledge and its specification, which is indicated by the Qur’aan and the Sunnah, it is every knowledge that leads to the lofty goals that are sought after and results in beneficial things. There is no difference between what is related to this worldly life or the Afterlife (in this affair). Everything that guides to the (upright) path and promotes (sound) beliefs, morals and deeds is part of (beneficial) knowledge”.

Commentary: This above statement requires a clarification that would restrict its generality, and that is the worldly sciences cannot transgress against the knowledge related to the Afterlife, otherwise they would be unpraiseworthy. If a person’s knowledge is limited to worldly knowledge and he has no concern for knowledge related to the afterlife- the knowledge that would earn a person Allaah’s (love, pleasure, approval) and paradise, then there is no doubt that this is dispraised; but if – alongside this worldly knowledge – he learns the knowledge related to the afterlife or learns at least what should be known by necessity in the religion, such as the obligatory duties of Islam, then in such a case this is not unpraiseworthy. And if a person has a righteous intention in his pursuit of this worldly knowledge, such as one who studies medicine – or what is similar – to serve the people and cure their ailments by the Will of Allaah, then this deed would be an act of worship that would earn a person Allaah’s (love, pleasure, approval). Therefore, the worldly sciences are praised if they do not transgress against the knowledge that is related to the afterlife. (2)

Read: The Religion of Islam Embodies Beneficial Contemporary Sciences and Professions:

Therefore, it should be made absolutely clear to the youth – ours children – that not all those who travel to seek knowledge or graduate from an Islamic Islamic university are going to work in that field only. It is not possible for everyone to make a living from teaching in an Islamic institution, a masjid, an Islamic centre or bookstore, rather there are other professions to be pursued. The Salafus Saaleh (pious predecessors) – besides seeking knowledge, teaching and giving Dawah – engaged in other types of professions.

Abu-Bakr Al-Marwazee said: I heard Abu Abdillaah [Imaam Ahmad] saying, “Indeed I ordered them (i.e. my children) to go to the market and engage in trade”. (3)

Muhammad Ibn Moosaa said: I heard Ali Bin Ja-far saying: “My father took me along with him to Abu Abdillaah [Imaam Ahmad (rahimahullaah)] and said: “O Abu Abdillaah! This is my son.” So he supplicated for me and said to my father: “Order him to go to the market (for trade) and keep him away from his (idle or bad) companions.” (4)

Abu Bakr Al-Marroodhee narrated to us, saying: I said to Abu Abdillaah (i.e. Imaam Ahmad): ”For what (reason) did Sufyaan Ath-Thawri depart to Yemen?” He said: ”He departed for trade and to meet Ma’mar. They (i.e. the people) said: He (Sufyaan) had a hundred Deenaar, but seventy (Deenaar) is what is correct.” (5)

Abdul Malik Al-Maymoonee reported that Abu Abdillaah [Imaam Ahmad] said: A man said to Sariy Bin Yahyah (a student of the Taa’bi’een): “You travel on the sea in search of the dunyah (provision)?! He (Sari) said: “I want to be free from your (state of being) in need of the people.” (6)

Zaheer Ibn Saaleh Ibn Ahmad Bin Hanbal said: I heard my father saying: He used to even take a carpenter’s tool and depart to the houses of the people to carry out some work with his hands. (7)

Yoosuf Ibn Muslim said: I heard Ali Ibn Bakkaar saying: Ibraaheem Bin Adham used to offer himself for employment. Sulaymaan Al-Khawwaas used to glean (i.e. employed as a gatherer of the grain left over after harvest). (8)

Ishaq Ibn Daawud said: “I heard Al-Hasan Ibnul Waqee saying: It is more beloved to me that I (work to) earn two hundred miligrams (of something in weight) than someone giving me ten dirhams. (9)

Al-Allaamah Siddeeq Hasan Khan [may Allaah have mercy upon him] when he stated: The aim behind the religious sciences is not to earn (wealth); rather it is for the purpose of acquainting oneself with the realities of the Islamic legislation and to rectify one’s behaviour. The one who learns for the purpose of trade cannot be a scholar; rather he only resembles the scholars. The scholars unveiled what the drive behind this was and they spoke about it when the building of schools reached them at Baghdaad, so they held gatherings of knowledge and stated, “The pure souls and possessors of lofty ambition used to pre-occupy themselves with knowledge and their intention behind seeking knowledge was due to its nobility and the perfection reached by way of it; therefore, they came to the scholars to benefit from them and their knowledge. However, when (monetary gain) is attached to it, the vilest people and the lazy ones will approach it and thus leading to its disappearance; so, the Islamic sciences of wisdom [found in the Qur’aan, the Sunnah and the understanding of the Salaf] will be abandoned even though they are self-evident in their nobility. (10)

Footnote a: [اللهم لا تجعل الدنيا أكبر همنا – Allaahumma Laa Taj’al Ad-Dunyaa Akbara Hamminaa – O Allaah! Neither make the worldly life our greatest concern]: Al-Mubaarakfooree [may Allaah have mercy upon him] said, “This means, neither make the pursuit of wealth and status our greatest concern nor the reason behind our sadness, but rather make our greatest concern or the reason behind our sadness to be directed towards the affairs of the afterlife (i.e. that we strive to attain Allaah’s Pleasure and become sad when we fall short). [ولا مبلغ علمنا – Walaa Mab’lagha ilminaa – Nor the limit of our knowledge], meaning, neither knowing nor pondering except on the affairs of the worldly life, but rather make us ponder on the affairs of the Afterlife – in pursuit of a closer look at the affairs of knowledge that are related to the (Oneness of Allaah’s Lordship, The Oneness of Allaah’s Perfect Names and Attributes, and that Allah alone has the right to be worshipped; knowledge about His Commands, Prohibitions etc) and the home of the Afterlife. [An Excerpt from Tuhfatul Ahwadhee. 9/475-477. slightly paraphrased. Hadeeth declared authentic in Saheeh Sunan Tirmidhee 3502]

Footnote b: Read: The Religion of Islam Embodies Beneficial Contemporary Sciences and Professions:

[Ref 1: From 34 secs to 11mins 47secs. paraphrased]
[Ref 2: From 11mins 47secs to 15mins 45secs. paraphrased]
[Ref 3: Source: Al-Hath-Thu Alaa At-Tijaarah Was-Sinaa’ah of Al-Khallaal (rahimahullaah) Page: 27]
[Ref 4: Al-Hath-thu Alaa At-Tijaarah Was-sinaa-ah. page:29]
[Ref 5: Al-Hath-thu alaa At-Tijaarah page: 35]
[Ref 6: Al-Hath-Thu Alaa At-Tijaarah Was-sinaa’ah. page: 30]
[Ref 7: Al-Hath-thu Alaa At-Tijaarah Was-Sinaa’ah. page: 39]
[Ref 8: Al-Hath-thu Alaa At-Tijaarah Was-sinaa’ah page: 54]
[Ref 9: Al-Hath-thu Alaa At-Tijaarah Was-Sinaa’ah. page 62]
[Ref 10: An Excerpt from (أبجد العلوم – Vol 1. pages 77-78. slightly paraphrased]

Bid'ah (Innovation) Brotherhood Contemporary Issues Da'wah - Calling To Islam Deviated Callers & Individuals Deviated Groups, Sects and Parties Methodology - 'Manhaj' Pearls of Wisdom Purification of The Soul Refutations Scholars of Islam Worship - 'Ibaadah'

Neither Judge Nor Harbour Evil Suspicion Because You Don’t Know Whether He Repented From His Bidah!

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

Precise Response to The One Who Says,

“Neither Judge Nor Harbour Evil Suspicion Because You Don’t Know Whether He Repented From His Bidah!”


Question to Al-Allaamah Saaleh Al Fawzaan [may Allaah preserve him]: There some callers about whom is it stated that they have have left the wrong methodology they were upon in the past, such as Takfeer and inciting the common people against the Muslim Rulers, finding fault with the scholars, commending the proponents of innovations in religious affairs and what is similar to that; but there a number of affairs noticed with regards to this: Firstly, these callers have not clearly announced their repentance. Secondly, their books and audio cassettes filled with incitement, Takfeer and commending the proponents of innovations in religious affairs are spread in the internet, and those it belongs to have not declared their innocence from what is contained in them of falsehood. Thirdly, some of them have not ceased following the methodology they were upon in the past. What should be our stance towards these people and what are the conditions of repentance for the likes of these ones? May Allaah bless you.

Answer: Whoever used be upon a wrong methodology, then it is not enough to publicize that he has turned away from it until he clearly announces that he has turned away (from it) and acknowledges his error. Allaah [The Exalted] said: [إِلَّا ٱلَّذِينَ تَابُواْ وَأَصۡلَحُواْ وَبَيَّنُواْ – Except those who repent and do righteous deeds, and openly declare (the truth)].[Surah Al-Baqarah. Aayah 160]

When Abul Hassan Al-Ash’ari [may Allaah have mercy upon him] turned away from the methodology of the Mutazilah, he stood on the mimbar in the main city mosque and announced his (repentance), and his books such as Al-Ibaanah and Al-Maqaalaat are a declaration of that. Likewise, whoever was upon a wrong methodology and has followers or written works or wrong statements, then he must announce that when he turns away from -refute and criticize his errors.

[Al-Ijaabaatul Muhimmah Fil Mashaakil Al-Mulimmah. Page 226]

Brotherhood Contemporary Issues Methodology - 'Manhaj' Morals and Manners - 'Akhlaaq' Purification of The Soul Refutations

Some Subtle Indications and Closely Guarded Secrets Related to Illegal Partisanship – Men and Women

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

Al-Allaamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee [may Allaah have mercy upon him] said, “A person is nurtured upon a religion, creed, school of thought or views acquired from his nurturer and teacher, which he considers to be the truth and followed it for a long time; then when it becomes clear to him that (such religion, creed, view or school of thought) is false, it becomes difficult for him to acknowledge, just as when his forefathers, ancestors or the one he follows are upon a (particular) way and then its falsity is clarified for him. This is because he sees that their deficiencies necessitate his own deficiencies and acknowledgement of their misguidance or errors necessitates his own deficiencies.

In this era of ours, you even see a woman who comes across an affair related to the religion – in which there is a difference of opinion between the mother of the believers Aa’isha and others amongst the companions [may Allaah be pleased with all of them], so she defends Aa’Isha’s position solely due to the fact that she is a woman like her. So, when she presumes and then claims that Aa’Isha is correct and those men who oppose her position are mistaken, then in this is an affirmation of Aa’Isha’s virtue over those men, which then becomes a virtue for women unrestrictedly and she receives some of that. And through this appears – to you – the underlying reasons behind the illegal partisanship of an Arab to an Arab, a Persian to a Persian, a Turk to a Turk and other than that. (1)

Conversation between Abu Jahl and His Nephew Al-Musawwar Bin Makhzamah

Al-Musawwar Bin Makhzamah: ‘’O my uncle! Did you use to accuse Muhammad of lying before he started saying what he says now [i.e. his call to Tawheed]?

Abu Jahl: “By Allaah, indeed Muhammad was a trustworthy young man amongst us and we have never experienced lying from him.

Al-Musawwar Bin Makhzamah: “O my uncle! So why is it that you do not follow him?”

Abu Jahl: “O son of my sister! We competed with Banu Haashim in nobility [i.e. which clan is more noble], so they used to feed [the pilgrims] and we used to feed the [pilgrims]; they used to provide water for [the pilgrims] and we used to provide water for [the pilgrims]; they used to give protection [to the destitute] and we used to give protection [to the destitute] until we were equal [i.e. in competing one another for nobility]. Then they said, “There is a Prophet from us”, so when are we going to get something similar to this!!

Conversation between Abu Jahl and Akhnas Bin Shuraiq

Akhnas Bin Shuraiq said to Abu Jahl on the day of Badr [i.e. the battle of Badr]: “O Abul Hakam! Inform me about Muhammad, as to whether he is a truthful person or a liar, for indeed there is no one here from Quraish who will hear our speech?

Abu Jahl replied to Akhnas: “Woe to you! By Allaah, indeed Muhammad is a truthful person and Muhammad has never lied, but if Banu Qusay take the leadership, the position of gatekeepers of the Kabah, providers of water for the pilgrims and Prophet hood [i.e. the Prophet Muhammad is from their clan], then what will the rest of Quraish have?! (2)

[Ref 1: An Excerpt From Vol 11. Page 294]
[Ref 2: Hidaayatul Hayaaraa Fee Ajwibatil Yahood Wan-Nasaaraa’ pages 18-19. slightly paraphrased]

Aqeedah (Creed & Belief) Bid'ah (Innovation) Brotherhood Contemporary Issues Da'wah - Calling To Islam Deviated Callers & Individuals Deviated Groups, Sects and Parties Hadaadis Khawaarij Methodology - 'Manhaj' Pearls of Wisdom Purification of The Soul Refutations Scholars of Islam Shi'a Sufis

What If Shaikhul Islam Ibn Taymiyyah Saw Situation of Many Amongst Groups of Illegal Partisanship – By Al-Allaamah Rabee Bin Haadee

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

Al-Allaamah Rabee Bin Haadee Al-Madkhalee [may Allaah preserve him] stated:

After speaking about those – amongst the different factions of the Jahmiyah, the Khawaarij, the Rawaafid and the Qadariyyah, and the reason behind such Takfeer – who excommunicate (Muslims) based on falsehood , Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] stated, “On the opposite side of these people who make Takfeer (a) based on falsehood, there are a people who do not know the creed of Ahlus Sunnah Wal-Jamaa’ah as it should be; or they know some of it and are ignorant of some. And perhaps what they know of it, they do not clarify for the people, rather they conceal it. They do they forbid innovations in religious affairs- neither censure the proponents of innovation in religious affairs nor chastise them; rather they may censure speech regarding the Sunnah and the fundamental principles of the religion – completely – and not differentiate between what the true adherents to the Prophetic tradition say and what proponents of religious innovations and schism say; or they would affirm all their differing paths in a manner similar to how the scholars would affirm the different opinions related to affairs of Ijtihaad (b) in which difference of opinion is justified (or allowed). This path has overwhelmed many of the Murji’ah, some of the jurists, those pursuing the path of asceticism and the philosophers, just as it has overwhelmed – first and foremost – many amongst the people of desires and rhetoric. Both these paths are perverted, outside the Kitaab [i.e. The Qur’aan] and the Prophetic tradition”. [End of Quote] (1)

After quoting the statement of Shaikhul Islaam, Al-Allaamah Rabee stated, “I say, may Allaah have mercy on Ibn Tamiyyah. Indeed, he clarified the situation of the people of his era and those before them, then what if he saw the situation of many amongst the Al-Jamaa’aat Al-Hizbiyyah Wal-Bid’iyyah [The Groups of Illegal Partisanship and Innovations in religious affairs] (c)] who ascribe themselves to true adherents to the Prophetic tradition and take cover behind him- in particular – to promote their falsehoods. What if he saw them whilst they have definitely gathered between the paths of the two groups- the khawaarij and those who follow their way in pronouncing Takfeer in the subject matter of Al-Haakimiyyah (d) and the way of the Mur’jiah (e) in the manner they approach the affair of people who are upon the major and numerous innovations in religious affairs, and equating innovation in religion to those affairs of the religion in which Ijtihaad is justified, whose people are rewarded alongside a refutation against their mistakes. In the view of these people, the leaders of Misguidance and innovation in religion are just like the Imaams of Guidance and Sunnah. (2)

Finally, Shaikhul Islaam Ibn Taymiyah stated: Rather what is obligatory is to clarify that which Allaah sent His Messengers with and (revealed) in His Books – propagate that which the Messengers brought from Allaah and fulfil the covenant which Allaah took from the scholars. Therefore, it is obligatory to know that which the Messengers brought, believe in it, propagate it, call to it, striving with it, weigh up all that which the people embark upon – (statements, actions, religious fundamentals and subsidiary issues pertaining to the apparent actions of the Limbs and affairs related to actions of the heart)- under the Book of Allaah and the Sunnah of His Messenger; neither following desires (through) customs, a school of law, a religious order, a leader or a predecessor; neither following conjecture through a weak hadeeth nor corrupt analogy, regardless whether it is an analogy that offers some degree of certainty or not; nor blindly following someone whom it is not obligated to follow his statement and deed, because indeed Allaah -in His Book – censured those who follow conjecture and that which their souls desire, whilst they abandon that which came to them from their Lord of Guidance. (3)

Ponder upon the statement of Al-Allaamah Rabee [may Allaah preserve him] as follows, “In the view of these people, the leaders of Misguidance and Bidah are just like the Imaams of Guidance and Sunnah”, and then read this article by Shaikh Abu Iyaad [may Allaah preserve him]:

Ref a: The Principles of Takfeer:


Ref b: Ijtihaad:


Ref 1: Majmoo Al-Fataawaa 12/467-468


Ref c: What is Hizbiyyah – illegal partisanship:


Ref d:What is Al-Haakimiyyah?


Ref e: Who are the Murji’ah?


Ref 2 : Al-Mukhtaaraat Al-Bahiyyah Min Kutub Shaikh Al-Islaam Ibn Taymiyyah. Pages 62-63


Ref 3: Majmoo Al-Fataawaa 12/467-468

Brotherhood Morals and Manners - 'Akhlaaq' Pearls of Wisdom Purification of The Soul Scholars of Islam Worship - 'Ibaadah'

Good Manners In The Path of Seeking Knowledge, Respect For Scholars and Elders, and Showing Mercy to Youth – By Al-Allaamah Rabee

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

Al-Allaamah Rabee Bin Haadee [may Allaah preserve him] said: “Abdullaah Ibn Al-Mubaarak [may Allaah have mercy upon him] said, ‘ Whoever belittles the scholars will ruin his religion; whoever belittles the rulers will ruin his worldly affairs and whoever belittles his brothers will ruin his sense of honour’. O my brothers! Therefore, let us behave in a good manner, especially the students of knowledge. O my brothers! At present the connection between a student and his teacher is limited to the classroom. He listens to the lesson and after it finishes, he leaves in a hurry. It is as if he does not know anything about the teacher- neither in a house nor in any other place. And they say, ‘The scholars run away from the students!’ It is obligated on the students to behave well towards the scholars and to come to their houses. Do they want the scholars to run behind the students?! The Salaf did not know this behaviour. When we became deprived of good manners, we expect the scholars to be our followers. Many people want the scholars to be their followers – giving directions to the scholars like they would give directions to a senile old person. A particular scholar can meet thousands of people and benefit them, but as for going to the house of every person and knocking at his door, this is neither legislated by Allaah nor is it obligated on the scholars. (1)

We have been commanded to learn; therefore, it is obligated on us to learn, act and call to the religion based upon the path which Allaah has ordained and clarified for us- the path which the Messenger clarified for us and applied, and which was applied by his companions after him. They spread Islam in the entire world – in different nations. And this knowledge goodness was spread mostly through (praiseworthy) manners – through patience, forbearance, firm fulfilment of obligations and responsibilities, truthfulness, honourable behaviour, nobility, noble mindedness, fulfilling promises and what is similar to that. These manners became manifest to the people, so the hearts, ears and eyes of the nations accepted this guidance, which the companions of Muhammad carried”. (2)

Good manners is a necessity in the path of seeking knowledge, and (when dealing with) scholars and elders. It was said to king Abdul Azeez [may have mercy upon him], “How do you view the people?” He said, “The people in my view are three types: a man who is older than me, so he is placed in my father’s position; a man who is in my age group, so he is placed in my brother’s position, and a man who is younger than me, so he is like my son”.’ Therefore, a Muslim behaves towards his brothers in this manner- he places the people in these different categories. The student of knowledge should respect the elders, honour his contemporaries and show mercy to those below his age. The one who is old in age is like his father, the one in his age group is like his brother and the one below him in age is like his son. (3)

[Ref 1: Marhaban Yaa Taalibal Ilm’ pages 123-124]
[Ref 2: An Excerpt from Marhaban Yaa Taalibal Ilm. page 86]
[Ref 3: An Excerpt from Marhaban Yaa Taalibal Ilm’ page 123]

Brotherhood Morals and Manners - 'Akhlaaq' Purification of The Soul

Purpose of Dawah – Reminder to All Young Admins, Young Teachers and Young Khutabaa In The Maraakiz

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

Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] said:

Allaah [The Most High] stated:

[قُلۡ هَـٰذِهِۦ سَبِيلِىٓ أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ عَلَىٰ بَصِيرَةٍ أَنَا۟ وَمَنِ ٱتَّبَعَنِى‌ۖ وَسُبۡحَـٰنَ ٱللَّهِ وَمَآ أَنَا۟ مِنَ ٱلۡمُشۡرِكِينَ – Say (O Muhammad): “This is my way; I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah).”

[أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ – I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism)]. This part of the Ayah contains a notification regarding sincerity, because indeed some people call to themselves. It may be that a person propagates, delivers lectures and sermons, but his aim is to become apparent to the people – to receive some status, praised by the people and that people gather around him and become numerous around him. If this is his aim, then he is not one who calls to Allaah; rather he is a caller to himself. The person who abandons Dawah has indeed abandoned a great obligation and the person who is not sincere in Dawah has indeed fallen into a great danger, because Dawah has to be carried out sincerely for the Sake of Allaah and the aim should be to establish the Sharee’ah of Allaah- to guide and benefit the people, whether you are praised or rebuked. As for some people, when they are not praised and promoted, they abandon Dawah. This is a proof that such a caller is not a caller to Allaah, rather he only calls to himself. Therefore, the Muslim should be warned and that his aim in dawah should be sincerity, to benefit the people, free them from Shirk and bidah, free them from those affairs that are in opposition to the sharee’ah and fulfil what is obligated on him.

A great number of people around a person is a not proof that such a person is virtuous, because some of the Prophets were only followed by few people. “A Prophet will come on the day of judgement with a few followers and a Prophet will come with no followers”. [Bukhaari 5705]. So, does this mean that such a Prophet is not virtuous? No, definitely not! A person does not look at the large number of people who are present, because the Prophet [peace and blessings of Allaah be upon him] said to Ali, “If Allaah gives guidance to a single man through you, it is better for you than possessing red camels”. [Bukhaari 3009] (1)

The Shaikh [may Allaah preserve him] also stated, “Ahlus Sunnah Wal Jamaa’ah are not harmed by those who oppose them. If you are with them- all praise is due to Allaah, they are pleased with this because indeed they want good for the people. If you oppose them, you cannot harm them and due to this the Messenger [peace and blessings of Allaah be upon him]said, “There will not cease to be a group of my Ummah who will be manifest upon the truth- not harmed by those who forsake them until the command of Allaah comes to pass (i.e. the day of judgement) whilst they are (still) upon that (truth)”. The one in opposition does not harm except himself. What is given consideration is not the great numbers; rather what is given consideration is to be in agreement with the truth, even if a small number of people were upon it. And even if in some eras there is only one person (upon truth), then he is the one upon truth and he is the Jamaa’ah. The Jamaa’ah does not necessitate great numbers; rather the Jamaa’ah is what is in agreement with the truth – in agreement with the Book and the Sunnah, even if those upon it are few. However, if many come together and (upon) truth, then – all praise is due to Allaah- this is strength. But if the majority oppose it (i.e. the truth), then we side with the truth even if only a few are upon it”. (2)

The Goal Behind Ta’aawun

Allaah [The Most High] said:

[ وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ – Help you one another in Al-Birr and At-Taqwa [virtue, righteousness and piety]; but do not help one another in sin and transgression. [5:2]

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: This verse contains all the Masaalih (things that will bring about benefit and repel harm) for the salves in their worldly affairs and in the Herefater- amongst themselves or in relation to their relationship with their Lord. That is because every servant finds himself within two circumstances and obligations – either to fulfil the obligations owed to Allaah or the obligations owed to Allaah’s creation. As for the obligations owed to the creation, they include (righteous) association, companionship, aiding one another upon what Allaah loves and obedience to Allaah, and that is the goal behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through Bir and Taqwaa, because it is basis of all affairs of the religion. A deed cannot be considered an act of obedience to Allaah and an act that gets one close to Allaah until it is based on Eemaan, so that which leads to the performance of that deed is solely due to Eemaan – neither (un-Islamic) customs nor desires, neither seeking praise nor status and other than it; rather it should be solely based on Eemaan and the aim behind it should be to attain Allaah’s reward and seeking after Allaah’s Pleasure. (3)

Finally, we remind all the youth – the certified students of knowledge amongst them, the Khutabaa and learners – that they continue to respect the elders, especially those elders who strove day and night to establish – by the Tawfeeq of Allaah – the Dawah in the UK. Whilst in the company of our beloved brother – (Abu Maryam – Salafipublication)- last Thursday, he enquired about Manchester and then mentioned that he knows a Mancunian brother who has great respect for elders, so we informed him that the reason behind such behaviour by the Tawfeeq of Allaah is because – from day one – the brother gave an attentive ear to the advice of elders even when his youthful self was urging him towards something else. Then Abu Maryam stated: “The elders and the youth are like the builders of the house and the furnishers -the builders (elders) know how to maintain the structure of the house. When one wants to know the house – in reality – he consults the builders and not the furnishers, because the builders (elders) have experience”.

Therefore, when it is the case that not only do our elders in the UK have experience, but rather they are also certified students of knowledge who are well known to the Ulama for over two decades, then it would be very naive of any young person – student of knowledge or learner – not to seek their advice. Alhamdulil laah, we at Al-Markazus Salafi have learnt from our mistakes and this why we constantly seek the advice of our elders in the UK, such as the likes of Shaikh Abu Khadeejah, Shaikh Abu Hakeem, Shaikh Abdul Ilaah, Shaikh Oways, Shaikh Abu Iyaadh, Shaikh Abu Idrees etc. They are known for their continuous adherence to the Sunnah and strong connection to the Ulama of Salafiyyah by the Tawfeeq of Allaah. May Allaah preserve them and all the Maraakiz Aameen. And Allaah knows best

[Ref 1: An Excerpt from ‘I’aanah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed’ pages 97-98’ Publisher: Ar-Risaalah Publishers 1st edition 1428AH (Year 2007). Slightly paraphrased]
[Ref 2: An Excerpt from ( لمحة عن الفرق الضالة )– pages 14 -15. slightly paraphrased]
[Ref 3: An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim Al-Jawziyyah’ Vol 1 pages 307-311. Publisher: Daar Ibn Al-Jawziyyah 2nd Ed, 1431AH- Slightly paraphrased]
buloogh al maraam hadeeth 398…kitab salaah. baab salatul eedayn