Categories
Methodology - 'Manhaj' Scholars of Islam

[Part 4.1 Additional Benefits to Part 4 (Observations on Dr Ibraaheem Ar-Ruhayli; (NB: The details here are found in the Shaikh’s Majmoo 14/262-263)]

Shaikh Rabee (may Allaah preserve him) was asked:

Is Jarh and Tadeel (carried out against) specific individuals an affair (to be) specifically (carried out by) the scholars only, or can even the youth (i.e. those students of knowledge still in their youth) who possess knowledge (do so)?

Answer:

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

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

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

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

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

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

—————————————————————————————————————–

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

So whoever among them (i.e. those students of knowledge) has Sultaan (i.e. authority given to him by the law of the land or the authorities), then it is obligated on him to stop these evil affairs with his hand and tongue. The one who does not have Sultaan (i.e. authority given to him by the law of the land or the authorities), then it is obligated on him to stop these evils with his tongue, his pen (i.e. through writing) or his stature (amongst the people).  Then Shaikh Rabee said: I do not think that either a scholar or a student of knowledge would be in opposition in this (affair). http://atomic-temporary-194201713.wpcomstaging.com/2015/12/part-4-observations-on-dr-ibraaheem-ar-ruhayli-sh-rabee-unveils-the-reality-behind-a-statement-of-dr-ar-ruhayli-regarding-refutations/

To be continued…In-Shaa-Allaah

Categories
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: https://abukhadeejah.com/shaikh-rabee-establishment-of-proof-in-declaring-a-person-to-be-an-innovator/

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]

Categories
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]

Footnotes:

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

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?


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

Categories
Aqeedah (Creed & Belief) Contemporary Issues Da'wah - Calling To Islam Methodology - 'Manhaj' Monotheism - Tawheed Morals and Manners - 'Akhlaaq' Pearls of Wisdom Purification of The Soul Refutations Seeking Knowledge Shirk Sin Worship - 'Ibaadah'

Islam’s Unapologetic Position On Apostasy – [Unveiling Another Path of The Criminals and Opponents of The Messengers]

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

Islam’s Unapologetic Position On Apostasy – [Another Path of The Criminals and Opponents of The Messengers Unveiled] – By Shaikh Abu Iyaad [may Allaah protect him]

Allaah [The Exalted] said: [ وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ – And thus do We explain the signs (to you O Muḥammad) in detail, and so that the way of the criminals may become evident (to you)] [Surah Al-An’aam. Aayah 55] (1)

Imaam Ibn Katheer [may Allaah have mercy upon him] stated regarding this Aayah: “Allaah [The Exalted] stated that just as He explained what was previously explained of the arguments and evidence on the path of guidance and sound judgement, and censured argumentation and stubbornness; likewise He explain the signs (proofs, evidences, lessons), which those being addressed are in need of; [ولتستبين سبيل المجرمين – and so that the way of the criminals may become evident (to you)], Meaning, so that the path of the criminals – those who oppose the Messengers – may become evident”. (2)

Imaam At-Tabari [may Allaah have mercy upon him] stated regarding the statement of Allaah: [وكذلك نفصل الآيات – And thus do We explain the signs (to you O Muḥammad) in detail]- Meaning, O Muhammad! Just as We have detailed for you in this Surah – from its beginning and introduction up to this point – our proofs and evidences against the idolaters and worshippers of images, and distinguished and clarified it for you; likewise, We explain to you our signs and evidences for every truth denied by the people of falsehood, the sects and other than them, until its truth is distinguished from its falsehood, and its right is distinguished from its wrong. (3)

Listen to Shaikh Abu Iyaad’s clarification here:

Finally must read: Al-Allamah Saaleh Al-Fawzaan On Those Who Are Responsible For Declaring That An Individual Has Apostised and The Only Ones Who Have The Authority to Establish the Prescribed Islamic Punishments: http://www.spubs.com/sps/sp.cfm?subsecID=MNJ09&articleID=MNJ090004&articlePages=1


[Ref 1: Translation by Shaikh Abu Iyaad: https://www.thenoblequran.com/q/#/search/6_55]
[Ref 2: Tafseer ibn Katheer]
[Ref 3: Tafseer at-Tabari]

Categories
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:

https://atomic-temporary-194201713.wpcomstaging.com/2022/06/06/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: https://atomic-temporary-194201713.wpcomstaging.com/2022/06/04/some-subtle-indications-and-closely-guarded-secrets-related-to-illegal-partisanship-men-and-women/

Dishonourable Behaviour That Prevents Seeker of Knowledge From Speaking Truth: https://atomic-temporary-194201713.wpcomstaging.com/2022/06/02/dishonourable-behaviour-that-prevents-seeker-of-knowledge-from-speaking-truth/


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

Categories
Aqeedah (Creed & Belief) Bid'ah (Innovation) Contemporary Issues Da'wah - Calling To Islam Deviated Groups, Sects and Parties Hadaadis Innovations In Islam (Bidah) Khawaarij Methodology - 'Manhaj' Morals and Manners - 'Akhlaaq' Purification of The Soul Shi'a Sufis

The Prophet Drew a Straight Line! [Reminder to Muslim Maths Teachers]

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

Ibn Mas’ud [may Allaah be pleased with him] reported that Allaah’s Messenger [peace and blessings of Allaah be upon him] drew a line in the sand with his hand and he said, “This is the straight path of Allah”. Then, the Prophet drew lines to the right and left, and he said, “These are other paths, and there is no path among them but that a devil is upon it calling to its way”. Then the Prophet recited the Aayah [وَأَنَّ هَـٰذَا صِرَٲطِى مُسۡتَقِيمً۬ا فَٱتَّبِعُوهُ‌ۖ وَلَا تَتَّبِعُواْ ٱلسُّبُلَ – And verily, this is my Straight Path, so follow it, and follow not (other) paths]. [Surah Al-An’aam. Aayah 153] [Musnad Aḥmad 4423]

Allaah [The Most high] said: [وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ وَمِنْهَا جَائِرٌ – And upon Allah is the responsibility to explain the Straight Path but there are ways that turn aside]. [Surah An-Nahl. Aayah 9]

Az-Zujaaj [may Allaah have mercy upon him] said: “It is Allaah who will clarify the straight path and call to it with Hujaj [clear and overwhelming proofs that defeats all the obstinate and stubborn ones] and Burhaan [proofs that clarify and distinguish between truth and falsehood in everything]. [وَمِنْهَا جَائِر -but there are ways that turn aside]: Ibn Abbaas [may Allaah be pleased with him and his father] said, “They are the different types of desires [i.e. evil desires]”. Ibnul Mubaarak [may Allaah have mercy upon him] said, “They are the (evil) desires and the innovations in religion”. [Zaadul Maseer Fee Ilmit Tafseer by Imaam Ibnul Jawzi]

Allaah [The Exalted] said:

أَفَمَن زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا ۖ فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ ۚ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ

Is he, then, to whom the evil of his deeds made fair-seeming, so that he considers it as good? Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them. Truly, Allah is the All-Knower of what they do! [Surah Al-Faatir. Aayah 8]

[أَفَمَن زُيِّنَ لَهُ سُوءُ – Is he, then, to whom the evil of his deeds made fair-seeming] -Meaning, his evil and repugnant deeds have been made fair-seeming to him by shaytaan and beautified in his eyes; [فَرَآهُ حَسَنًا – so that he considers it as good] -Meaning, considers his evil and repugnant deeds to be good like the one whom Allaah has guided to the straight;, but are the two the same? The first one commits evil deeds, considers truth to be falsehood and falsehood to be truth, and the second person performs good deeds, considers truth to be truth and falsehood to be falsehood. However, guidance is in the hands of Allaah, [ فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ – Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them]- Meaning, the misguided ones to whom their evil deeds are made fair-seeming and shaytaan hinders them from the truth. Therefore, there is nothing obligated on you (O Muhammad) except to convey the message and there is nothing on you regarding their guidance, rather Allaah is the one who will recompense them for their deeds. [ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ- Truly, Allah is the All-Knower of what they do]. [An Excerpt from Tafseer As-Sadi. Slightly paraphrased]

The Jews Divided Into Seventy-one Sects, The Christians Divided into Seventy-two Sects:
https://atomic-temporary-194201713.wpcomstaging.com/2022/06/09/the-jews-divided-into-seventy-one-sects-the-christians-divided-into-seventy-two-sects/

Categories
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: https://salaficentre.files.wordpress.com/2022/06/49cf8-quranic_proofs_pdf_final.pdf

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:
https://salaficentre.files.wordpress.com/2022/06/49cf8-quranic_proofs_pdf_final.pdf


[Ref 1: From 34 secs to 11mins 47secs. https://www.al-badr.net/detail/3KwCnaB5tN paraphrased]
[Ref 2: From 11mins 47secs to 15mins 45secs. https://www.al-badr.net/detail/3KwCnaB5tN 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]

Categories
Aqeedah (Creed & Belief) Bid'ah (Innovation) Da'wah - Calling To Islam Deviated Groups, Sects and Parties Hadaadis Innovations In Islam (Bidah) Khawaarij Methodology - 'Manhaj' Monotheism - Tawheed Purification of The Soul Refutations Shi'a Shirk Sin Sufis The Salaf - Pious Predecessors

The Jews Divided Into Seventy-one Sects, The Christians Divided into Seventy-two Sects….

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

The Messenger [peace and blessings of Allaah be upon him] said,”The Jews were divided into seventy-one sects, one of which is in Paradise and seventy are in the Fire. The Christians were divided into seventy-two sects, seventy-one of which are in the Fire and one is in Paradise.

By the One in Whose hand is the soul of Muhammad, my Ummah will be divided into eventy-three sects, one of which will be in Paradise and seventy-two will be in the Fire”. It was said, “O Messenger of Allaah! Who are they?” He said, “Al-Jamaa’ah”.(1) In another narration, the Prophet [peace and blessings of Allaah be upon him] said, “My Ummah will divide into seventy-three sects, all of them will be in the Fire except for one, and that is the Jamāʿah”. It was said, “And who are they, O Allāh’s Messenger?” He responded, “That which I and my Companions are upon today”.(2)

Hafs Bin Humaid [may Allaah have mercy upon him] said, “I said to Abdullaah Ibnul Mubaarak [may Allaah have mercy upon him], ‘How many sects has this Ummah spilt into?’ So he said, ‘The foundation of the sects are four: The shia, the hurooriyyah (i.e. khawaarij), the qadariyyah and the murji’ah. The shia (further) split into twenty-two sects; the hurooriyyah (further) split into twenty-one sects; the qadariyyah (further) split into sixteen sects and the murji’ah (further) split into thirteen sects'”. [Al-Ibaanah of Ibn Battah 1/379-380]

Question to Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him]: What is the intent behind the Messenger’s ﷺ statement when he spoke about the Ummah in the hadith: “All of them (the sects) are in the fire except one” and what is that one?. Also, will all the other 72 (deviant) sects be in the fire for eternity? Benefit us.

The answer: The prophet ﷺ said, “The Jews split into 71 sects, meaning all of them are astray and their affair ruined, except one. The Christians split into 72 sects, meaning all of them are astray and their affair ruined, except one. And this Ummah will split into 73 sects- all of them in the fire, except one. This one group is Ahlus Sunnah Wal Jamaa’a [those who firmly adhere to the authentic Prophetic Sunnah and are united upon that] – the companions of the Prophet and those who follow them exactly in faith, the adherents to pure Islamic monotheism and sound faith.

As for the other 72 sects that have been threatened with the fire, among them is one who is a disbeliever (ref a), among them is one who is a sinner and among them is one about whom it is established with clear evidence that he is an innovator in religious affairs. So, the one – among them – that dies in a state of disbelief (ref b) will be in the fire for eternity, the one that dies in a state of adherence to religious innovation that is lesser than major disbelief (ref c) or sins is under the will of Allah, while still threatened with the fire. So, based on this it is known that not all of them are disbelievers, but rather among them is a disbeliever and other than him among the sinners and the innovators in religious affairs. (0.1)

[Refs a and b]: NB: Takfeer – declaring that a Muslim left the fold of Islaam is a judgement that can only be given by the upright scholars and none else: https://www.manhaj.com/manhaj/articles/obkwf-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan.cfm

[Ref c]: NB: All religious innovations are evil, but there are those that will exit a person from the fold of Islaam (Bida’atul Mukaffirah) and those that do not exit a person from the fold of Islaam (Bida’atul Mufassiqah). Al-Allaamah Rabee Bin Haadee Al-Madkhalee [may Allaah preserve him] was asked whether there is a difference between Bidah Al-Mukaffirah and Bidah Al-Mufassiqah; so he replied that there is Bidah Mukaffirah, such as rejecting the Ruyah (i.e. denying that the believers will see Allaah in the afterlife); rejecting Allaah’s Uluww [i.e. denying that Allaah is above his creation –Allaah ascended over the Throne in a way that benefits his majesty)]; invoking other than Allaah; offering slaughtered sacrifice (i.e. animals) to other than Allaah etc. These are affairs of Bidah Al-Mukaffirah (the bidah that is tantamount to disbelief). But we do not make Takfeer of the people who commit this type of Bidah until we establish the proofs against them. That is because some of them (i.e. the people who fall into these affairs) carry doubts and are far away from the era of Prophethood and its light (i.e. guidance). So they fall into the likes these innovations. Rejecting the Ruyah is disbelief; rejecting Allaah’s Uluww is disbelief; the saying that the Qur’aan is created is disbelief-major disbelief. But this person, -[who testifies that none has the right to be worshipped except Allaah and that Muhammad is the messenger of Allaah, and he prays, observes fasting, wants paradise and believes in that] -received the doubts of the people of falsehood, so he falls into the likes of these affairs (i.e. these innovations that are tantamount to disbelief). So we say to him: You have fallen into disbelief and the evidence is this and this, and we clarify for him. So if Allaah grants him Tawfeeq and he returns to the truth, then all praise is due to Allaah. But if not, we declare him a disbeliever after establishing the proofs against him. As for Bidah Al-Mufassiqah it is other than this (i.e. it is not at the level of that which is tantamount to disbelief)…[A paraphrased excerpt. see http://www.rabee.net/ar/questions.php?cat=26&id=484 ]

Some of The Most Well-Known Sects Amongst The Jews Who Either Deviated From The Sound Teachings of Their Prophets or Disbelieved In The Final Messenger Muhammad

* The Fareesiyyoon (Pharisees) or hard-liners: “They were also called Rabbis, erudite scholars, brothers for the sake of God, and they are monastic mystics. They believe in resurrection, in the angels and in the Afterlife. They also believe that the Torah is not the only holy book that is depended upon, but rather there are oral narratives that were later written and called the Talmud”.

* The Saddaaqiyyoon (Sadducees): “It was a name given to them because they were known to be deniers, so their enemies called them sedducees, because they denied the resurrection, the recompense, the paradise, the fire, the existence of the angels, the awaited Messiah. They believed that the reward for good deeds is a blessing and only something good in this life, and that evil deeds brings about crises and troubles for its doer”.

*The Saamirah: “They were a people who lived in the mountains of Jerusalem. They entered Judaism but they were not from the children of Israel. They affirmed the Prophethood of Moosaa, Haaroon and Yu’sha bin Noon [peace be upon them], but not the Prophethood of those after them. Their Qiblah was towards a mountain between Jerusalem and Nablus called Grezim. Their language is not the Hebrew language of the Jews, but rather a language close to it. This sect splintered into many groups which have different rulings and laws. They acknowledge the hereafter, reward and punishment in the hereafter, and some of their groups claim that the reward and punishment is only limited in this world”.

*The Muta’assibah (or Fanatical Partisans): “They were a group whose thought was close to that of the Pharisees, but they were very aggressive and believed in assassinating anyone who disagreed with them. They were also called Saffaakoon [Those Eager to Commit Murder], and they committed pillage, plunder, and transgressed against everyone who accepts submission to others besides them. Hostility occurred between them and the Pharisees because the Pharisees submitted to the Romans. Some of the researchers consider them to be from the political or nationalistic sects, even though their movement started within a religious framework, but great was their crimes which they committed from one place to another”.

*The Qurraa’oon (Reciters): “They were a small group of Jews and were given this name because they were reciters of the Torah. They appeared after the decline of the Pharisees. They only recognized the Old Testament, and they neither submit to the Talmud nor acknowledge it because they believe that they have freedom to explain the Torah and rectify the mistakes that occurred in some of its explanations”.

*The Al-Katabatu- (The Writers or Scribes): “This name was given to a group of Jews whose profession was to write the law for those who request it, and their job, besides writing and transcribing, was to preach, in order to obtain money from copying the law and preaching. And they have titles such as “Al-Hukamaa- Wise Men”. They established schools for education and the goal behind that was to gather money”.

*The Saba’iyyah: “They were the followers of Abdullah bin Saba, who entered Islam to (attempt) destroying it from within. He was the one who provoked the people against Uthmaan Bin Affaan [may Allaah be pleased with him] until he was murdered. He fabricated ahadeeth and he was the pioneer of political strife in Islam”. (3)

Al-Allaamah Rabee Bin Haadee Al-Madkhalee [may Allaah preserve him] stated: Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said, “The people in their pursuit of knowledge and religion have two innovated paths and a path legislated in the Sharee’ah. The path of the Islamic legislation is to look at that which the Messenger brought, utilise it as evidence and act upon that which it necessitates; therefore, there has to be knowledge based on that which he [peace and blessings of Allaah be upon him] came with and to act upon it, and only one of them is not enough. This path is built upon the sound intellectual proofs and the sound proofs that are based on absolute certainty (in conformity with the revelation), because indeed the Messenger clarified the sound intellectual proofs whose limits are determined by the (infallible) divine texts and the Messengers clarified the sound rational proofs which the people are in need of, just as Allaah put forth in the Qur’an every kind of similitude. This is the straight path which Allaah commanded His servants to ask Him to guide them to.

As for the two innovated paths, one of them is the path of the people of innovated theological speech and views, for indeed there is much falsehood in this. Many of its people become negligent in the deeds commanded by Allaah and His Messenger, so they remain upon corruption in knowledge and deeds. These people stray towards false Judaism.

The second is the path of people who employ ways of strengthening the soul, the people of the Soofi paths and innovated acts of worship. These ones stray towards false Christianity, because they say that if a person purifies his soul based on the manner in which they have stated, then the sciences of the religion will come to him in abundance without learning. The acts of worship of many amongst these people are innovated; rather they are in opposition to that which the Messenger [sallal laahu alayhi wasallam] came with and thus they remain upon corruption in their deeds and corruption due to deficiency in knowledge, since they do not know what the Messenger came with. These people often malign one another and every group speaks ill against the other, whilst each of them claims to be following the Messenger [sallal laahu alayhi wasallam]; however, what the Messenger [sallal laahu alayhi wasallam] came with is neither in agreement with what these ones say and what those ones say. “Ibrahim (Abraham) was neither a Jew nor a Christian, but he was a true Muslim Hanifa (Islamic Monotheism – to worship none but Allah Alone) and he was not one who associated partners to Allaah in worship”. [Surah Aal Imraan. Aayah 67]

Neither the Messenger of Allaah [peace and blessings of Allaah be upon him] nor his companions were upon the path of the people of religions innovations amongst the proponents of Theological Rhetoric and Views, nor upon the path of the people of religious innovations amongst the proponents of innovated worship and Soofiyyah; rather he was upon that which Allaah sent him with based on the Qur’aan and Sunnah”. [Al-Mukhtaaraat Al-Bahiyyah Min Kutub Shaikhil Islaam Ibn Taymiyyah. 290-291. Slightly paraphrased]

[Ref0.1:https://binbaz.org.sa/fatwas/17308/%D8%A7%D9%84%D9%85%D8%B1%D8%A7%D8%AF-%D8%A8%D9%82%D9%88%D9%84%D9%87-%EF%B7%BA-%D9%83%D9%84%D9%87%D9%85-%D9%81%D9%8A-%D8%A7%D9%84%D9%86%D8%A7%D8%B1-%D8%A7%D9%84%D8%A7-%D9%88%D8%A7%D8%AD%D8%AF%D8%A9 ]

[Ref 1: Sunan Ibn Maajah, no. 3992. Kitaab Al-Fitan (Book of Tribulation; Chapter: Iftaaq alUmam (splitting of the nations). Declared authentic by imaam Al- Albaanee in saheeh Ibn Maajah. Publisher: Maktabah Al-Ma’aarif 1st edition. page 659. Also see Silsilah As-Saheehah1492]

[Ref 2: Shaikh Abu Khadeejah (may Allaah preserve him) stated: Reported by Tirmidhī, no. 2641; Ibn Naṣr Al-Marwazī in As-Sunnah, no. 59; Al-Ḥakīm in Al-Mustadrak, 1/218; Al-Ājurrī in AshSharīʿah, no. 23; Al-Lālikā’ī in Sharḥ Uṣūl Iʿtiqād, no. 147; Ibn Baṭtah in Al-Ibānah, no. 196; and many others. It has support from the ḥadīth of Anas reported by At- Ṭabarānī in Al-Awsat, no.7840; and in As-Saghīr, no. 724; It has been authenticated by a large body of scholars fromthe past and present]

[Ref 3: See Al-Faslu Fil Milal Wal-Ahwaa Wan-Nihal. 1/177-179 By Ibn Hazm. Publisher: Daar Al-Jeel 1405AH. Al-Milal Wan-Nihal 1/215-219. By Ash-Sharastaanee. Maktabah Al-Halabiy 1406AH. Maqaarinatul Ad’yaan Al-Yahoodiyyah 218-225. Maktabah An-Nahdah Al-Misriyyah]

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Appeasement, Lies, Tricks and Evil Desires In Religious Affairs In Our Era!

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

Imaam Muhammad Bin Abdul Wahhaab [may Allaah have mercy upon him] said: They [i.e. people of the pre-Islamic era of ignorance] followed their sinful scholars and ignorant ones devoted to worship. Allaah said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّ ڪَثِيرً۬ا مِّنَ ٱلۡأَحۡبَارِ وَٱلرُّهۡبَانِ لَيَأۡكُلُونَ أَمۡوَٲلَ ٱلنَّاسِ بِٱلۡبَـٰطِلِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ‌ۗ

O you who believe! Verily, there are many of the (Jewish) rabbis and the (Christian) monks who devour the wealth of mankind in falsehood, and hinder (them) from the Way of Allaah (i.e. Allaah’s Religion of Islaamic Monotheism). [Surah At-Tawbah. Aayah 34]

Allaah said:

قُلۡ يَـٰٓأَهۡلَ ٱلۡڪِتَـٰبِ لَا تَغۡلُواْ فِى دِينِڪُمۡ غَيۡرَ ٱلۡحَقِّ وَلَا تَتَّبِعُوٓاْ أَهۡوَآءَ قَوۡمٍ۬ قَدۡ ضَلُّواْ مِن قَبۡلُ وَأَضَلُّواْ ڪَثِيرً۬ا وَضَلُّواْ عَن سَوَآءِ ٱلسَّبِيلِ

Exceed not the limits in your religion (by believing in something) other than the truth, and do not follow the vain desires of people who went astray in times gone by, and who misled many, and strayed (themselves) from the Right Path. [Surah Al-Maa’idah. Aayah 77]

Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] stated: And from affairs of the pre-Islamic era of ignorance is that (they) were guided by sinful scholars. The Faasiq (sinner) is one who deviates from obedience to Allaah by knowledge and action, and the sinful scholars are those who do not act upon their knowledge, or those who utter lies against Allaah whilst being aware of that, saying, “This is permissible and this is impermissible”, whilst knowing that they are liars, and in order that they may obtain what they covet, follow desires under the auspices that they are scholars and that the people consider them trustworthy. And the sinful worshippers are those who act without knowledge. The people consider them trustworthy and say, “These ones are righteous”.

Therefore, do not be inclined towards the scholar or the one devoted in worship until each one of them is one upright upon the religion ordained by Allaah [The Mighty and Majestic]. Allaah said about the Jews and the Christians:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّ ڪَثِيرً۬ا مِّنَ ٱلۡأَحۡبَارِ وَٱلرُّهۡبَانِ لَيَأۡكُلُونَ أَمۡوَٲلَ ٱلنَّاسِ بِٱلۡبَـٰطِلِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ‌ۗ

O you who believe! Verily, there are many of the (Jewish) rabbis and the (Christian) monks who devour the wealth of mankind in falsehood, and hinder (them) from the Way of Allaah (i.e. Allaah’s Religion of Islaamic Monotheism). [Surah At-Tawbah. Aayah 34]

[ ٱتَّخَذُوٓاْ أَحۡبَارَهُمۡ وَرُهۡبَـٰنَهُمۡ أَرۡبَابً۬ا مِّن دُونِ ٱللَّ – ‘They (Jews and Christians) took their rabbis and their monks to be their lords besides Allaah].

They (i.e. the rabbis and the monks) made lawful for them that which is unlawful and they obeyed them, and they made unlawful for them that which is lawful and they obeyed them. So they became lords besides Allaah, because to declare something lawful or unlawful is the right of Allaah. It is not allowed for anyone to declare something lawful or unlawful based on his desires, self-interest, to appease people and being in conformity with them. At present there are those who play tricks with the Sharee’ah. They make lawful that which is unlawful in order to be in conformity with the people, and to please the people. And with these assumptions of theirs, they solicit trickery and make concessions, (see footnote 1) or lie against Allaah; that Allaah has declared this lawful and that unlawful for the benefit of such and such (individual). These ones are the sinful scholars. And the faasiq (the sinner) is the one who deviates from obedience to Allaah.

Allaah [The Exalted] said: [يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّ ڪَثِيرً۬ا مِّنَ ٱلۡأَحۡبَارِ – O you who believe! Verily, there are many of the ahbaar (Jewish) rabbis and the ruhbaan (Christian) monks]…

This is a warning to the believers. The ‘ahbaar’ are the scholars, and in most cases it is a reference to the Jewish scholars; and the ‘ruhbaan’ are the worshippers, and in most cases it is a reference to the Christian worshippers. The Christians are attributed to monasticism and the Jews attributed to knowledge, but the Jews are those who have earned the Anger of Allaah and the Christians are those who have been led astray (i.e. those amongst them who deviated from the path of their Prophets and rejected the path of Muhammad). Allaah commanded us to say in every rakah in the prayer: [صِرَٲطَ ٱلَّذِينَ أَنۡعَمۡتَ عَلَيۡهِمۡ – Guide us to the Straight Way]- these are the people of knowledge and action; [غَيۡرِ ٱلۡمَغۡضُوبِ عَلَيۡهِمۡ – Not (the way) of those who earned Your Anger]- these are the people who possess knowledge but do not act, and they are the evil sinful scholars; [وَلَا ٱلضَّآلِّينَ – nor of those who went astray]- these are the monks amongst the Christians and other than them. They worship Allaah without evidence and proof, rather they worship Allaah through innovations, newly invented matters and superstitions. Allaah forbade us (from following/resembling) the evil sinful scholars and the misguided worshippers. And Allaah commanded us to adhere to the truth with evidence from the Book of Allaah and the Sunnah of His Messenger [peace and blessings of Allaah be upon him].

At present when someone desires something he would say, “Such and such a person has given a verdict on this (affair)” without considering whether it has a basis in the Book and the Sunnah. And you say to him, “This verdict is wrong”, he says, “It has nothing to do with me” as long as the verdict was given by such and such (person)”. And if the verdict is not in agreement with his desires, he says, “This verdict is not correct or it is a harsh one”. They gather lies and the mistakes of the scholars in a book and present it to the people, and spread it amongst the people with their assumptions, saying, “The Religion of Islam is easy. It does not make things uneasy for the people”. And when it is said to them, “Examine it (i.e. these verdicts) under the Book and Sunnah”, they say, “These are statements of the scholars”. Is the scholar greater than the Book and the Sunnah? Are his statements not to be examined under the Book and the Sunnah!? This is how the people of desires act, and Allaah’s Refuge is sought. They are those who ‘took their rabbis and monks to be lords besides Allaah’. (see footnote 2)

And when they are forbidden from innovation in religious affairs about which the Messenger of Allaah warned against, they say, “Such and such a person acts upon this and he is a scholar or that he is a righteous person”, “And that this is acted upon by the people of such and such a country and they are people who possess righteousness and piety”. We say, righteousness and piety does not suffice, rather there has to be conformity to the Book and the Sunnah. Therefore, to take the statements of the scholars and the worshippers as sound legal verdicts without examination under the Book and the Sunnah was a way of the people of the pre-Islamic era of ignorance, and they are those who took their rabbis and their monks as lords besides Allaah. [An Excerpt from Sharh Masaa’il Al-Jaahiliyyah. pages 74-77]


Footnote 1: Ruling on following the legislated concessions: https://atomic-temporary-194201713.wpcomstaging.com/2016/05/03/ruling-on-following-the-legislated-concessions-shaykh-fawzaan/

Footnote 2: Shaikh Abdul Waahid Abu Khadeejah [may Allaah preserve him] quotes Al-Allaamah Ahmad Bin Yahyah An-Najmi [may Allaah have mercy upon him] as follows: Then Shaikhul-Islaam mentioned the saying of Allaah: [اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّهِ – They have taken their “ahbaar” and “ruhbaan” as lords besides Allah..] [at-Tawbah: 31]

The “Ahbaar” are the scholars, and the “Ruhbaan” are the general worshippers – and the habit of the people is to refer back to these two groups and take to their speech and opinions. Allaah, the Mighty and Majestic, rebuked the unbelievers because they took the Ahbaar and Ruhbaan (the scholars and worshippers) as Lords besides Allaah whereby they made them as legislators of Religious Law (i.e. the Revelation). They would make halaal for them that which Allaah had made haraam, so they would then consider it to be halaal. And they would make haraam for them that which Allaah had made halaal, so they would then consider it to be haraam. This however does not necessitate, in an absolute sense, exiting from Islaam, rather this point it requires further explanation. So sometimes the one who falls into this reaches the point whereby he exits Islaam, and this is when they take them as legislators of Religious Law (i.e. the Revelation). So they take their legislation and they give it precedence over an above that which Allaah has legislated in His Book, and that which the Messenger (sallallaahu ‘alaihi wassallam) legislated, and they believe that this legislation that is not from Allaah and His Messenger is equal to Allaah’s Legislation or an increase upon it.

However, if they seek verdicts (fatwas) from them and they issue fatwas making haraam what is halaal, or making halaal what is haraam. So they obey them in making haraam the halaal matters, and making halaal the haraam matters by way of acting upon those verdicts – and the people obey them whilst they know they are sinning and they affirm the fact that it is a sin, yet they still follow them but they know internally what is halaal is halaal and what is haraam is haraam. This is then a major sin. https://abukhadeejah.com/ahmad-an-najmees-kitaab-at-tawheed-chapter-5-the-explanation-of-tawheed-and-the-shahaadah-laa-ilaaha-illallaah/

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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]