[3] A Brief Rebuttal Against Frederic C. Hof’s Ambiguities – [Islamist Sectarianism]


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

In an article written by Mr Frederic C Hof, he stated that a leader amongst the Baathists “brought real science to strategic corruption, masquerading despotic family and minority sect rule as the modern, secular alternative to Islamist sectarianism”.

Firstly, the relationship of a Muslim with the rulers is clearly stated in the authentic Sunnah – whether the ruler is pious or wicked, we are commanded to obey them in that which is not tantamount to disobedience to Allaah.

Shaikh Abdul Waahid Abu Khadeejah [hafidhahullaah] said:

“The goal of the Jihādist sects is one and the same: rebellion against those in authority and a desire to rule over the Muslim lands. They may alter their names and titles but their ideology remains the same. Islām itself, despite what these sects assert, forbids open censure and rebellion against even the most wicked and tyrannical of Muslim rulers. The Prophet of Allāh (salallaahu ‘alaihi wassallam), upon whose statements and actions we establish our religion, stated in an authentic tradition:

“There will appear after me rulers, they will not guide by my guidance, and they will not establish my Sunnah; there will be amongst them men whose hearts will be hearts of devils in the bodies of men!” He was asked: “How should I behave, O Messenger of Allāh, if I reach that time?” He replied: “Hear and obey the Amīr (i.e. the ruler), even if he beats your back and [illegally] takes your wealth – hear and obey!”

There are five traits in this statement in the presence of which it is still obligatory to hear and obey the rulers in that which constitutes good: their lack of implementing the Prophetic guidance, their lack of implementing the Prophetic Sunnah, their having the hearts of devils, their beating their subjects and illegally taking their wealth.  A bitter pill to swallow for those not truly nurtured upon the Qurān and the authentic Prophetic Methodology.

In another authentic tradition, the Messenger (salallaahu ‘alaihi wassallam) stated:

“Hear and obey the ruler in that which is difficult for you and in that which is easy for you, in times of invigoration and in times of dislike and weariness and when others are given preferential treatment over you – even if they take and consume your wealth and they beat your back – except that you do not obey them if it involves disobedience to Allāh.” [Ref 1]

Also listen to lecture here by Shaikh Abu Iyaadh [hafidhahullaah]: https://soundcloud.com/salafi-publications/principles-from-the-sunnah-regarding-dealing-with-the-muslim-rulers

 

Secondly, secularism is not a praiseworthy alternative!

Al-Allaamah Muhammad Amaan Al-Jaamee [rahimahullaah] said:

“Secularism is clear disbelief.  Its meaning is the advocacy to abandon all religions, whether Islam, Christianity or Judaism. Secularism has two orientations—its political system is democracy and its economic system is socialism.  Secularism is disbelief and the mother of all evil.  Therefore, one should not be easy going with regards to applying the term to a Muslim who has committed a mistake. It is a grave error (to do so). [End of quote Ref 2]

As Muslims we exalt the Sharee’ah, but we also live as law abiding citizens whilst residing in the non-Muslim lands. Shaikh Abdul Waahid Abu Khadeejah [hafidhahullaah] said:

Many Islamic countries are ruled by Muslims in line with their faith and the teaching of the Qur’an and Hadeeth. They can hear the call to prayer, they are are not allowed to cohabit with the opposite sex, and must marry if they want to start a family, they cannot drink alcohol, gamble and so on. So those laws help Muslims live a more Islamic life. Offences such as rape, pedophilia and murder carry severe punishments because they are: (a) destructive crimes, (b) go against Islamic teachings, (c) ruin the fabric of civil society.

The British government is a secular government (i.e. not based on religion). It allows practices that Muslims are not allowed to indulge in, such as drinking alcohol, eating pork, partaking in interest transactions, having sexual relations before marriage. However Muslims do not have to partake in practices that go against their faith. There were many practices that took place in Makkah when the Prophet (peace be upon him) lived there for the first thirteen years of his Prophethood, the worst of those being idolatry. Other oppositions to Islam also took place (such as the killing of baby girls), but he persevered patiently with the people and did not abandon calling them to worship Allah alone and to good conduct and morals. He lived amongst them and had great concern for their spiritual well-being. [Ref 2.1]

Shaikh Abdul Waahid Abu Khadeejah [hafidhahullaah] also said:

Although Muslims in Britain are subject to British law and the British legal system, Sharī’ah tribunals are allowed in certain areas as an alternative way of resolving disputes. These are aimed at resolving commercial, civil and matrimonial disputes to the satisfaction of both sides. Sharī’ah Law is based upon the Qur’ān and Sunnah, and judgements are made in accordance to these two sources. Only those well-versed with the Religion and jurisprudence (rulings in law) are permitted to judge in Sharī’ah matters. [Ref 2.2]

Also read:

https://www.abukhadeejah.com/living-with-non-muslims-in-the-west-with-fine-conduct/

https://www.abukhadeejah.com/having-alliance-with-the-non-muslims-is-of-two-types-misunderstanding-this-affair-leads-people-astray/

https://www.abukhadeejah.com/treaties-with-the-non-muslims-do-they-necessitate-allegiance/

 

Thirdly, the term ‘Islamist’ – according to Westerners – is a person who believes strongly in Islam, especially one who believes that Islam should influence political systems, an advocate or supporter of Islamic militancy or fundamentalism, radical Islamists etc As for the term ‘sectarianism’, it means ‘very strong support for the religious or political group that you are a member of, which can cause problems between different groups’.

Observation: Mr Hof is reminded of the fact that if the term ‘Islamist’ is a person who believes strongly in Islaam, especially one who believes that Islam should influence political systems’, then indeed this is praiseworthy in the sight of Allaah.

Al-Allaamah Rabee Bin Haadee Al-Madkhalee [hafidhahullaah] said:

“The Comprehensive Sharee’ah Understanding of the ‘Al-Fiqh Fid Deen -Understanding In The Religion]: “Whoever Allaah wishes good for, He grants him understanding in the religion.” When this ‘Understanding in the religion’ is mentioned to the people, they understand it to mean the books of Islamic jurisprudence [i.e. the books that discuss the rulings related to prayer, zakat, fasting, marriage etc]. This is a deficient understanding. Fiqh [understanding] – first and foremost – is the understanding of the (sound) creed and Tawheed (i.e. sound Islamic monotheism). This is the highest level of Fiqh, because the nobility of knowledge is judged based on the nobility of its subject matter. The best and noblest subject matter is Tawheed, which teaches the people about the Attributes of their Lord and the perfection of His Attributes, about His Oneness, to worship Him (alone) and sincerely establish the religion for His Sake. Therefore, we seek understanding of Tawheed from Allaah’s Book, the (authentic) Sunnah of Allaah’s Messenger [sallal laahu alayhi wasallam] and from the understanding of our Salafus Saaleh [i.e. the Sahaabah, the Taab’een and the At-baa at-Taabi’een]. We seek understanding in all areas of (Sharee’ah) knowledge – understanding of halaal and haraam, acts of worship, mutual dealings, sound Islamic politics, economics and in every affair. All these affairs – and all praise and thanks be to Allaah – are extensively [found] in the (message) brought by Muhammad [sallal laahu alayhi wasallam].

When Fiqh is mentioned, its intended [meaning includes] understanding of every affair that is connected to our religious and worldly affairs, and the foremost of them is the knowledge of Tawheed [Islamic Monotheism]. There is nothing that can do without the knowledge of Tawheed. Some people deeply preoccupy [themselves with other] sciences and subject matters, but do not know this knowledge brought by the Messenger [sallal laahu alayhi wasallam], to such extent that you find many people who are well versed in language, Islamic jurisprudence, philosophy and the science of rhetoric, but – by Allaah – he does not know [the sound meaning] of ‘Laa ilaaha illal laah’ – the Islamic Monotheism, which Allaah sent all the Messengers with, the first and last of them. [Allaah said]:

[وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ – And verily, We have sent among every Ummah [community, nation] a Messenger [saying]: “Worship Allah [Alone], and avoid [or keep away from] all false deities.” [Surah An-Nahl Aayah 36]

Every Messenger came with this [Message], until the advent of the seal of the Messengers Muhammad [sallal laahu alayhi wasallam], who resided in Makkah for ten years and called to Tawheed. Tawheed was the foremost aspect and basis of his call. The prayer – the second pillar of Islaam after the testimony of faith ‘Laa ilaaha illal laah – was not legislated until in the 10th year [of his Messengership], and the full details [related to] Zakat was not legislated until [after his migration to] Madeenah and all the other laws. This shows the importance of Tawheed, so how is it that many people who ascribe to Islaam- those who claim knowledge – are ignorant of it, then how about the ignorant people. And due to this, Misguidance, Bidah and grave worship has become widespread, and this arose due to ignorance regarding the [perfect] Names and Attributes of Allaah and negation of Allaah’s [perfect] Attributes. And [also] a people from the other religions entered into Islaam and plotted against the people [through] corrupt sciences – rhetoric, philosophy, forged [or spurious] historical accounts [or events] and what is similar to that, and thus corrupted their [sound] creed and methodology”. [Ref 3]

Therefore, we say to Mr Hof, just as Al-Allaamah Rabee Bin Haadee [hafidhahullaah] stated,

“We seek understanding of Tawheed from Allaah’s Book, the (authentic) Sunnah of Allaah’s Messenger [sallal laahu alayhi wasallam] and from the understanding of our Salafus Saaleh [i.e. the Sahaabah, the Taab’een and the At-baa at-Taabi’een]. We seek understanding in all areas of (Sharee’ah) knowledge – understanding of halaal and haraam, acts of worship, mutual dealings, sound Islamic politics, economics and in every affair. All these affairs – and all praise and thanks be to Allaah – are extensively [found] in the (message) brought by Muhammad [sallal laahu alayhi wasallam]”.

Imaam Ash’Shaatibee [rahimahullaah] said:

“Know that Allaah has established this sharee’ah as a proof against the creation [i.e. mankind and jinn] – the old and young alike; the obedient and the disobedient; the righteous and the wicked. He did not specify the proof against anyone in exclusion of another one. Also all the other revealed laws were established as proof against all the other nations to whom they were revealed. The Sharee’ah is the judge- restrictedly and unrestrictedly; the [source of judgement] and the judge on all those who have reached the age of responsibility. It is the path attached to [what Allaah has ordained] and the Greatest Guide. And have you not seen the statement of Allaah [The Most High]?!

وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَا‌ۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَا‌ۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allah’s religion of Islamic Monotheism).’’ [Soorah Ash-Shooraa. Ayah: 52]

He [alayhis salaatu wassalaam] was the first to be guided to the Book and Eemaan, and then those who followed him. The Book is the Guide and also the Sunnah which was sent down upon him explains that guidance [i.e. the Sunnah and the Qur’aan explain each other]. All the creation [i.e. mankind and Jinn] are guided by it.

Therefore, when this is the case, the Sharee’ah is worthy of being a decisive proof against them [i.e. against mankind and Jinn] and a beacon by way of which they are guided to the truth. Their nobility is established in accordance with how far they embrace its rulings- through acting upon them in speech, belief and deeds– and not merely due to the level of their intellects or their nobility amongst their people. That is because Allaah [The Most High] has determined nobility through Taqwa and no other than it. Allaah [The Most High] said: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡ‌ۚ- Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13]

The one who is the firmest [in his  or her] adherence to the Sharee’ah is more worthy of honour and nobility, but it is not possible for the one below this [i.e. the one whose adherence to the Sharee’ah is below that of the one who is firmest in adhering to it] to reach the highest level of honour based on his adherence to the Sharee’ah. Therefore, honour is [measured] in accordance with one’s [level of adherence] to the Sharee’ah”. [Ref 4]

Therefore, adherence to the Sharee’ah – in all aspects of life – is an act of worship and to refrain from judging by the Sharee’ah is a sin.  Imaam Ibn al-Qayyim (d. 751H) said: “And it is correct that judging by other than what Allaah has revealed is both types of kufr (disbelief) – kufr asghar (the minor disbelief) and kufr akbar (the major disbelief) – and [which of the two it is] depends on the condition of the ruler. If he believes in the obligation of judging by what Allaah has revealed in this situation but turned away from it – out of disobedience – and while acknowledging that he is deserving of punishment then this is kufr asghar. And if he believes that it is not obligatory and that he has a choice in the matter – along with his firm belief that it is the judgement of Allaah – then this is kufr akbar – and if was ignorant in the matter or made an error then he is one who errs (mukhtee’) and his ruling is as the same for those who err. [Madaarij us-Saalikeen 1/337]

Imaam Abdur-Rahmaan as-Sa’dee (d. 1376H) said: “Judging by other than what Allaah has revealed is among the actions of the People of Disbelief – and it can also take one outside of the religion. And that is when he believes in its legality and its permissibility. And it can sometimes be one of the major sins and from the actions of disbelief – the one who is guilty of it will receive a heavy punishment – and He said: “And whoever does not judge by what Allaah has revealed, then they are the wrongdoers (dhaalimoon).” Ibn Abbaas said: “Kufr less than kufr and dhulm less than dhulm and fisq less than fisq. It is dhulm akbar when it is declared permissible but it is a great sin when it is done without declaring it permissible.” [Tayseer al-Kareem ar-Rahmaan 2/296-297]

Imaam Ibn al-Jawzee (d. 596H) said: “And the decisive speech in this regard is that whoever does not judge by what Allaah has revealed – while rejecting it [in belief] {jahahda) and he knows that it is Allaah who revealed it – as the Jews did – then he is a disbeliever. And whoever does not judge by what Allaah has revealed – inclining to his desires without rejecting it [in belief] then he is a dhaalim, faasiq and it has been reported from Alee bin Abu Talhah from Ibn Abbaas that he said: “Whoever rejects (jahada) what Allaah has revealed then he has disbelieved, and whoever affirms it (aqarra bihi) but does not judge by it – then he is a dhaalim, a faasiq.” [Zaad al-Maysir 2/366]

Imaam Muhammad Ameen ash-Shanqeetee (d. 1393H) said: “Know that the liberating stance in this topic is that kufr, dhulm and fisq, all of them can be used in the legislation with the intent of ‘disobedience’ at one time and with the intent of ‘kufr that ejects from the religion another time’. And whoever does not judge by what Allaah has revealed, turning away and contradicting the Messenger (sallallaahu alayhi wasallam) and nullifying the rulings (ahkaam) of Allaah, then his dhulm, fisq, and kufr – all of them are disbelief that eject from the religion. And whoever does not judge by what Allaah has revealed, whilst believing that he is committing a forbidden action and doing a reprehensible action, then his kufr, dhulm and fisq does not eject him from the religion. [Adwaa al-Bayaan 2/104]

Imaam ibn Abee Izz al-Hanafee (d. 792H) said: “And there is a matter which it is necessary to comprehend well – that ruling by other than what Allaah has revealed can sometimes be kufr that ejects from the religion and sometimes a major or minor sin – or it can be ‘metaphorical kufr’ (kufran majaaziyyan) or ‘minor kufr’ – and this is in accordance with the state of the ruler. If he believes that ruling by other than what Allaah has revealed is not waajib and that he has a choice in the matter – or if he disdains/despises it – while having conviction that it is the rule of Allaah, then this is the major kufr. And if he believes in the obligation to rule by what Allaah has revealed and in this [particular] incident [he knows it to be the rule of Allaah] but he turns away from it – whilst acknowledging that he deserves punishment then he is a disobedient person and he is termed a disbeliever with the metaphorical type of kufr or the minor type of kufr. [Sharh Aqeedat it-Tahaawiyyah p. 363]

And the Imaam and Mujaddid, Shaikh Muhammad bin Abdul Wahhaab (d. 1206H) said: “Know that those things which eject from the religion (nawaaqid) are then in number: …Whoever believes (i’taqada 0that a guidance other than that of the Prophet (sallallaahu alayhi wasallam) is more perfect or that the judgement other than his is better – such as the one who gives preference to the hukm of the tawaagheet – then such a one is a disbeliever…” [Mu’allifaat Ash-Shaikh al-Imaam Muhammad bin Abdul-Wahhaab – al-Qismul-Awwal]

Imaam Abdul-Azeez bin Baaz said: “And whoever ruled by other than what Allaah has revealed then he will not be in other than one of four situations: “

  1. The one who says: ‘I rule by this because it is superior to the Sharee’ah of Islaam.’ Such a one is disbeliever in the sense of the major disbelief.
  2. The one who says: ‘I rule by this because it is like the Sharee’ah of Islaam, so ruling by it is permissible and ruling by the Sharee’ah is permissible’. Such a one is a disbeliever in the sense of the major disbelief.
  3. The one who says: ‘I rule by this and ruling by the Sharee’ah of Islaam is superior but ruling by other than what Allaah has revealed is permissible.’ Such a one is a disbeliever in the sense of major disbelief.
  4. The one who says: ‘I rule by this’ while he believes that ruling by other than what Allaah has revealed is not permissible and who says that ‘the Sharee’ah of Islaam is superior and it is not permissible to ruler by other than it’ but he is neglectful, or treats matters lightly, or does this action due to a reason which proceeds from his rulers, then he is a disbeliever in the sense of minor disbelief which does not eject from the religion – and it is considered one of the greatest of major sins.” [Al-Hukmu bi-Ghairi Maa Anzalallaahu wa Usool ut-Takfeer p. 71/72] [Ref 5]

Therefore, if this is the Islamist intended by Mr Hof – the one who adheres to the judgement of the Sharee’ah in all aspects of life, then indeed this is praiseworthy in the sight of Allaah – Our Lord, the Lord of Mr Hof and all the creation.

 

Fourthly, if what Mr Hof intends by the term ‘Islamist’ is ‘an advocate or supporter of militancy or radicalism,’ then indeed Militancy and Radicalism are Un-Islamic, because the only people known for such behaviour are the khawaarij – those whom the Prophet [sallal laahu alayhi-wasallam] described as dogs of the hell fire and that they should be fought by the Muslim rulers. See here: http://www.kharijites.com/kj/   https://www.abukhadeejah.com/why-do-these-militant-khawarij-look-upon-the-rest-of-humankind-and-see-them-as-worthless-scum-who-can-be-killed-without-regard/

 

Fifthly, as for the term ‘Islamic Fundamentalism’, even though there is much dispute between the people regarding its meanings, however the meaning generally intended by those who use it is, ‘Strict observance of the teachings of the Qur’an and the Shari’a (Islamic Law)’. Therefore, if this is what Mr Hof intends by the term ‘Fundamentalism’, then indeed Allaah [The Exalted] said:

فَلَا وَرَبِّكَ لَا يُؤۡمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيۡنَهُمۡ ثُمَّ لَا يَجِدُواْ فِىٓ أَنفُسِہِمۡ حَرَجً۬ا مِّمَّا قَضَيۡتَ وَيُسَلِّمُواْ تَسۡلِيمً۬ا

But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission. [Surah An-Nisaa. Aayah 65]

Narrated Abu Musa (radiyallaahu-anhu): The Prophet (sallal-laahu-alayhi-wasallam) said, ‘’My example, and the example of what I have been sent with is that of a man who came to some people and said, O people! I have seen the enemy’s army with my own eyes and I am a plain warner; so protect yourselves!’ Then a group of his people obeyed him and fled at night proceeding stealthily till they were safe, while another group of them disbelieved him and stayed at their places till morning when the army came upon them and killed and ruined them completely. So this is the example of that person who obeys me and follows that truth which I have brought (the Qur’aan and the Sunnah), and the example of the one who disobeys me and disbelieves the Truth I have brought. [Saheeh Al-Bukhaari. Vol 9. Number: 7283]

Therefore, if this is what Mr Hof intends by the term fundamentalism, then indeed it is a praiseworthy deed in the sight of Allaah [The Exalted], but if he means those who advocate violence, then indeed this is the bhaviour of the khaarijites innovators – ISIS, Al-Qa’idah, Jabhat An-Nusra and their ilk amongst the terrorsists.

 

Finally, as for the term ‘sectarianism’, it means ‘very strong support for the religious or political group that you are a member of, which can cause problems between different groups’.

Observation: This definition also requires clarification and distinction, because truth must be supported and falsehood rejected. The basis of perfect truth in all aspects of life is the Qur’aan, the authentic Sunnah and the understanding of the Sahaabah. Whoever opposes one of these three sources and establishes a group or party on that basis, then indeed he is guilty of sectarianism and his deed is un-Islamic. The Messenger [sallal laahu alayhi wasallam] 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.” [Ref 6]    https://www.abukhadeejah.com/salafis-callers-to-unity-forbid-splitting-ahlul-bidah-hizbies-astray-hyde-park-social-media/

Allaah [The Most High] said:

وَأَطِيعُواْ ٱللَّهَ وَرَسُولَهُ ۥ وَلَا تَنَـٰزَعُواْ فَتَفۡشَلُواْ وَتَذۡهَبَ رِيحُكُمۡ‌ۖ وَٱصۡبِرُوٓاْ‌ۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّـٰبِرِينَ

And obey Allah and His Messenger, and do not dispute [with one another] lest you lose courage and your strength depart, and be patient. Surely, Allah is with those who are As-Saabireen [the patient ones, etc.]. [Surah Al-Anfaal Ayah 46]

[وَأَطِيعُواْ ٱللَّهَ وَرَسُولَهُ ۥ – And obey Allah and His Messenger]: Meaning: obey Allaah and the Messenger in that which you have been commanded, [and keep away from everything forbidden by Allaah and His Messenger], and adhere to this path in all circumstances. [وَلَا تَنَـٰزَعُواْ – and do not dispute (with one another)]: Meaning: Do not dispute because it will cause your hearts to become disunited [Ref A] [فَتَفۡشَلُواْ – lest you lose courage]; [وَتَذۡهَبَ رِيحُكُمۡ‌ۖ – and your strength depart]: Meaning: [If you do not obey Allaah and His Messenger, and you start disputing], your resolve will depart. You will lose your strength and the promise you have been given that you will be aided -due to obedience to Allaah and His Messenger- will be withdrawn.

[وَٱصۡبِرُوٓاْ‌ۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّـٰبِرِينَ – and be patient. Surely, Allah is with those who are As-Saabireen (the patient ones, etc.)]: Meaning: Exercise patience in obedience to Allaah [and obedience to His Messenger], for indeed Allaah will aid you and give you victory. Fear your Lord and humble yourselves to Him. [Source: (Tayseer al-kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan). Abridged & slightly paraphrased]

[Ref A]: Who causes disunity and disputes in the Ummah? Al-Allaamah Zaid Bin Haadi Al-Madkhali [may Allaah preserve him) said: ‘’The Mubtadi [the innovator] is the cause for the splitting (in the ummah); because splitting is connected to innovation and unity [upon the sound creed and methodology of the Salaf] is connected to the Sunnah. The obligation of refuting the Mukhaalif [the opposer of the truth] is not lifted from the scholar due to anticipation of harm, unless it is harm he is not able to bear. Then [in this case], Allah does not burden a soul beyond what it can bear. The earth is not devoid of people of knowledge who will carry out refutation against the Mubtadi and the Mukhaalif.” [Source: Al Ajwibah Al Mukhtasar Alaa As-ila Al-Ashrati(Page43-44)]

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

The cause of the differences that take place between the callers is the differing in methodologies. And had the callers (may Allaah guide them and grant them success) traversed a singular methodology; and that is the methodology of the Messenger [sallal-laahu-alayhi-wasallam]– that which the Messenger (sallal-laahu-alayhi-sallam) and his companions were upon, then these differences would not have occurred. Therefore, it is obligatory upon all the callers to make their methodology one–upon the Book of Allaah and the Sunnah of the Messenger of Allaah (sallal-laahu-alayhi-wasallam); and that their call is (carried out) for the sake of Allaah and to make the word of Allaah uppermost. Their call should not be for the sake of desires, raising individuals or parties; rather their call should be sincerely for Allaah’s Face, to make Allaah’s word uppermost, to follow the Messenger of Allaah (sallal-laahu-alayhi-wasallam) and to aid his Religion. (So) by way of this the differences will cease.[Source:Al-Ijaabaatul Muhimmah Fil Mashaakil Al-Mulimmah (page:221-222)]

Also read article in this link: The Splitting and Differing in the Ummah is Due to the Innovations and Innovators:

http://www.salafipublications.com/sps/sp.cfm?subsecID=GSC01&articleID=GSC010003&articlePages=2

 

Therefore, this is the distinction to be made when one speaks about Islamism and sectarianism. If these terms were given their correct meaning and applied truthfully, then the affair would not have required clarification and distinction. However, we live in era in which ideologues, many journalists and writers utilise these terms to confound truth with falsehood, therefore detail and clarification is needed. Imaam Ibnul Qayyim [rahimahullaah] said:

“The basis of Banee Aadam’s misguidance is as a result of ‘General Terms’ and ‘Ambiguous Meanings’ [i.e. terms & meanings which can either be utilised for truth or falsehood when not explained in detail and distinguished], especially if they come in contact with a confused mind, then how about when [evil] desires and misguided enthusiasm is added to that? Therefore, ask the One Who keeps the hearts steadfast [i.e. Allaah] to keep your heart firm upon His Religion and not allow you to fall into this darkness”. [Ref 7]

Imaam Ibnul Qayyim [rahimahullaah] also said:

“It is obligated on you to give detail and make a distinction, because unrestricted and general [statements] without clarification has indeed corrupted this existence [i.e. the world], and misguided the intellects and views [of the people] in every era”.

Al-Allaamah Saaleh Al-Fawzaan [hafidhahullaah] said:

“There has to be detail explanation. The one who is not proficient in giving detail should keep quiet, because benefit is not acquired from his speech. And every time error occurs, its cause is due to an absence of detail explanation regarding truth and falsehood. There has to be detail explanation and distinction and not to mix up [affairs]. Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so all of it is neither deemed to be false nor truth; rather there has to be a distinction between its truth and falsehood. All of it is neither rejected nor accepted; rather a distinction is made regarding the truth and what is correct and the falsehood and error in it. And if you are not proficient in giving detail, then you should not enter into this field”. [8]

And Allaah knows best.

To be continued InShaaAllaah


[Ref 1:  https://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/]

[Ref 2: Paraphrased: Asbaab Al-Ijaabah: Cassette 2]

[Ref 2.1: https://www.abukhadeejah.com/educate-yourself-ethics-1-1-faith-and-ethics-redstone-academy/ ]

[Reg 2.2: https://www.abukhadeejah.com/educate-yourself-ethics-1-2-shariah-redstone-academy/]

[Ref 3: Marhaban Yaa Taalibal Ilm – pages 243-244. Slightly paraphrased]

[Ref 4: Source: Al-Itisaam 3/434 slightly paraphrased]

[Ref 5: http://www.thenoblequran.com/SPS/sp.cfm?subsecID=MNJ05&articleID=MNJ050001&articlePages=1]

[Ref 6: Shaikh Abdul Waahid Abu Khadeejah referenced it as follows: Tirmidhī, no. 2641; Ibn Naṣr Al-Marwazī in As-Sunnah, no. 59; Al-Ḥakīm in Al-Mustadrak, 1/218; Al-Ājurrī in Ash-Sharīʿah, 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 from the past and present.

[Ref 7: An Excerpt from ‘As-Sawaa’iq Al-Mursalah Alal Jahmiyyah Wal Mu’attilah’ – Vol 3. page 927. slightly paraphrased]

[Ref 8: Source: An Excerpt from At-Ta-leeqaat Al-Mukhtasar Alaa Al-Qaseedah an-Nooniyyah: Vol: 1 page: 216. By Shaikh Saaleh Al-Fawzaan (hafidhahullaah). Slightly paraphrased]

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