[2] Reflect Before Joining Riders of The “Thought Process Trojan Horse”
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Reflect Before Joining Riders of The “Thought Process Trojan Horse” With The Self-proclaimed Anti-Extremist and So-called Flexible One Who made a general statement that there should be flexibility in issues that are open for discussion and Ijtihad, but he is well-known for accompanying ahlul bidah. Listen here: https://sau.posthaven.com/abu-taymiyyah-abdur-rahman-hasan-and-dawah-man-their-dawah-is-balanced-abu-khadeejah-abdul-waahid
Al-Allaamah Rabee Bin Haadee Al-Madkhali said [may Allah preserve him] said: After speaking about those who pronounce Takfeer (F1) based on falsehood among the different factions of the Jahmiyah (F2), the Khawaarij (F3), the Rawaafid, and the Qadariyyah (F4), and the reasons for such Takfeer, Shaikhul Islaam Ibn Taymiyyah [may Allah have mercy upon him] said: “On the other side of these people who pronounce Takfeer based on falsehood, there are people who do not know the creed of Ahlus Sunnah Wal-Jamaa’ah as it should be; or they know some of it but are ignorant of others. And perhaps they conceal what they know rather than clarify it for the people. Neither do they prohibit bidah nor censure and punish proponents of bidah; rather, they may completely censure speech concerning the Sunnah and the fundamental principles of Islam, without distinguishing between what Ahlus Sunnah Wal Jamaa’ah (F4.1) says and what Ahlul Bidah Wal Furqah (F4.2) says; or they would affirm all their diverse (creeds, paths) in a manner similar to how scholars would affirm the different opinions relating to Ijtihaad topics in which difference of opinion is justified”. (F5) This path has overwhelmed many Murji’ah, jurists, those pursuing the path of asceticism, and philosophers, as well as – first and foremost – many people of desires and theological rhetoric. Both of these paths are perverted, as they exist outside of the Qur’an and the Sunnah”. [End of quote from Shaikh A-Islaam]
May Allah have mercy on Ibn Tamiyyah. Indeed, he clarified the situation of his generation and those before them; then what if he witnessed the situation of many among the innovated groups of illegal partisanship in the name of religion (F6) who ascribe themselves to Ahlus Sunnah Wal-Jamaa’ah and take cover behind them to promote their falsehoods?! What if he saw them while they have certainly gathered between the (creeds, paths, orientations) of the two groups–the khawaarij and those who follow their way in pronouncing Takfeer in the subject matter of Al-Haakimiyyah (F7) and the way of the Mur’jiah (F8) in the manner they approach the affair of people who are on the big and numerous innovations in religious affairs, and equating bidah in religion to those affairs of the religion in which Ijtihaad is justified, whose scholars are rewarded alongside a refutation against their mistakes. In the view of these people, the figureheads of misguidance and bidah are just like the leaders of guidance and Sunnah. [I] (F9) [End of quote from Al-Allaamah Rabee]
Rather, what is obligatory is to clarify what Allah sent His Messengers with and (revealed) in His Books; propagate what the Messengers brought from Allah, and fulfil the covenant which Allah took from the scholars. Therefore, it is obligatory to know what the messengers brought, believe in it, propagate it, call to it, strive for it, and weigh up all that the people pursue – by way of statements, actions, religious fundamentals, and subsidiary issues pertaining to the apparent actions of the Limbs and affairs related to actions of the heart- under Allah’s Book and His Messenger’s Sunnah- neither following desires (through) customs, a school of law, a religious order, a leader, or a predecessor; nor following conjecture based on a weak hadeeth or corrupt analogy, regardless of whether it provides some degree of certainty or not; or blind following someone whom one is not obligated to follow his statements and deeds, as Allah – in His Book – has censured people who follow conjecture and that which their souls desire, while abandoning the guidance revealed to them by their Lord. (II)
Amr Bin Al-Aas [may Allah be pleased with him] narrated that he heard Allah’s Messenger [peace and blessings of Allah be upon him] saying, “If a Mujtahid gives a verdict according to the best of his knowledge and his verdict is correct, he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, even then he will get a reward”. [Bukhari Number 7352]
Few Issues From This Hadeeth: A Mujtahid (a scholar who strives to reach a judgement) is not deprived of reward. The judgement of a non-Mujtahid is different from that of a Mujtahid. Shaikhul Islaam Ibn Taymiyyah [may Allah have mercy upon him] said that the one who speaks about the religion without knowledge and out of ignorance is guilty of lying and sin. The one who intentionally speaks to oppose the truth is threatened with entry into the fire of hell, as opposed to the affair of the one who speaks based on permissible Ijtihaad, because he strives, fears Allah as much as he is able, desires to seek knowledge as much as he was able, speaks for the sake of Allaah, knows the stronger proof and speaks based on that. This person is given two rewards if he is correct, but if he is mistaken, he receives one reward. A Mujtahid can be correct or mistaken. (III)
Al-Allaamah Rabee Bin Haadee Al-Mad’khali [may Allah preserve him] said, “We do not say that there are people of ijtihaad amongst ahlul bidah because they are followers of desires, and Allah and His Messenger have testified to this. The misguided innovator in religious affairs stirs up discord and errs, and then says to you, ‘This is ijtihad. When Hikmatiyaar and the misguided parties murdered Shaikh Jameel Ur-Rahmaan [may Allah have mercy upon him], they said, ‘This is ijtihad. They do not fall into misguidance or calamity except that they say, ‘This is ijtihad. When the errors of the upright and qualified scholars of ijtihad- for which they are rewarded—are placed on a par with Bidah, which the Messenger [peace and blessings of Allah be upon him] declared to be a path that will lead to the hellfire, then this (behaviour) is (tantamount to) falsehood, misguidance, diluting Islam, and confounding truth with falsehood. (IV)
Imaam Ibnul Qayyim [may Allaah have mercy upon him] said, “The loftiest ambition in seeking knowledge is to acquire knowledge of the Qur’an and the Sunnah- to be granted understanding by Allah (i.e. to be granted Tawfeeq to acquire sound knowledge) and through the Sunnah of the Messenger, and to familiarise oneself with the boundaries of the revelation (i.e. not going into excess or being lax in its rulings). And the most pointless ambition of knowledge seekers is to confine their ambitions to following strange issues and what has neither occurred nor been revealed; or familiarising oneself with the variations in viewpoint and exploring the statements of the scholars, without aiming to learn which of those statements is correct. Little is there to benefit from the knowledge of these people”. (V)
Imaam Ash-Shawkaanee [may Allaah have mercy upon him] said: The statement “There is no Inkaar (i.e. manifesting one’s disapproval in a stern manner) in the issues of Khilaaf (differing)” has indeed become the greatest means to blocking the path to enjoining good and forbidding evil”. (VI)
Some people are under the illusion that the statement “there is no Inkaar in issues of khilaaf” means that it is not permissible to express stern disapproval regarding any affair in which there is a difference of opinion; thus, based on this, it becomes impermissible to disapprove of a Munkar (an evil) unless there exists full agreement in doing so. This is an incorrect understanding that would necessitate the end of enjoining good and forbidding evil. What is right about the statement “there is no Inkaar in issues of Khilaaf” is that there should be neither harshness in disapproval nor reprimand with regard to those issues about which there is no apparent proof to be taken as the final (judgement).
And the foundation for this is that the matters of Khilaaf are two types: the one about which there is proof that requires it to be taken as the final (judgement), so, in this case, the proof must be taken and the opposing statement (opinion) is dismissed. And whoever follows the statement (opinion) that is proven to be contrary to the proofs is shown disapproval (i.e. he is rebutted and told that what he holds is incorrect). (F10)
The second type is those issues about which the proof has not been manifested to be taken as the final (judgement). It is an affair in which the pieces of evidence are either at contention or the views are at variance. This is an issue of ijtihad, and there is neither disapproval nor reprimand against the one in opposition; rather advice is given for acquaintance with the statement (opinion) that carries more weight. This second type is what is intended by the statement “there is no Inkaar in issues of Khilaaf”, which some people have understood in an unrestrictive manner. (VII)
——————————————-
F1:What is Takfeer? Read here by Shaikh Abu Khadeejah: https://abukhadeejah.com/no-muslim-leaves-islam-unless-he-does-something-that-nullifies-it/
F2:Who are the Jahmiyah? https://www.aqidah.com/creed/articles/xiyvh-the-first-deniers-of-allaahs-speech-a-chain-of-evil-narrators.cfm
F4: Who are the Rawafid and Qadariyyah? https://abukhadeejah.com/the-devils-deception-of-the-raafidah-shiah/ http://www.aqidah.com/creed/articles/hxnhe-the-splitting-of-the-muslim-ummah-part-3.cfm
F4.1:
https://learnaboutislam.co.uk/2011/01/distinguishing-signs-of-the-people-of-sunnah/
https://learnaboutislam.co.uk/2011/04/distinguishing-signs-people-sunnah-part-2-abu-khadeejah/
F4.2: Those who innovated beliefs and acts of worship in the religion inevitably opposed the Prophetic Sunnah and split into sects. Listen here: https://learnaboutislam.co.uk/2012/07/the-effects-of-innovation-and-its-people-upon-the-muslim-ummah/
F5: What is Ijtihaad: https://www.abukhadeejah.com/tolerated-differing-and-impermissible-differing-in-islaam/ ]
F6:What is Hizbiyyah – illegal partisanship: https://salaficentre.com/2015/03/a-precise-definition-of-hizbiyyah-by-shaikh-rabee-may-allaah-preserve-him/ ]
https://salaficentre.com/2019/01/what-is-the-meaning-of-hizbiyyah-and-what-is-the-ruling-upon-it-shaykh-ubaid-al-jaabiree/
F7: What is Al-Haakimiyyah?
http://www.salafipublications.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ07&loadpage=displaysubsection.cfm
F8: Who are the Murji’ah?
http://www.sahihalbukhari.com/sps/sp.cfm?secID=GSC&subsecID=GSC05&loadpage=displaysubsection.cfm
https://www.abukhadeejah.com/shaikh-rabees-advice-on-interacting-with-ahlul-bidah-in-the-west/
F9 and F10: http://www.themadkhalis.com/md/series/the-false-comparison-between-hadith-giants-ibn-hajar-an-nawawi-and-20th-century-ignoramuses.cfm – By Shaikh Abu Iyaad [may Allah preserve him]
Refs:
[I] Al-Mahajjatul Baydaa Fee Himaayatis Suunatil Gharraa Min Zallaati Ahlil Akhtaa’i Wa Zayghi Ahlil Ahwaa 117-118
[II] Majmoo Al-Fataawaa 12/467-468
[III] Arba’oona Hadeethaa Fee Usoolil Fiqh. pages 32-33
[IV] Ajwibatul Allaamatush Shaikh Rabee Bin Haadee Al Madkhalee Alaa As-ilah Abee Rawaaha Al-Manhajiyyah. page 20
[V] An Excerpt from Al-Fawaa’id. page: 99
[VI] As-Sayl Al-Jarraar. 4/588
[VII] Ibaaraat Moohimah. page 25
Emergency Appeal 2023
Donate
