Al-Imaam Al-Albaani (rahimahullah):
Muslims do not draw close to Allah with that which he finds the people upon, rather he only draws close to Allah by that which the Leader of Mankind, the Messenger of Allah (sallallaahu alaihi wa salam) was upon.
Silsilah al-Huda wa an-Noor 650
Al-Haafidh ibn Hajr (rahimahullah)
Indeed when a person sees his companion is sad, it’s recommended for him to speak to him (with words) which will remove his sadness and bring comfort to his soul.
Fath al-Baari vol.9 pg.292
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Al-Allaamah Ubayd Bin Abdillah Al-Jaabiree [may Allah have mercy upon him] stated, “Whoever only teaches people the Sunnah and does not warn against Bidah and its people, then verily with the passing of time affairs will enter amongst the people which are not from the Sunnah, and (subsequently) those who are not of them, from the Mubtadi’ah and people of misguidance, will be hidden amidst them. Also, whoever’s sole concern is warning (against Bidah and Mubtadi’ah) whilst he does not teach the people how to act upon the Sunnah, then there will emerge an ignorant generation that does not know the Sunnah, and they will not have a criterion (between truth and falsehood). Therefore understand and be aware of this! [(1)]
Additional clarification by Al-Allaamah Rabee bin Haadi Al-Mad’khali [may Allah preserve him]
[(1)] Annotation on “Bahjah Al-Quloob Al-Abraar” page 344
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)
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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:
Distinguishing Signs of The People of Sunnah | Abu Khadeejah
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
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Abu Hurairah [may Allah be pleased with him] reported that Allah’s Messenger [peace and blessings of Allah be upon him] said, “Indeed, from the perfection of a person’s Islam is leaving that which is of no concern to him”. [Hassan Hadith. Reported by Imaam Tirmidhi and others]
The idiotic bid’ee Muhammad Hijaab asked married youth how many times they have sex every week?!
فمن حُسن إسلام المرء تركه ما لا يعنيه، التَّدخل فيما لا يعنيه قد يُسبب مشاكل، فمن حُسن إسلام المرء، ومن حُسن إيمانه، ومن حُسن سيرته: عدم التَّدخل فيما لا يعنيه،
فالإنسان إذا ابتعد عمَّا لا يعنيه، ولم يدخل في مشاكل الناس، ولا في سؤال فلانٍ وفلانٍ عمَّا لا يعنيه، فهذا هو من كمال إيمانه؛ لأنه قد يدخل في شيءٍ يضره، أو يُشوش على غيره، أو يُسبب فتنة
Imaam Abdul Azeez Bin Baaz [may Allah have mercy upon him] said: From the perfection of a person’s Islam is to leave what does not concern him. Interfering with what does not concern him may cause problems. From the perfection of a person’s Islam, from the perfection of his Imaan, and from the perfection of his conduct is not to interfere in what does not concern him. Therefore, if a person distances himself from what does not concern him- neither interferes with people’s problems nor asks so-and-so about what does not concern him, then this is part of the perfection of his Imaan, because indeed he may enter into something that either harms him or confuses others, or causes trial. (1)
Finally, even though every sane person may regard Muhammad’s question as very strange, intrusive, disrespectful, or vulgar; however, his bidah is worse than this question. Read on the link by Shaikh Abu Iyaad [may Allah preserve him]: Muhammad Hijab, the Falasifah, Mutafalsifah, and Jahmiyyah: Laying the Foundations for the Dīn of the Philosophers and Jahmites:
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] stated in his Tafseer of Juz Amma that (Allaah began with the mention) of Abu Lahab’s two hands: ”Perish the two hands of Abu Lahab” because they are the instruments of work and movement, giving and taking.
Likewise, we find the scholars mentioning that Allaah rebuked Abu Lahab with this great rebuke, which is ignominy for him in this life and the next- a complete loss and wretchedness, and he will achieve no success. He died a disbeliever and was not benefited by his worldly possessions.
Yahyah Al-Haddaadi [may Allaah guide him] supplicated against Shaikh Abdullaah Al-Bukhaari [may Allaah preserve him], whilst seeking to defend his Haddaadiyyah: Click here and listen here:
More about al-Hajuri Al-Haddaadi on this link: http://www.alhajuri.com/articles/wudqlwq-shaykh-rabee-al-hajuri-is-worse-than-the-haddaadiyyah.cfm
The Messenger [peace and blessings of Allaah be upon him] said: “The over-stringent ones are destroyed”. Imaam Nawawi [may Allaah have mercy upon him] said, “The over-stringent ones are those who look too deeply (into affairs) and are excessive- those who exceed the Hudood [prescribed legislated sharia boundaries] in their statements and actions”. [Saheeh Muslim Number:2670 and Sharh Saheeh Muslim: Vol 16. Page 180 or page 220]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Make Sure Friendship Is Neither Based On Desires Nor Flattery, Because all of That Will Lead to Harm In This Life and The Next
Allaah [The Most High] said:
ٱلۡأَخِلَّآءُ يَوۡمَٮِٕذِۭ بَعۡضُهُمۡ لِبَعۡضٍ عَدُوٌّ إِلَّا ٱلۡمُتَّقِينَ
يَـٰعِبَادِ لَا خَوۡفٌ عَلَيۡكُمُ ٱلۡيَوۡمَ وَلَآ أَنتُمۡ تَحۡزَنُونَ
ٱلَّذِينَ ءَامَنُواْ بِـَٔايَـٰتِنَا وَڪَانُواْ مُسۡلِمِينَ
ٱدۡخُلُواْ ٱلۡجَنَّةَ أَنتُمۡ وَأَزۡوَٲجُكُمۡ تُحۡبَرُونَ
يُطَافُ عَلَيۡہِم بِصِحَافٍ۬ مِّن ذَهَبٍ۬ وَأَكۡوَابٍ۬ۖ وَفِيهَا مَا تَشۡتَهِيهِ ٱلۡأَنفُسُ وَتَلَذُّ ٱلۡأَعۡيُنُۖ وَأَنتُمۡ فِيهَا خَـٰلِدُونَ
وَتِلۡكَ ٱلۡجَنَّةُ ٱلَّتِىٓ أُورِثۡتُمُوهَا بِمَا كُنتُمۡ تَعۡمَلُونَ
لَكُمۡ فِيہَا فَـٰكِهَةٌ۬ كَثِيرَةٌ۬ مِّنۡهَا تَأۡكُلُونَ
Friends on that Day will be foes one to another except Al-Muttaqoon (the pious). (It will be said to the true believers of Islamic Monotheism): My worshippers! No fear shall be on you this Day, nor shall you grieve; (You) who believed in Our Aayat [proofs, verses, lessons, signs, revelations, etc.] and were Muslims. Enter Paradise, you and your wives, in happiness. Trays of gold and cups will be passed round them, (there will be) therein all that the one’s inner selves could desire, all that the eyes could delight in, and you will abide therein forever. This is the Paradise which you have been made to inherit because of your deeds which you used to do (in the life of the world). Therein for you will be fruits in plenty, of which you will eat (as you desire). [Surah Az-Zukhruf. Aayaat 67-73]
[ٱلۡأَخِلَّآءُ يَوۡمَٮِٕذِۭ – Friends on that day] – Meaning: On the day of judgement, those who befriended one another [in this worldly life] based on disbelief, belied [Allaah and His Messenger] and [based on] disobedience to [Allaah and His Messenger], [بَعۡضُهُمۡ لِبَعۡضٍ عَدُوٌّ – (They) will be foes one to another]- Meaning: Because their friendship and love for one another [in the worldly life] was for other than the sake of Allaah, so they will become enemies one to another [on the day of judgement]; [إِلَّا ٱلۡمُتَّقِينَ – Except Al-Muttaqeen (the pious)]- Meaning: Those who kept away from shirk and disobedience, because their love for one another will continue.
Thereafter, Allaah mentioned the reward [that will be bestowed on those who feared Him in the worldly life], and that [Allaah] will address them with that which will gladden their hearts and dispel every evil from them, saying: [يَـٰعِبَادِ لَا خَوۡفٌ عَلَيۡكُمُ ٱلۡيَوۡمَ وَلَآ أَنتُمۡ تَحۡزَنُونَ- My worshippers! No fear shall be on you this Day, nor shall you grieve]- Meaning: Neither will you encounter any fear from those affairs one will come across nor grieve about that which has already taken place, because after that which is hated has been removed [i.e. fear of judgement] from every direction, then that which is beloved and sought after is reached.
Then Allaah said: [ٱلَّذِينَ ءَامَنُواْ بِـَٔايَـٰتِنَا َ – (You) who believed in Our Ayat (proofs, verses, lessons, signs, revelations, etc.)] – Meaning: Allaah described them as those who believed in His Aayaat, and this includes testifying to its truthfulness as well as those affairs without which this testification cannot be complete [or perfected], such as having knowledge of its meaning and acting upon what it necessitates. [وَڪَانُواْ مُسۡلِمِينَ – and were Muslims]- Meaning: They [willingly] submitted to Allaah in all circumstances, so they combined the characteristics of outward [righteous] deeds and [righteous] deeds [of the heart and soul]. [Ref 1]
ٱدۡخُلُواْ ٱلۡجَنَّةَ أَنتُمۡ وَأَزۡوَٲجُكُمۡ تُحۡبَرُونَ
يُطَافُ عَلَيۡہِم بِصِحَافٍ۬ مِّن ذَهَبٍ۬ وَأَكۡوَابٍ۬ۖ وَفِيهَا مَا تَشۡتَهِيهِ ٱلۡأَنفُسُ وَتَلَذُّ ٱلۡأَعۡيُنُۖ وَأَنتُمۡ فِيهَا خَـٰلِدُونَ
وَتِلۡكَ ٱلۡجَنَّةُ ٱلَّتِىٓ أُورِثۡتُمُوهَا بِمَا كُنتُمۡ تَعۡمَلُونَ
لَكُمۡ فِيہَا فَـٰكِهَةٌ۬ كَثِيرَةٌ۬ مِّنۡهَا تَأۡكُلُونَ
Enter Paradise, you and your wives, in happiness. Trays of gold and cups will be passed round them, [there will be] therein all that the one’s inner selves could desire, all that the eyes could delight in, and you will abide therein forever. This is the Paradise which you have been made to inherit because of your deeds which you used to do [in the life of the world]. Therein for you will be fruits in plenty, of which you will eat [as you desire].
Ref 1: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’. Slightly paraphrased
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
We Acknowledge That One Can Encounter Hardship When Striving to Abandon Habits
Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: Hardship is only encountered by the one who abandons the Ma’loofaat and Awaa’id [i.e. those habitual things, deeds, practices, customs etc] for other than the sake of Allaah. As for the one who abandons them truthfully and sincerely from the bottom of his heart- for the sake of Allaah alone- then indeed he does not encounter any difficulty due to abandoning them except in the beginning, in order that he is tested as to whether he is truthful or untruthful in abandoning them? If he exercises a little bit of patience, its [i.e. that abandonment] will alternate into pleasure. Ibn Seereen said that he heard Shurayh swearing by Allaah that “A servant does not abandon anything for the sake of Allaah and finds a loss in that.” And their statement [i.e. the people of knowledge] that ‘whoever abandons something for the Sake of Allaah, Allaah will replace it with what is better.” This is true. This compensation is of different types and the best of that which a person is compensated with is: the desire and yearning to get close to Allaah, seeking after Allaah’s pleasure, love of Allaah, and the heart granted-by way of it- tranquility, strength, enthusiasm, happiness and being pleased with its Lord [The Most High]. (1)
Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: It is obligated on every Muslim that he does not depend on custom; rather he presents it to the pure Islamic legislation [to be judged], so whatever the Islamic legislation affirms is permissible and whatever it does not affirm is impermissible. The customs of the people are not proof to determine the lawfulness of anything. All the customs of the people in their countries or tribes must be presented to the Book of Allaah and the Sunnah of His Messenger [peace and blessings of Allaah be upon him] for judgement, so whatever Allaah and His Messenger made permissible is permissible, and whatever they forbid, then it is obligatory to abandon it even if it is the custom of the people. (2)
Even The Scholars Have Been Warned Regarding Odd, Ambiguous or Weak Verdicts
Ibrahim Ibn Abee Ablah (died 152AH – may Allaah have mercy upon him) said, “He who carries the odd affairs of knowledge carries a lot of evil”. (3)
Abdur Rahmaan Bin Mahdi (died 198AH – may Allaah have mercy upon him) said, “The one takes the odd affairs of knowledge cannot be an Imaam in knowledge”. (4)
Imaam Ash-Shaatibee [may Allaah have mercy upon him] said: “If desires enters (a person), it leads to following the ambiguous affairs out of being eager to prevail and become victorious through establishing (lame) excuses in issues related to difference of opinion (or differing); but rather it leads to splitting, disharmony, enmity and hatred due to the different desires and lack of (sound) agreement; however, the Shariah came to curtail (vain) desires completely. If some of the premises of the evidence was not established except through desires, it will not result except in following desires and that is contrary to the Shariah; and opposing the Sharia is not part of the Shariah at all. Therefore, following desires in relation to what one may regard to be adherence to the Shariah is tantamount to misguidance in the Shariah”. (5)
Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: “It is not permissible for a Mufti to act upon whatever he wants from the statements (of the scholars) and the different angles upon they seek to establish the proofs, without examining the affair that carries the weightier proof. The scholars hold a consensus that it is forbidden to do this”. (6)
Imaam Ibnul Qayyim [may Allaah have mercy upon him] also stated, “It is not permissible to act and issue fatwas in the religion ordained by Allaah [The Almighty] based on desires, preference and what is agreement with one’s goal, so he seeks a saying that agrees with his goal and the goal of those who love him; then he acts according to it, issues fatwa according to it and judges according to it; judges his enemy and issues fatwas against him. This is one of the most sinful acts and one of the greatest of sins, and Allaah’s Aid is sought (against this behaviour)”. (7)
Al-Allaamah Saalih Al-Fawzaan [may Allaah preserve him] stated: “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 difficult 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. (8)
When Can One Manifest Stern Disapproval In Issues of Khilaaf?
https://salaficentre.com/2023/02/19/when-can-one-manifest-stern-disapproval-in-issues-of-khilaaf/
May Allaah keep include us and all our youth amongst those who always seek after what is praiseworthy and better for our Imaan and characters Aameen.
Photography, Selfies and Picture-making are from the Major Sins, Proven by the Authentic Narrations: Heads and Faces on Photos Should be Erased or Removed: That is the Sunnah.
https://abukhadeejah.com/photography-and-picture-making-adh-dhahabi/
The Prohibition of Al-Qaza’ ― A Type of Hairstyle Disallowed by Allah’s Messenger Where a Part of the Head is Shaved and Other Parts are Left Long… Imitating the Styles and Fashions of the Unbelievers.
https://abukhadeejah.com/the-prohibition-of-qaza-hairstyle-disallowed-by-allahs-messenger/
[Ref 1: Al-Fawaa’id page 166]
[Ref 2: Majmoo Al-Fataawas 6/510]
[Ref 3: Siyar A’laam An-Nubula 6/324]
[Ref 4: At-Tamheed 1/64 by Ibn Abdil Barr]
[Ref 5: Al-Muwaafaqaat 5/221]
[Ref 6: I’laam al-Muwaqqi’een 6/124]
[Ref 7: I’laam al-Muwaqqi’een 6/125]
[Ref 8: An Excerpt from Sharh Masaa’il Al-Jaahiliyyah. pages 74-77]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Al-Allaamah Rabee Bin Haadee [may Allaah preserve him] stated: It is obligated on the Taa’ifatul Mansoorah [i.e. the aided group] – those whom Allaah’s Messenger gave glad tidings that they will remain (upon truth) and will be aided; neither harmed by those who betray them nor by those who oppose them till the end of time – to establish brotherhood for the sake of Allaah, co-operate upon righteousness and piety, roll up their sleeves and get to work, so that this great status is maintained, which is that they will be manifest upon the truth, neither harmed by those who forsake them nor by those who oppose them. And acquaintance with the truth cannot be except by way of the knowledge inherited from the Prophets and Messengers [peace be upon them], and from the seal of the Prophets [i.e. the Messenger Muhammad]. The scholars are the inheritors of the (knowledge left behind by) the Prophets in calling to the path of Allaah, (in propagating) Allaah’s Message and in enjoining good and forbidding evil. (1)
The Prophet [peace and blessings of Allaah be upon him] said, “There will not cease to be a group amongst my Ummah upon the truth; neither will they be harmed by those who betray them nor those who oppose them until the command of Allaah arrives [i.e. the day of judgement]”. [Bukhaari]
Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] stated: This group will not cease to exist in the Ummah. The Ummah will not be deprived of this Sunni Group. This Taa’ifah can be one group. If it adheres to the Qur’aan and the Sunnah, it is the Taa’ifah Al-Mansoorah [The Victorious Group], even if it is only one. The Ummah will not lose this Sunni Group, this good group, and all praise be to Allaah – until the command of Allaah comes to pass [i.e. the day of judgment]. ‘They will not be harmed by those who forsake them’. Amongst the people are those who forsake them and those who oppose them, but they will not be harmed. This is from Allaah’s Grace upon His servants and that He will establish the truth for the one who aids the truth and call to it, even if evil is rife. There will be those who adhere to good, call to it and disseminate it amongst the people. Not all the Ummah will be misguided, but some will remain upon truth, but they might be strangers [i.e. their affair will be strange to the people], just as the Prophet [sallal laahu alayhi wasallam] said, “Islam began as a strange thing and it will return as a strange thing, and glad tidings to the strangers”, so they said, ‘Who are the strangers O Messenger of Allaah? He said, ‘They are those who will be upright when the people become corrupt’.. and in another version of this hadeeth, “Those who rectify what the people have corrupted’. These are the strangers, because the majority of the people oppose them, belittle, forsake and keep away from what they are upon, but this will not harm them, “They will never be harmed by those who forsake them nor by those who oppose them’. Allaah will make them remain so that His Proofs remain amongst the creation until the end of time. This group might be in the East, the West, or the North etc…They are not in a specific place, but they are present. Whoever wants will find it. It is present and all praise is due to Allaah. Alhamdulil laah, we – at present – are upon a correct methodology, upon a sound methodology; our methodology is that which the Qur’aan and sunnah necessitate, our learning is based upon the Qur’aan and the Sunnah. We study Tafseer, hadeeth and its explanation, the Aqeedah of the pious predecessors and that which they were upon. Alhamadulil laah at present we are upon a correct path, a sound methodology and straight path. We ask Allaah to keep us firm upon it until we meet him, neither substituting nor changing it. [Paraphrased Excerpt: Listen to audio here: https://safeyoutube.net/w/TlUI
[Ref 1: An Excerpt from Marhaban Yaa Taalibal Ilm’ page 200. slightly paraphrased]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
A Scholarly and Truthful Response Regarding Ilmul Ghayb (Knowledge of The Unseen) For The One Who Asked!
Allaah (The Most High) said: [وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ – And with Him are the keys of the Ghaib (all that is hidden), none knows them but He].
In his explanation of the above Ayah, Imaam Ash-Shanqeetee (may Allaah have mercy upon him] brought a number of robust proofs to demonstrate and establish that even the most knowledgeable amongst the creation- Allaah’s Messengers and Angels-do not posses knowledge of the Unseen. The Imaam [may Allaah have mercy upon him] said:
Proof A: Aa’isha (may Allah be pleased with her] was falsely accused and the Prophet (peace and blessings of Allah be upon him] did not know whether she was innocent or not until Allaah informed him, saying: [ أُولَٰئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ- ‘Such (good people) are innocent of (each and every) bad statement which they say].
Proof B: Prophet Ibraaheem (peace be upon him) slaughtered a lamb for the angels, whilst not knowing that they were angels until they informed him that they were angels. Allaah said that the angels said to him: [إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ – We have been sent against the people of Lout (Lot). (11:70)]
Proof C: When the angels came to Prophet Lut (peace be upon him), he did not know that they were angels, and due to that Allaah said: [عَصِيبٌ سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَٰذَا يَوْمٌ – He was grieved on their account and felt himself straitened for them (lest the town people should approach them to commit lewdness with them). He said: This is a distressful day]. And because of this Allaah said that lut said: [لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَىٰ رُكْنٍ شَدِيدٍ – Would that I had strength (men) to overpower you, or that I could betake myself to some powerful support (to resist you). (11:80)]. He did not know the news the angels brought until they said to him: [إِنَّا رُسُلُ رَبِّكَ لَنْ يَصِلُوا إِلَيْكَ – Verily, we are the Messengers from your Lord!]
Proof D: Prophet Ya’qoob (peace be upon him) lost his eye sight due to grieving for Yusuf (peace be upon him), whilst he was in Egypt. He did not know anything about Yusuf until Allaah reveal news about him.
Proof E: Prophet Sulaymaan (peace be upon him), even though Allaah gave him authority over the devils and subjugated the wind in his service, did not know about the people Bil Qees until the Hud’hud came with news about them. Allaah said that the Hud’hud said: [أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ – I have grasped (the knowledge of a thing) which you have not grasped and I have come to you from Saba’ (Sheba) with true news].
Proof F: Prophet Nuh (peace be upon him) did not know that his son – who was drowned- was not from those members of his household who were to be saved, as Allaah said that Nuh said: [رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ – O my Lord! Verily, my son is of my family! And certainly, Your Promise is true.(11:45)]
He did not know the reality of the affair until Allaah informed him, saying:
[بِهِ عِلْمٌ ۖ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ ۖ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ – He said: “O Nuh (Noah)! Surely, he is not of your family; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonish you, lest you be one of the ignorant].
And indeed Allaah (The Most High) also stated in Surah Hud about Nuh that he said to his people: [وَلَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ -And I do not say to you that with me are the Treasures of Allah, “Nor that I know the Ghaib (unseen)].
Proof G: And when Allaah said to the Angels: [هَٰؤُلَاءِ إِنْ كُنْتُمْ صَادِقِينَ أَنْبِئُونِي بِأَسْمَاءِ -Tell Me the names of these if you are truthful]; Allaah said that the angels replied: [قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا -They (angels) said: “Glory be to You, we have no knowledge except what you have taught us.
Therefore, it is very clear that the most knowledgeable amongst the creation, the Messengers and the Angels, do not know anything of the unseen except what Allaah makes known to them. Allaah (The Most High) informs His Messengers what He wishes from the knowledge of the Unseen, as Allaah stated:
[وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَٰكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ ۖ- Nor will Allah disclose to you the secrets of the Ghaib (unseen), but Allah chooses of His Messengers whom He pleases].
And Allaah said: [إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَد- (He Alone) the All-Knower of the Gha’ib (unseen), and He reveals to none His Gha’ib (unseen).” Except to a Messenger (from mankind)…[An Excerpt from ‘Tafseer Al-Qur’aan Bil-Qur’aan Min Adwaa Al-Bayaan’ pages 169-170’ Daar Hady An-Nabawiy’ 2nd ed. (1431AH -2010)]