In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Busayree stated:
يا أكرم الخلق ما لي من ألوذ به * سواك عند حلول الحادث العمم
إن لم تكن في معادي آخذاً بيدي * فضلاً وإلا فقل : يا زلة القدم
فإن من جودك الدنيا وضرتها * ومن علومك علم اللوح والقلم
[ومن علومك علم اللوح والقلم]: Al-Allaamah Abdur Rahmaan Abaa Batayn [may Allaah have mercy upon him] said: [مقتضى هذه الأبيات إثبات علم الغيب للنبي صلى الله عليه وسلم – These lines of poety imply affirming knowledge of the unseen for the Prophet [peace and blessings of allaah be upon him]. (1)
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]. [Surah Al-An’aam. Aayah 59]
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 said:
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].
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)]
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!]
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.
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].
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)].
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 (amongst humankind). (2)
Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] said, “The Burdah contains Shirk. The Shirk in it is very clear. None defends it except an ignoramus or a misguided person – a misguided person who affirms falsehood or Shirk, and Allaah’s Aid is sought! Listen here: https://video.link/w/DAzDd https://video.link/w/WEzDd
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Narrations Regarding Humility In The Path of Knowledge and Being Unnoticed Cannot Be Misconstrued By Those Who Utilise Them to Degrade The Status of Others and Inflate Their Own Status, Or Those Seeking to Rewrite History Due to Desperately Seeking Recognition
Imaam Fudayl Ibn Iyaadh [may Allaah have mercy upon him] said, “If you are able not to be known, then do so. Is there anything against you if you are unknown? Is there anything against you if you are not praised? Is there anything against you if you are considered blameworthy in the sight of the people but praiseworthy in the sight of Allaah [The Mighty and Majestic]?” (1)
Imaam Ibraaheem An-Nakha’ee [may Allaah have mercy upon him] said, “It is enough a trial that a person is pointed out due to his religious or worldly affairs, except the one whom Allaah protects”. (2)
Al-A’mash [may Allaah have mercy upon him] said, “We tried very hard to get Ibraaheem An-Nakha’ee [may Allaah have mercy upon him] to sit at a place where people can listen to him and we wanted him do do so, but he refused”. (3)
Imaam Maalik [may Allaah have mercy upon him] said, “I used to come to Naafi [may Allaah have mercy upon him] the freed slave of Ibn Umar [may Allaah be pleased with him and his father], whilst I was a young boy, so he would come down and talk to me, and he would sit in the mosque after the morning prayer, hardly anyone would come to him. When the sun rose, he would go out, and he used to wear a cloak and not speaking to anyone. I used to see him after the morning wrapped in a black cloak. (4)
Ibraaheem An-Nakha’ee [may Allaah have mercy upon him] used to say, “I spoke in affairs of knowledge, and if I found someone else to do so, I would not speak”. (5)
Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “Allah loves a slave who is pious, self-sufficient and unnoticed.” [Saheeh Muslim 2965]
Taqiy- Pious: Fears Allaah [The Mighty and Majestic], so he fulfils Allaah’s commands and keeps away from what Allaah has prohibited. Fulfils Allaah’s commands, such as performance of the prayer and performs it in congregation in the Masjid, pays the zakaat and gives it to the one entitled to it, fasts the month of Ramadhaan, treats orphans with kindness and other types of acts of piety, righteousness and means to doing good.
Ghaniy- self-sufficient: Has no need of the people and suffices himself with Allaah. He does not ask the people anything (I) and does not lower himself to the people (i.e due to being in need of them) (II); rather he is not in need of the people. He knows himself, suffices himself with his Lord and does not pay attention to other than his Lord.
Khafiy- hidden or unnoticed: He does not make himself manifest and does not give importance to manifesting himself amongst the people, to be pointed out or for people to speak about him. You find him between his house and his (local) Masjid vice versa; from his house to his relatives and his brothers, whilst being unnoticed, and makes himself unnoticed. However, this does not mean that if Allaah grants a person knowledge, he confines himself in his house and does not teach the people. This is in opposition to piety (because) teaching the people is better for him than being confined in his house and does not benefit the people with his knowledge, (III) or he sits in his house and does not benefit the people with his wealth; rather if the affair is between being conspicuous- to manifest himself or make himself visible, and between hiding himself (i.e. without a need to make himself manifest), then he chooses to hide himself; but if it is the case that he must make himself apparent, then he has to make himself apparent. This is beloved to Allaah [The Mighty and Majestic]. (6)
Footnotes:
(I) Asking the people: Al-Allaamah Rabee Bin Haadee [may Allaah preserve him] quoted Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] who stated, “The initial affair with regards to asking the creation is that it is forbidden to do so, but it is permissible in when there is a necessity, but it is better to abandon doing so out of reliance on Allaah. [See Qaa’idah Jaleelah Fee at-tawassul Wal-Waseelah. page 7. Publisher Maktabah al-Furqan. 1st Edition 1422 (Year 2001)]
(II) Lowering Oneself: Imaam Ibn Hibbaan [may Allaah have mercy upon him] said, “It is obligated on a sensible person that he adheres to humility and avoids pride. Humility is of two types- the first one is praiseworthy and the other is blameworthy. Praiseworthy humility is that one abandons insolence and mockery. Blameworthy humility is that a person humbles himself in the presence of one who possesses the things of the worldly life and desiring what such a person possesses. Therefore, a sensible person maintains his abandonment of blameworthy humility in all circumstances and he does not depart from praiseworthy humility. [An Excerpt from Rawdatul Uqalaa page 58]
(III) The Scholars are three types: Shaikh Abdullah Al-Bukhaari [may Allaah preserve him] stated, Shaikh Abdullah Al-Bukhaaree [may Allaah preserve him] stated, “Ibn Abee Shaybah [may allaah have mercy upon him] reported in Al-Musannaf and Abu Nu-aym [may Allaah have mercy upon him] in Al-Hilya [5/12] with an authentic chain from Abu Muslim Al-Khawlaani [may Allaah have mercy upon him], who said, ‘The scholars are three types- a man who lives with his knowledge and the people live with it alongside him; a man who lives with his knowledge and none else lives with it alongside him, and as for the third man, the people live with his knowledge and it destroys him’. The intent behind this speech: Indeed the first (man) knows, acts and teaches. As for the second, he knows and acts, but does not teach. As for the third, he knows and teaches, but does not act! We ask Allaah for steadfastness and well-being”. [ المقالات الشرعية– pages: 23-24] [End of quote]
Therefore, be alert! If the elder teachers – in the UK – who are known for Salafiyyah make themselves obscure and unnoticed, the common people will search for the ignoramuses and false claimants to Salafiyyah. Likewise, whenever a person appears and seeks to claim that which he neither did nor witness in order to rewrite history and promote himself, then indeed it is incumbent upon us remind people of history. https://researchingsalafism.com/the-emergence-of-salafism-in-the-uk/
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Allaah [The Most High] stated that Prophet Ibraaheem [peace be upon him] said:
[ وَٱجۡعَل لِّى لِسَانَ صِدۡقٍ۬ فِى ٱلۡأَخِرِينَ – And grant me an honourable mention in later generations]. Imaam As-Sadi [may Allaah have mercy upon him] said, “Meaning, grant me an honourable mention until the end of time”. Alllaah answered his supplication, granted him knowledge and wisdom which made him one of the most virtuous Messengers, joined him with his brothers amongst the Messengers, made him beloved, acknowledged, exalted and praised amongst the followers of all religions throughout time. (1)
Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: The difference between the desire for righteous leadership as opposed to merely desiring leadership: It is the difference between exalting the command of Allaah and being sincere to Allaah as opposed to love of exalting oneself and hastening towards the fulfilment of desires. Indeed the one who is sincere to Allaah and exalts Him, he loves that his Lord is obeyed and not disobeyed; [loves that] Allaah’s Word should be uppermost and that all affairs of the religion should be established sincerely for the sake of Allaah, and [that] the servants should obey Allaah’s commands and keep away from what Allaah has forbidden. He is sincere in his servitude to Allaah and sincere to Allaah’s creation in calling them to the path of Allaah. So he loves to be [an upright] leader in the religion; rather he asks his Lord to make him from the leaders of the righteous people who are followed, just as he is a follower of the righteous. Therefore, if this servant -[i.e. this person] who calls to Allaah- loves that he is considered dignified in the eyes [of the people], revered and beloved in their hearts and is one followed amongst them, so that he is trusted by them and they follow the example of the Messenger through him, then this [desire of his] does not harm him; rather he is praised for it. That is because the caller to Allaah loves that Allaah is obeyed and singled out in worship. He loves to be a means by way of which [people] are aided to [obey Allaah, single out Allaah in worship and follow the Messenger]. And due to this, [when] Allaah mentioned those chosen slaves of His- whom He praised in His revelation and will grant the best of reward on the day they meet Him- He mentioned them with the best of their deeds and characteristics, and then said: [ وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٲجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا – And those who say: “Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the Muttaqun]. (pious) 25:74
So they ask Allaah to grant them the comfort of the eye by making their wives and offspring obedient to Allaah, and to grant them happiness in their hearts due to being followed by the righteous in obedience and servitude to Allaah. That is because a trustworthy leader in the religion co-operates with [others] upon obedience [to Allaah and His Messenger], and that is to call them to [sound] leadership in the religion, whose foundation is patience and certainty, as Allaah [The Most High] said: [ وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ – And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). [32:24]
Therefore, in their supplication -[in Surah Al-Furqaan Ayah 74]- to Allaah that He makes them leaders of the righteous people, is that Allaah guides them, grants them success, bless them with beneficial knowledge and righteous actions–outwardly and inwardly–without which [sound] leadership in the religion cannot be achieved.
This is different from [merely] seeking leadership, for indeed its seekers hasten to obtain it in order to achieve their goals, [such as] exaltedness in the earth; enslavement of the hearts to them, attachment to them and aiding them in all their goals, whilst they are exalted and everyone subservient to them. This pursuit of leadership brings about corruption-which none can enumerate except Allaah- such as rebellion, envy, transgression, enmity, oppression, trials, being ardent in defending oneself at the expense of violating the rights of Allaah, exalting those despised by Allaah and belittling those honoured by Allaah. (2)
[Ref 1: An Excerpt From Tafseer As-Sadi. slightly paraphrased]
[Source: An Excerpt from ‘Ar-Rooh’ pages 487-489’. slightly paraphrased]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Shaikh Abu Khadeejah [may Allaah preserve him] stated – in his refutation against the Khabeeth Muhammad Hijaab – that Hijaab was rebutted by the Raafidi, so a misguided one utilised falsehood to rebut another misguided one! Indeed, this statement of Shaikh Abu Khadeejah reminds us of what Shaikhul Islaam ibn Taymiyyah [may Allaah have mercy upon him] as follows: “The people of bidah, such as the khawaarij, initiate an innovation in religion, excommunicate the one who opposes them and declare lawful the shedding of his blood. These people refute the innovation of each other, whilst he (i.e. the refuter) is also an innovator. So he refutes a bidah with another bidah and falsehood with falsehood”. (1)
Firstly, Subhaanallaah! A Raafidi Khabeeth refutes Hijaab with falsehood, whilst Hijaab is also upon falsehood, rather – as Shaikh Abu Khadeejah stated – Hijaab attempted to argue based on logic instead of referring back to the Kitaab and the Sunnah and then ended up agreeing with the Raafidi’s view that he can revile Aa’isha and Mu’aawiyah [may Allaah be pleased with them] and referring to the Raafidi as Habeebee, and thus the two criminals – Hijaab and the Raafidi – supported each other. Allaah [The Exalted] said: [وَكَذَٲلِكَ نُوَلِّى بَعۡضَ ٱلظَّـٰلِمِينَ بَعۡضَۢا بِمَا كَانُواْ يَكۡسِبُونَ – And thus We do make the wrong doers (supporters and helpers) one to another (in committing crimes etc.), because of that which they used to earn]. [Surah Al-An’aam. Aayah 129]
Imaam Al-Barbahaaree [may Allaah have mercy upon him] said, “He who loves the deeds of a people, good or bad, is just like the one who commits them”. Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him]commented on the above statement of Imaam Al-Barbahaaree as follows, “He who loves the deeds of a people is just like one who commits them; so if those (deeds) are good he gets a reward similar to theirs, and if those (deeds) are bad he bears the burden and sin similar to theirs. We seek Allaah’s refuge from that! And due to this, it has been reported concerning the one that wishes to be like the scholar who teaches the people good, that he will get a reward similar to that of (that Scholar). And the one that wishes to be like the rich person who spends his wealth in the path of Allah, (then) he will receive a reward similar to that of (that rich person) in accordance with his intention. Likewise, the opposite of this is (with regards) to the one who wishes to be like the criminal and the people of sin, (and) wishes to be their partners in sin or give support to their views and hold it to be true, (then) he is like them even if he did not commit an act similar to theirs, (but) solely (due to the fact that) he held their views to be correct and took their side. [It-haaful Qaaree Bitta’liqaat Alaa Sharhis Sunnah Lil Imaam Barbahaaree’ Vol: 2. page 113-114]
Secondly, even if Hijaab defended the Sunnah, he is not one to be associated with until he abandons his bidah, as Imaam Ahmad [may Allaah have mercy upon him] said, “Do not sit with ahlul kalaam even if they defend the Sunnah”. (2)
Al-Haafidh Ibn Abdul Barr [may Allaah have mercy upon him] said, “The people upon the correct understanding of the religion and those who cling to the (authentic) narrations of the [Messenger (peace and blessings of Allaah be upon him) and that of the pious predecessors] in all the regions are agreed that ahlul kalaam are people of Bidah and deviation. (All the scholars of the authentic Sunnah) do not consider them to be from those who have been given sound understanding in the religion; rather the scholars are those who adhere to the (authentic) narrations of the [Prophet and that of the pious predecessors] and they have been given sound understanding in that”. (3)
Finally, we say to those duped by the Khabeeth Muhammad Hijaab that 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 religious innovation are all falsifiers, liars and sinners. They are not cautious – neither do they pay attention nor do they fear, and together with that 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 He has ordained – breaking its commands and prohibitions, nullifying and weaking 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. (4)
Shaikh Abu Khadeejah [hafidhahullaah] Revealed Another Affair – at Friday Lesson (11/11/22) – Regarding The Shameless Khabeeth Muhammad Hijaab! Listen Attentively From 35mins Onwards
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Imaam Ibnul Qayyim [may Allaah have mercy upon him] said:
Ignorance: This reason is mostly what overwhelms the majority of people, for indeed the one who is ignorant of something will show enmity to it and its people. If in addition to this reason, (the person) hates the one who commands him to (follow) the truth, harbours enmity and envy, then this (i.e. reason behind being prevented from accepting the truth) becomes more intense. If in addition to this, it (i.e. the truth) opposes the ones close to his heart, his customs, the one who nurtured him, the ways of his forefathers and the ones he loves and exalts, then this (i.e. the reason behind being prevented from accepting the truth) becomes even more intense. If in addition to this, he carries a wrong perception that the truth he is being called to (is an obstacle to) his status, honour, desires and goals, the (reason behind being prevented) from accepting the truth becomes very intense. If in addition to this, he fears his companions, his family and his people (i.e. due to the harm he anticipates) against himself, his wealth and status – just as what happened to Heraclius, the king of the Christians in Shaam during the era of Allaah’s Messenger [peace and blessings of Allaah be upon him], then the reason (behind being prevented from accepting the truth) increases even greater, because indeed Heraclius knew the truth and he had a desire to accept Islaam, but his people did not obey him, so he feared for himself and thus chose disbelief over Islaam after guidance was made clear to him.
Envy: It is one of the greatest causes (behind being prevented from accepting the truth), because indeed it is an ingrained disease in the soul. The envier sees that the one he envies has been given virtue over him or has been given the likes of that which he has not been given; therefore this envy prevents him from complying with (the truth). Iblees was not prevented from prostrating to Adam [i.e. out of respect, when Allaah commanded him and the angels to do so], except out of envy, because when he saw that Aadam [peace be upon him] was given virtue and raised above him, he chose disbelief over Eemaan, even though he used to be in the company of the angels.
This disease is what prevented the Jews from believing in Eesaa the son of Maryam [peace be upon both him and his mother], even though they knew -without doubt – that he was a Messenger of Allaah, who came with clear proofs and guidance, however envy led them to choose disbelief over Eemaan and complied with it, even though they were a nation amongst whom were Rabbis, scholars, Zuhhaad [i.e. those who abstained from those lawful but unnecessary pleasures of the worldly life], judges, kings and rulers.
Fear of losing one’s status and prestige: Conversation between Abu Jahl and His Nephew Al-Musawwar Bin Makhzamah: Al-Musawwar Bin Makhzamah: ‘’O my uncle! Did you use to accuse Muhammad of lying before he started saying what he says now [i.e. his call to Tawheed]? Abu Jahl: “By Allaah, indeed Muhammad was a trustworthy young man amongst us and we have never experienced lying from him. Al-Musawwar Bin Makhzamah: “O my uncle! So why is it that you do not follow him?” Abu Jahl: “O son of my sister! We competed with Banu Haashim in nobility [i.e. which clan is more noble], so they used to feed [the pilgrims] and we used to feed the [pilgrims]; they used to provide water for [the pilgrims] and we used to provide water for [the pilgrims]; they used to give protection [to the destitute] and we used to give protection [to the destitute] until we were equal [i.e. in competing one another for nobility]. Then they said, “There is a Prophet from us”, so when are we going to get something similar to this!!
Conversation between Abu Jahl and Akhnas Bin Shuraiq: Akhnas Bin Shuraiq said to Abu Jahl on the day of Badr [i.e. the battle of Badr]: “O Abul Hakam! Inform me about Muhammad, as to whether he is a truthful person or a liar, for indeed there is no one here from Quraish who will hear our speech? Abu Jahl replied to Akhnas: “Woe to you! By Allaah, indeed Muhammad is a truthful person and Muhammad has never lied, but if Banu Qusay take the leadership, the position of gatekeepers of the Kabah, providers of water for the pilgrims and Prophet hood [i.e. the Prophet Muhammad is from their clan], then what will the rest of Quraish have?! (1)
Al-Allaamah Abdur Rahmaan Al-Mu’allimee [may Allaah have mercy upon him] said:
To oppose desires – by way of action – for the sake of the truth is a manifest affair due to the obligation and difficulty it involves, and this can be viewed from different angles as follows:
[a] A person sees that by acknowledging the truth, it would necessitate that he has acknowledged that he was upon falsehood, because a person is nurtured upon a religion, creed, school of thought or views, which he acquired from his nurturer and teacher, considers it to be the truth and followed it for a long time. Then when it becomes clear to him that (the religion, creed, view, or school of thought) is false, it becomes difficult for him to acknowledge, just like when his forefathers, ancestors or the one he follows are upon a (particular) way and its falsity is clarified for him, because he sees that their deficiencies necessitate his own deficiencies, and an acknowledgement of their misguidance or errors necessitates his own.
[b] It may be that clinging to falsehood gave him prestige, fame and a livelihood, so it becomes difficult for him to acknowledge that (what he is upon is) falsehood and thus all those benefits (i.e. the fame, prestige, livelihood etc) would disappear.
[c] It may be that a person is upon ignorance or falsehood, then another person comes along and clarifies the proofs for him, so he sees that by acknowledging such proofs, it would necessitate that he is lacking (in understanding) and that it was that person who guided him. And due to this we find that it is not difficult for some of those attributed to knowledge to acknowledge their mistakes when it becomes manifests to them in their researches and studies, but it becomes difficult for them if it was others who clarified such mistakes.
[d] When another person clarifies the truth for him, he sees that by acknowledging such truth it would necessitate an acknowledgement of the clarifier’s virtue, knowledge and correctness due to that clarification, and thus that becomes great in the eyes of the people and many people follow him [i.e. the person who clarified the truth]. So you will find some of those attributed to knowledge being eager to prove the mistakes of other scholars even if that is done by way of falsehood due to envy and seeking to diminish their status amongst the people.
To oppose desires for the sake of the truth -in affairs of knowledge and creed- can indeed be difficult to accomplish, therefore it requires (sincere) research and contemplation. And in this regard, one is in need of asking the scholars and benefiting from them, adhering to fear of Allaah, seeking the Tawfeeq of Allaah and guidance. (2)
A Type of Reflection That Will -InShaaAllaah- Aid One to Give Precedence to Truth
Al-Allaamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee [may Allaah have mercy upon him] also stated: Ponder on the fact that truth is noble and falsehood is lowly. Ponder on the Greatness of Allaah [The Mighty and Majestic]- the fact that Allaah is the Lord of the entire universe, Allaah loves truth and hates falsehood, and that the one who follows truth is deserving of the Pleasure of the Lord of the universe. Allaah [Glorified be He] will be his protector in the worldly life and the Afterlife by choosing for him everything that is good, better, more beneficial, more perfect, more noble and loftier until Allaah removes his soul whilst being pleased with him. Then Allaah raises him, brings him close and makes him dwell in paradise with honour- in permanent bliss and eternal nobility which no imagination can fully conceive its greatness. He should ponder on the fact that the one who clings to falsehood is deserving of the displeasure, anger and punishment of the Lord of the universe, and if he receives anything of worldly bliss, then indeed that is only a means of humiliating him in order that he is increased in being distanced from Allaah, so that the painful torment of the afterlife is multiplied for him, which no imagination can fully conceive its severity. He should ponder on the bliss of the worldly life [i.e. temporary] as compared to the pleasure of the Lord of the universe and the bliss in the afterlife [i.e. eternal], compare the misery of the worldly life to displeasure of the Lord of the universe and the punishment in the afterlife [i.e. the severest punishment in this life is nowhere equal to punishment in the afterlife]. He should ponder on the statement of Allaah [The Mighty and Majestic]:
And they say: “Why is not this Qur’an sent down to some great man of the two towns (Makkah and Ta’if)?” Is it they who would portion out the Mercy of your Lord? It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the Mercy (Paradise) of your Lord (O Muhammad) is better than the (wealth of this world) which they amass. And were it not that all mankind would have become of one community (all disbelievers, desiring worldly life only), We would have provided for those who disbelieve in the Most Beneficent (Allah), silver roofs for their houses, and elevators (and stair-ways, etc. of silver) whereby they ascend, and for their houses, doors (of silver), and thrones (of silver) on which they could recline, and adornments of gold. Yet all this (i.e. the roofs, doors, stairs, elevators, thrones etc. of their houses) would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is only for the Muttaqun”. [Surah Az-Zuhkruf. Verses 31-35] (3)
[Ref 1: An Excerpt from Hidaayatul Hayaaraa Fee Ajwibatil Yahood Wan-Nasaaraa’ pages 17-19. slightly paraphrased]
[Ref 2: An excerpt from ‘At-Tankeel Bimaa Fee Ta’need Al-Kawthariy Minal Baatil’ 2/180-181 with the checking of Imaam Albaanee (rahimahullaah). Slightly paraphrased]
[Ref 3: An Excerpt from At-Tankeel. Vol 11. Page 309. Slightly paraphrased]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Treat Others In The Manner You Love to Be Treated! When You Make This Statement, Make Sure That You Are The First to Act Upon It -Neither Evading Nor Utilising Trickery to Deceive Listeners
Abdullah Bin Amr [radiyallaahu-anhu] reported that the Messenger of Allaah [sallal laahu alayhi wasallam] said, “Whoever would love to be delivered from Hellfire and admitted into Paradise, let him meet his end whilst believing in Allaah and the Last Day, and let him treat people as he would love to be treated.” (1)
Imaam An-Nawawi [rahimahullaah] said: “This is from the Jawaami al-Kalim of the Prophet [i.e. precise speech with a comprehensive meaning] and his amazing wisdom. It is obligatory to pay close attention to this important principle and that a person must not deal with the people except in a way he loves to be dealt with”. (2)
Al-Haafidh Ibn Haafidh Ibn Hajr [rahimahullaah] said: “Diverting from the truth and playing tricks to reject it; what is intended is that when one disputes with another person, he employs every way – other than what is legislated in the Sharee’ah – to play tricks until he takes the rights of his opponent, and by way of this he diverts from the straight path”. (3)
Al-Haafidh Ibn Rajab [rahimahulaah] said: “If a man has the ability when arguing – whether it is a dispute in religion or a worldly affair – to defend falsehood and make it appear to the listener that what he says is truth, seek to weaken the truth and present it in the image of falsehood, then this is one of the ugliest of forbidden deeds and vilest traits of hypocrisy (in one’s deeds)”. (4)
Imaam Ibnul Qayyim [rahimahullaah] said: “Mixing truth with false is by mixing the two until one of them is confused for the other. This is forgery and deceit by way of which what is made apparent is the opposite of what it is in reality. Likewise, when truth is confounded with falsehood, the culprit manifests falsehood in the image of truth and speaks with a statement that carries two meanings- a correct meaning and false meaning, so the listener is under the illusion that the speaker intends the correct meaning, whilst he (i.e. the speaker) intends the corrupt meaning”. (5)
Imaam Muhammad Ibn Saaleh Al-Uthaymeen [rahimahullaah] said, “Fujoor Fil Khusoomah [Iniquity during disputing] is of types: rejecting what is obligated on you (to fulfil, give etc) and claim what one is not entitled to”. https://youtu.be/FGtZtOBbif4
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Shaikh Abdullaah Al-Bukhaari [may Allaah preserve him] said about Shaikh Jameel Ar-Rahmaan [may Allaah have mercy upon him]:
He was a scholar and a teacher; active in calling to the Book and the Sunnah; [manifested] opposition against Bidah and waged war against it; made every effort to manifest Tawheed and the Sunnah. He spoke little, kept quiet a lot and reflected much. He was a person of [good] etiquettes and lofty manners alongside a great deal of humility. He was a [person] of careful thought and consideration; a worshipper; [a man] of Zuhd and eager in spreading Sunni-Salafi learning. He established an institute called Al-Ma’had Ash-Shar’ee Li-I’daad Ad-Du’aat in Peshawar. A number of callers (to Islaam) studied in this institute and its aim was to facilitate callers [to Islaam] with sound knowledge of the sharee’ah – founded upon the Qur’aan and the Sunnah. And the affair was just as he [rahimahullaah] intended. And from the efforts of the institute was the publication of Salafi Books and among those books were “Manhaj Wa Diraasaat Li-Aayaat al-Asmaa Was-Sifaat” written by Imaam Muhammad Al-Ameen Ash-Shanqeetee [may Allaah have mercy upon him], “Usool Fil Bid’ah Was-Sunan” written by Al-Allaamah Muhammad Ahmad Al-Adawi [may Allaah have mercy upon him] -a beneficial and good treatise; and also the book written by Al-Allaamah Muhammad Sultaan Al-Masoomee Al-Makki [may Allaah have mercy upon him] titled, “Is The Muslim Obliged to Follow a Specific Mad’hab From The Four Mad’habs” and many other books besides them.
These efforts infuriated Ahlul Bidah amongst the hizbiyyeen [the illegal partisans] and those affiliated with them; so they pondered, contemplated and masterminded his killing. They embarked upon that which gives a clear indication of their malicious intentions and rage against the Sunnah and its people. They waged war against the caller to Tawheed and Sunnah-the one who erected the true flag of Jihaad [i.e. during the Soviet-Afghan war -1979- 1989]. So, they besieged Sheikh Jameel and surrounded his people, and they sought the aid of the evil and aggressive people- every vandal and destructive person- for the purpose of putting an end to the banner [i.e. the call] to Tawheed and the Sunnah!! He [may Allaah have mercy upon him] was murdered on a Friday at the hands of one of the young Kharijites with the support of the people of misguidance. Everyone kept quiet about it. However, Safar al-Hawali claimed that it was fitnah in which Allaah saved their hands and tongues from [involvement]! This is a statement of truth by way of which falsehood is intended, for they did not speak with truth; rather (they did) the opposite and their tongues were not saved from keeping quiet about falsehood; rather they spoke with falsehood from the angle of not speaking truth- out of forsaking [Ahlus Sunnah], hiding and defending those whom they have praised for a very long time, such as Hikmatiyaar, Sayyaaf Rabbaanee and those affiliated with them, whose defects were exposed, their resentment towards Tawheed and its people. (2)
Al-Allaamah Rabee Bin Haadee Al Madkhalee [may Allaah have mercy upon him] said, “We do not say that there are people of ijtihaad amongst ahlul bidah because they are followers of desires, and Allaah and His Messenger have testified to this. The misguided innovator stirs up discord and errs, and then says to you, ‘This is ijtihaad’. And when Hikmatiyaar and the misguided parties (in Afghanistan) murdered Shaikh Jameel Ur-Rahmaan, they said, ‘This is ijtihaad’. Making lawful the spilling of the blood of the Salafis is ijtihaad to them! This is what it is, they (ahlul bidah) do not fall upon an affair of misguidance or a calamity except that they say, ‘This is ijtihaad’. This is a dilution of Islaam, mixing falsehood, misguidance and bidah with truth when the mistakes of the (real scholars of ijtihaad) for which they are rewarded are placed at the same level with innovation in religion about which the Messenger [sallal-laahu-alayhi-wasallam] has informed us that it leads to the fire”. (1)
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Read this quote from Al-Allaamah Rabee and Reflect Upon The Affair of Muhammad Hijaab!
Quote: “Wherever the adherents to the Salafi methodology and its students are or wherever they go, then it is obligated on them to step up and aid one another to raise the word of truth, Tawheed and Sunnah; subdue bidah, misguidance and doubts; establish Allaah’s proofs against all the various misguided people, make known the reality of the liars and the fakers. And they should know that the opponents against the truth have reached the highest level of plotting and planning, and from this is their preoccupation with the task of silencing many amongst Ahlus Sunnah and the adherents to truth, and restraining them from confronting the falsehood that is covered in the garb of truth. This category of people amongst the adherents to falsehood are more severe in employing lies, duplicity and pretending to possess that which they do not possess; so they are just as the Messenger [sallal laahu alayhi wasallam] stated, “The one who pretends that he has been given what he has not been given, is just like the (false) one who wears two garments of falsehood”.
So, we find them as ones who praise the people of falsehood the most and making their affair to appear pleasing, whilst they are the most severe in speaking ill against the adherents to the truth and its callers. Indeed, they have set up corrupt principles to aid falsehood and the adherents to misguided methodologies; waging war against the adherents to truth by devising plots and repugnant affairs, manifesting their hatred and enmity against the adherents to truth and hastening- without boredom and tiredness – to instruct the youth to oppose the people of truth, striving hard to aid falsehood and topple the adherents to truth. We ask Allaah [تبارك وتعالى ] to raise His Word and guide these people or relieve the Ummah from their evil. Indeed, our Lord is One who hears invocation. And may Allaah’s peace and blessings be upon our Sayyid Muhammad, his family and companions until the day of judgement”. (1)
This is why the elder students embarked upon fulfilment of this great Fardu Kifaayah – by the Tawfeeq of Allaah – and exposed Muhammad Hijaab’s falsehood.
Muhammad Hijab, the Falasifah, Mutafalsifah and Jahmiyyah: Laying the Foundations for the Dīn of the Philosophers and Jahmites – By Shaikh Abu Iyaad [may Allaah preserve him]:
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
The Prophet [peace and blessings of Allaah be upon him] said, “The best of the people are those living in my generation, then those who will follow the latter and then those who come after them. Then there will come after them people who will be treacherous and will not be trustworthy, they will bear witness without being asked to do so, and they will vow, but will never fulfil their vows, and fatness will appear among them”. [Al-Bukhaari]
Al-Allaamah Rabee Bin Haadi Al-Mad’khali [may Allaah preserve him] said, “They give false testimony, act treacherously and deceitfully. They behave in a very sinful manner and follow evil desires, except those whom Allaah safeguards amongst the Taa’ifatul Mansoorah [i.e. the aided group of Muslims upon the straight path] – those whom Allaah’s Messenger praised. Therefore, it is obligated on us to acquire knowledge for the sake of Allaah [The Mighty and Majestic] and act upon it. Ignorance is a deadly disease and knowledge is a weapon that will destroy you if you do not act upon it, and Allaah’s refuge is sought. (1)
Reflect upon the statement of Al-Allaamah Rabee, “Therefore, it is obligated on us to acquire knowledge for the sake of Allaah [The Mighty and Majestic] and act upon it. Ignorance is a deadly disease and knowledge is a weapon that will destroy you if you do not act upon it, and Allaah’s refuge is sought”.
Indeed, there is no doubt that Hijaab is afflicted by the deadly disease of ignorance and one of the reasons behind this is due to preoccupying himself with rhetoric. This was first pointed out by Shaikh Abu Iyaad Amjad Rafiq [may Allaah increase him in beneficial knowledge, righteous deeds and pure provision, protect him from all evil and those harbouring blameworthy envy against him Aameen]. Read: Muhammad Hijab, the Falasifah, Mutafalsifah and Jahmiyyah: Laying the Foundations for the Dīn of the Philosophers and Jahmites:http://www.aqidah.com/creed/articles/fespl-muhammad-hijab-the-falasifah-mutafalsifah-and-jahmiyyah.cfm
Hijaab’s misguidance is well-known, but one clearly witnesses – from Shaikh Abu Iyaad’s robust clarifications – that he embarked upon the path of rhetoric – alongside arrogance, dishonesty and fame seeking – which he considered to be knowledge, but rather it was a path of Jahl (ignorance). Imaam Ash-Shaafi’ee [may Allaah have mercy upon him] said, “Ilmul Kalaam [theological rhetoric] is ignorance”. Imaam Abu Yusuf [may Allaah have mercy upon him] said, “Ilmul kalaam is ignorance and to be ignorant of Ilmul Kalaam is knowledge”. (2)
Yunus Ibn Abdil A’laa [may Allaah have mercy upon him] said, “I heard Ash-Shaafi’ee [may Allaah ahve mercy upon him] saying, ‘It is better for a man to be put to trial with everything that Allaah has forbidden except Shirk than looking into (or engaging himself in) ilmul kalaam, for indeed I have come across affairs from the proponents of ilmul kalaam that which I never thought I would come across'”. (3)
Imaam Ahmad [may Allaah have mercy upon him] said, “I am neither a person of Ilmul Kalaam nor do I recognize Ilmul Kalaam in anything. (I only recognize) that which is found in the Book of Allaah or in the Sunnah of His Messenger [peace and blessings of Allaah be upon him]”. (4)
A man asked Qaasim Bin As-Sallaam [may Allaah have mercy upon him] about Ilmul Kalaam, so he said to him, “Indeed, your Lord has guided to the path of uprightness and to the path of truth. Allaah [The Exalted] said:
[فَإِن تَنَـٰزَعۡتُمۡ فِى شَىۡءٍ۬ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِۚ ذَٲلِكَ خَيۡرٌ۬ وَأَحۡسَنُ تَأۡوِيلاً – (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination (Surah An-Nisaa. Aayah 59)] Do you not have what suffices in what your Lord guided you to regarding His speech and the Sunnah of His Prophet, so that you do not return to your opinion and thus become destroyed! Indeed, your Lord has forbidden you from speaking about His Essence and Attributes, except that which He has made known to you”. (5)
Ibn Aqeel [may Allaah have mercy upon him] said, “There is none more harmful on the Sharee’ah than the innovators of the proponents of kalaam and the ignorant soofees”. (6)
Imaam Maalik [may Allaah have mercy upon him] stated, “May Allaah curse Amr Ibn Ubaid, for indeed he innovated this innovation from Al-Kalaam. If Kalaam was knowledge, the companions of the Messenger and the Taabi’een would have spoken about it just as they spoke about rulings and laws of the religion, however it is falsehood and leads to falsehood”. (6.1) Al-Allaamah Rabee Bin Haadee Al-Mad’khali [may Allaah preserve him] was asked: “May Allaah reward you with good. This is also a question from the brothers who are present, saying: Assalaamu Alaykum Warahmatullaahi wabarakaatuhu. Virtuous Shaikh, is it permissible for me to learn (or study) the knowledge of Mantiq (rhetoric or philosophical logic)? Benefit me (i.e. with a response) and may Allaah [The Exalted] reward you with good”.
Answer: The knowledge of Mantiq is a corrupt knowledge and the pious predecessors – based on consensus- declared that it is forbidden to study it due to the misguidance and evil consequences within it. Shaikhul Islam Ibn Taymiyyah [may Allaah have mercy upon him] said, “Neither does a dull-witted person benefit from it nor is an intelligent person in need of it”. An intelligent person is not in need of it because he is sensible in himself – in his natural disposition and intellect; and a dull-witted person does not benefit from it. Even if he studied all the books of Mantiq, he will not benefit from it. Shaikh Albaani [may Allaah have mercy upon him] used to debate against the scholars of Mantiq and they used to be like children in his presence, yet he never studied Mantiq; rather Allaah granted him (sound) speech and (Sharee’ah) knowledge, and there is no proof stronger than the proofs of the Kitaab [i.e. the Qur’aan] and the Sunnah. The people of Mantiq are always defeated. By Allaah! Regardless how much they (utilise) philosophy and how strong they are in Mantiq, they are defeated in the presence of the methodology of the pious predecessors (which is) founded on the Book [i.e. the Qur’aan] and the Sunnah. (7)
Al-Allaamah Rabee Bin Haadee [may Allaah preserve him] also said: The final affair of ahlul kalaam [the proponents of theological rhetoric] is a state of doubt and confusion, and the final affair of the people of the Sofee paths is a state of wild irrational behaviour and false claims. Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said, “And because of this, the innovators of Ahlul Kalaam have something of resemblance to the Jews and those who innovate acts of worship have something of resemblance to the Christians. The final affair of ahlul kalam is a state of doubt and confusion and the final affair of those who innovate acts of worship is a state of wild irrational behaviour and false claims. That is because these ones [i.e. ahlul kalaam] deny the truth and thus it leads them to doubt and those ones [i.e. those who innovate acts of worship] believe in falsehood and it leads them to a state of wild irrational behaviour. These ones [i.e. ahlul kalam] are like the darkness in a vast deep sea, overwhelmed with a great wave topped by a great wave, topped by dark clouds, darkness, one above another; and those ones [i.e. those who innovate acts of worship] are like a mirage in a desert, the thirsty one thinks it to be water, until he comes up to it and finds it to be nothing”. (8)
Al-Allaamah Rabee Bin Haadee [may Allaah preserve him] also said: 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 [i.e. the Messenger (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, because 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 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; however, what the Messenger came with is neither in agreement with what these ones say and what those ones say. Allaah said: [مَا كَانَ إِبۡرَٲهِيمُ يَہُودِيًّ۬ا وَلَا نَصۡرَانِيًّ۬ا وَلَـٰكِن كَانَ حَنِيفً۬ا مُّسۡلِمً۬ا وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ – 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 Allaah’s Messenger nor his companions were upon the path of the people who innovate in religion – the proponents of Theological Rhetoric and Views; nor the path of the people who innovate in religion 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”. (9)
Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said: There is nothing- based on what I can see or what I hold – more harmful to the Muslims in their creed than ilmul kalaam [theological rhetoric] and Mantiq [philosophical logic]. Many of the senior scholars of theological rhetoric affirmed – at the end of their lives – that they wished to die upon the religion [i.e. the religion that is in conformity with what is found in the Qur’aan, authentic Sunnah and understanding of the pious predecessors] and return to their natural disposition [i.e. Islaam as revealed in the authentic texts]. Shaikhul Islam Ibn Taymiyyah [may Allaah have mercy upon him] said, “The ones it is feared for the most that they will fall into misguidance are those scholars of theological rhetoric at the intermediate level, because those who did not engage in it were safe from its evils; and those who engaged in it and reached a high level became acquainted with its corruption and falsity, and thus left it”. He (Shaikhul Islaam) spoke the truth, because this is what is feared in every affair of knowledge. It is what is feared for the ones at the intermediate level in knowledge- those who are exploring the path, because indeed they consider themselves as ones who have entered into affairs of knowledge and do not leave the affair to others (i.e. they enter into affairs that are above their ability to deal with), whilst – in reality- they have not reached the highest level in knowledge and are not grounded, so they become misguided and misguiding others. (10)
When Muhammad Hijaab [may Allaah guide him] jumped into the sea of misguidance, Shaikh Abu Iyaad [may Allaah preserve him] stopped him in his tracks and the title of the refutations addressed the very state of affairs of this deviated fool. The title was, “Muhammad Hijab, the Falasifah, Mutafalsifah and Jahmiyyah: Laying the Foundations for the Dīn of the Philosophers and Jahmites”: http://www.aqidah.com/creed/articles/fespl-muhammad-hijab-the-falasifah-mutafalsifah-and-jahmiyyah.cfm
The above was a very precise observation and refutation, then at present we know that Muhammad Hijaab is accusing Ahlus Sunnah of likening Allaah to the creation. Read below on twitter link by Shaikh Abu Khadeejah [may Allaah preserve him]: https://twitter.com/AbuKhadeejahSP/status/1588487493040869377
Imaam Abu Haatim ar-Raazee [may Allaah have mercy upon him] when he stated:
Also listen Ustaadh Shamsi [may Allaah preserve him]: Mohammed Hijab Mocking Imam Mohammed ibn Abdul Wahhab [may Allaah have mercy upon him]: https://www.youtube.com/watch?v=YU_Y_MxMDoM
Warning: Perils of Having Good Suspicion About One’s Intellect, Harbouring Evil Suspicion About Authentic Divine Texts And Not Critically Examining Ideas And Claims of The People!
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Our brother Abu Aa’isha Amjad Khan [may Allaah preserve him] transmitted to us yesterday that Shaikh Abu Khadeejah [may Allaah preserve him] said, “Salafi daʿwah is on the rise everywhere, and is more and more sought after by the people because you are welcoming them, and making things easy and not hard, and giving them glad-tidings and not causing them to flee– that’s the Sunnah of Abul-Qāsim (salallāhu ʿalayhi wasallam)”. [End of quote]
Indeed, this reminds us of a statement of some of the scholars, such as Shaikh Abdus Salaam Burgess [may Allaah have mercy upon him] when he stated: “It is obligated on the teacher to advise the learner – in everyway he can – with regards to learning, exercises patience when the learner does not comprehend, lacks the (most desired) behaviour (in the path of seeking knowledge) and is rough in his behaviour, alongside his (ie. the teacher) great eagerness and his observation of everything that will improve, refine and make the behaviour of the learner more agreeable, because indeed the learner has a right that should be fulfilled by the teacher in view of the fact that he has embarked upon the path to preoccup himself with knowledge that will benefit him and the people, specifically chosen the teacher and not others….. etc”
The Shaikh also said, “Therefore, the teacher is rewarded for his teaching whether the learner comprehends or not. If te learner comprehends what he has learnt, benefits himself and others, the teacher’s reward continues as long as that benefit carries on without disruption. This is a distribution and exchange the likes of which the competitors must compete one another. Therefore, it is incumbent upon the teacher to hasten – earnestly- to be well established in this and improve on it, because it from his deeds and outcomes of his deeds. Allaah said: [إِنَّا نَحۡنُ نُحۡىِ ٱلۡمَوۡتَىٰ وَنَڪۡتُبُ مَا قَدَّمُواْ وَءَاثَـٰرَهُمۡۚ -Verily, We give life to the dead, and We record that which they send before (them), and their traces]”. [36:12] [End of quote] (1)[See footnote a]
Footnote a: Allaah [The Exalted] said: [إِنَّا نَحۡنُ نُحۡىِ ٱلۡمَوۡتَىٰ وَنَڪۡتُبُ مَا قَدَّمُواْ وَءَاثَـٰرَهُمۡۚ وَكُلَّ شَىۡءٍ أَحۡصَيۡنَـٰهُ فِىٓ إِمَامٍ۬ مُّبِينٍ۬ – Verily, We give life to the dead, and We record that which they send before (them), and their traces, and that which they leave behind], and all things We have recorded with numbers (as a record) in a Clear Book].
[إِنَّا نَحۡنُ نُحۡىِ ٱلۡمَوۡتَىٰ – Verily, We give life to the dead]- Meaning, We’ll resurrect them after their death to recompense them for their deeds (2). [وَنَڪۡتُبُ مَا قَدَّمُواْ – and We record that which they send before (them)] – Meaning, good and evil, the deeds they did during their lifetime (3).
[وَءَاثَـٰرَهُمۡۚ – and their traces]. Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: That which they initiated of good or evil and thus they were followed by others after their death. (4)
Imaam Al-Aloosee [may Allaah have mercy upon him] said: That which they left behind of good deeds, such as the knowledge they taught people, books they wrote, land they gave as endowment or a building they built in the path of Allaah and other good deeds; or sins, such as establishment of laws [legislation, rules, regulations etc] that are tantamount to oppression and transgression, or setting up principles amongst the people that are tantamount to evil and corruption, and the evil Funoon [i.e. haraam professions, crafts etc] which they initiated and were revived after them by the corrupt people. (5)
Imaam As-Sadi [may Allaah have mercy upon him] said: It is the good and evil outcomes about which they were the cause of its occurrence during their life time and after their death, and those deeds that emanated from their statements, deeds and circumstances. Every good performed by one of the people due to the knowledge of the servant, his teaching and advice, or through enjoying good and forbidding evil, or knowledge he transmitted to the learners, or in a book which is benefitted from during his life and after his death, or a good deed, such as Salaah, Zakaat, Sadaqah or kindness based on which he was followed, or built a masjid or a place which the people benefit from and what is similar, it will be from the good outcomes that are written for him, and likewise are the evil outcomes. The Prophet [peace and blessings of Allaah be upon him] said, “Whoever starts a good thing [i.e. something other than bidah and sin] and is followed by others, he will have his own reward and a reward equal to that of those who follow him, without it detracting from their reward in any way. Whoever starts a bad thing [i.e. a bidah, sin or something that opposes Islaam] and is followed by others, will bear the burden of his own sin and a burden equal to that of those who follow him, without it detracting from their burden in any way”. [Reported by al-Tirmidhi, no. 2675]
This subject matter makes clear to you the lofty station of calling to the path of Allaah, guidance to His path through every means and path that leads to it; and the lowly status of the caller to evil and a leader in it, and that he is the most degraded human being, one who has committed the severest crime and the greatest sin. (6) [End of quote]
Imaam Muhammad Ibn Abdul Wahhaab [may allaah have mercy upon him] stated in Al-Usool Ath-Thalaatha: “I’lam, Rahimakallaah – Know, may Allah have mercy upon you”. Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] stated: “Rahimakallaah” – this is a supplication made for the student of knowledge. The Shaikh [Imam Muhammad ibn Abdul Wahhaab] supplicates for the Mercy of Allaah upon the students of knowledge, that Allaah has mercy upon them. So in this there is gentleness from the teacher towards the student. Indeed he [the teacher] begins with a good word and a righteous supplication [for the student] so that it has an effect and thereby making the student incline towards his teacher with acceptance. But if he began with a harsh statement or a statement not deemed proper, this would make him [i.e. the student] flee.
Therefore, it is obligated on the teacher and the one who calls to Allaah, and the one who enjoins good and forbids evil, that he is gentle with the one he addresses – by way of supplication for him, commendation and soft speech. For indeed, this calls for acceptance [i.e. one’s call to the truth to be accepted by the ones he is calling]. However, as for the Mu’aanid, [the stubborn wilful opposer], indeed this one is to be addressed differently. Allaah [Glorified be He] said: [وَلَا تُجَـٰدِلُوٓاْ أَهۡلَ ٱلۡڪِتَـٰبِ إِلَّا بِٱلَّتِى هِىَ أَحۡسَنُ إِلَّا ٱلَّذِينَ ظَلَمُواْ مِنۡهُمۡۖ – And argue not with the people of the Scripture unless it be in a way that is better, except with such of them as do wrong]. [29:46]
Those who do wrong among the people of the scripture- wilfully opposing and are haughty- these ones are not addressed with that which is better; rather they are addressed with that which will prevent from their [harm and misguidance]. Allaah said: [يَـٰٓأَيُّہَا ٱلنَّبِىُّ جَـٰهِدِ ٱلۡڪُفَّارَ وَٱلۡمُنَـٰفِقِينَ وَٱغۡلُظۡ عَلَيۡہِمۡۚ وَمَأۡوَٮٰهُمۡ جَهَنَّمُۖ وَبِئۡسَ ٱلۡمَصِيرُ – O Prophet (Muhammad)! Strive hard against the disbelievers and the hypocrites, and be harsh against them, their abode is Hell,-and worst indeed is that destination]. [9:73]
Striving against the hypocrites is not carried out with weapons, rather it is carried out with proofs, statements, refutation against them with harshness that will prevent [them from propagating their misguidance and harm] and to keep the people away from them. Allah said about them [i.e. the hypocrites]: [وَقُل لَّهُمۡ فِىٓ أَنفُسِہِمۡ قَوۡلاَۢ بَلِيغً۬ا – But admonish them, and speak to them an effective word to reach their innerselves] [4:63]
Therefore, there is a specific type of speech that is prescribed for these people because they are wilful opposers and people afflicted with pride. They do not want the truth, rather they want to misguide the people. So they are addressed in a way they deserve. As for the seeker of guidance, this one is addressed with gentleness and mercy. That is because he wants the truth, knowledge and Faa’idah [i.e. that which will benefit him]. (7) [End of quote]
