Salaficentre Appeal 2019

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[Part 9: Observations on Dr Ibraaheem Ar’Ruhayli- Shaikh Rabee Begins To Examine and Detail Some of Dr Ibraaheem’s Statements Regarding the Sharee’ah Aims (or Goals) Behind Boycotting]

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

Dr Ibraaheem stated in his defective and deficient advice to Ahlus Sunnah that Hajr (boycotting) is legislated to achieve three legislated goals (Ref 1) based on evidence and affirmed (or confirmed) by the A’immah Al-Muhaqqiqoon of Ahlus (i.e. those Imaams of the religion who are well known for their abilities in carrying out research in the issues of the religion with precision, assertiveness, thorough examination etc.) [Ref2]

The first goal (or aim) behind boycotting according to Dr Ibraaheem is carried out by a person for his benefit (or well being), so he boycotts everyone who is harmful to him amongst the Mukhaalifeen, such as Ahlul Bidah Wal-Ma’aasee (the people of bidah and sin)- those who are harmful to a person in the affairs of his religion if he sits with them. The evidence indicating to this (according to Dr Ibraaheem) is found in the Hadeeth narrated by Abu Moosaa Al-Ash’aree in Bukhaari and Muslim that the Prophet (sallal-laahu-alayhi wasallam) said:

The example of a good pious companion and an evil one is that of a person carrying musk and another blowing a pair of bellows. The one who is carrying musk will either give you some perfume as a present, or you will buy some from him, or you will get a good smell from him. But the one who is blowing a pair of bellows will either bum your clothes or you will get a bad smell from him. [Bukhaari 5534 English Translation]

Then Dr Ibraaheem stated that this Hadeeth is a guide from the Prophet (sallal-laahu-alayhi-wasallam) that one should sit with the righteous people due to the benefit that is reached by way of them and a warning against sitting with the evil ones due to the harm received in the affairs of one’s religion by sitting with them.

Response:

Shaikh Rabee responded to this above view f Dr Ibraaheem stating that he will elaborate on the noble Hadeeth (i.e. the above one narrated by Abu Moosaa and quoted by Dr Ibraaheem) and will add the rebuke found in Allaah’s speech against the people of deviation and a clarification of their state of affairs that they (people of deviation) intend to cause trials; and [he will also elaborate on this noble Hadeeth] based on the Messenger’s (sallal-laahu-alayhi-wasallam) warning against the people of deviation.

Then Shaikh Rabee said: Allaah (The Most High) said:

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

It is He Who has sent down to you (Muhammad) the Book (this Qur’an). In it are Verses that are (entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkam (commandments, etc.), Al-Fara’id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers, etc.)]; and others are Mutashaabihaat (i.e. not entirely clear in what they indicate, so they are to be referred back to the Muhkamaat to be explained]. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings save Allah. And those who are firmly grounded in knowledge say: “We believe in it; the whole of it (clear and unclear Verses) are from our Lord.” And none receive admonition except men of understanding. (Tafsir At-Tabari).

The Messenger (sallal-laahu-alayhi-wasallam) said: If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named [as having deviation (from the truth)] so beware of them. [Bukhaari Number 4547]

After quoting the above ayah and hadeeth, Shaikh Rabee stated that we benefit from this ayah, the hadeeth and other evidences that the intent behind rebuking Ahlul Bidah and warning against them is to benefit (or preserve the well-being of) those who boycott them, even if they are scholars. So this should be understood and it is what the pious predecessors understood and applied by boycotting, clarifying ahlul bidah’s misguidance, passing judgements against them and their acts of misguidance.

Then Shaikh Rabee stated that [ووالله – and by Allaah] we cannot reach the level of the Salaf in their application of this affair. And what an enormous difference between us and others (i.e. in this affair of following the Salaf in warning against ahlul bidah and boycotting them); but despite this, they accuse us of extremism and over-stringency! So what is your (i.e. those people who accuse us) view of the pious predecessors, their methodology, their application of this affair and their rulings?!  [Bayaan Maa Fee Naseehati Ibraaheem Ar’Ruhayli Minal Khalal Wal-Ikhlaal’ pages 29-30.abridged and paraphrased]

[Ref 1] In the footnotes on page 29, Shaikh Rabee made some observations on Dr Ibraaheem’s above statement, but we’ll suffice with the mention of only one of them in order not to lengthen the discussion. Shaikh Rabee observed that Dr (Ibraaheem) limited Hajr (boycotting) to three Masaaqid Shar’iyyah [i.e. that boycotting is legislated in order to achieve three legislated goals (or aims)]. Shaikh Rabee then stated that an important clarification about this will follow later.

[Ref 2]: Shaikh Abdullaah Al-Bukhaari pointed out in his Radd that Dr Ibraaheem gave a picture (i.e. the impression) that Boycotting is legislated to achieve three Maqaasid (goals or aims) only and that these three Maqaasid have been confirmed by the A’immah al-Muhaqqiqoon (i.e. those Imaams of the religion who are well known for their abilities in carrying out research in the issues of the religion with precision, assertiveness, thorough examination etc.).  The use of the phrase A’immah Al-Muhaqqiqoon indicates to a group of people, whom Dr Ibraaheem claims have confirmed his view that boycotting is legislated to achieve three goals (or aims); yet Dr Ibraaheem only quoted Shaikhul Islaam Ibn Taymiyyah. There is no doubt that Shaikhul Islaam Ibn Taymiyyah is one of the Imaams of Ahlus Sunnah, but is it befitting that we only quote Shaikhul Islaam and then say that this statement have been confirmed (or affirmed) by the Imaams of Ahlus Sunnah! It obligatory from the angle of fulfilling trusts in affairs of knowledge that Dr Ibraaheem presents at least a small number of people (i.e. Imaams) to back up his own claims or a small number of Imaams to back up the three goals (or aims) which he claims are the only reasons for boycotting. [See pages 53 and what follows in At-Ta’aqqubaat As-Sareehah Alaa Risaalah An-Naseehah Lid-Doctoor Ibraaheem Bin Aamir Ar-Ruhayli]

Reader: Refer to the links in order to get a fuller picture on the affair of boycotting until we reach the sections where both Shaikh Rabee and Shaikh Abdullah clearly unveiled the unsubstantiated claims of Dr Ibraaheem Ar-Ruhayli through the understanding and narrations of the Salaf.

http://www.salafipublications.com/sps/downloads/pdf/MNJ150015.pdf

http://www.abukhadeejah.com/you-boycott-deviant-muslims-but-do-not-boycott-doing-business-with-the-jews-christians/

http://www.abukhadeejah.com/mixing-with-a-sinner-or-an-innovator-which-are-worse-ibn-taymiyyah-and-saeed-ibn-jubayr/

 

 

 

 

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[Part 8: Observations on Dr Ibraaheem Ar-Ruhayli – Shaikh Rabee Unveils the Reality behind Dr Ibraaheem’s Call to Mildness and Softness]

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

Dr Ibraaheem Ar’Ruhayli continued his so called advice to Ahlus Sunnah, stating that from the great Islamic goals (or aims) is that Islaam urges towards guiding the people to this religion, as the Prophet (sallal-laahu-alayhi-wasallam) said to Ali Bin Abee Taalib when he sent him to Khaybar: ‘’Even if a single man is led on the right path (Islam) by Allah through you, then that will be better for you than the nice red camels.” [Bukhari Number 4210]

Then Dr Ibraaheem stated that it is obligated on the one whom Allaah has bestowed guidance to the Sunnah that he shows eagerness to give dawah to the one who has been led away from the Sunnah or falls short with regards to fulfilling it. He (the one guided to the Sunnah) should employ every means possible to guide the people and bring their hearts close to accepting the truth. Those who are called [to this guidance] should be addressed mildly, just as Allaah stated in his speech to Moosaa and Haaroon:

اذْهَبَا إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ

فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ

“Go, both of you, to Fir’aun (Pharaoh), verily, he has transgressed (all bounds in disbelief and disobedience and behaved as an arrogant and as a tyrant). And speak to him mildly, perhaps he may accept admonition or fear Allah. [20:43-44]

Then Dr Ibraaheem stated that Allaah commanded Moosaa and Haaroon to address Fir’awn with mildness, even though Allaah knew that Fir’awn was going to die upon disbelief, so how those Muslims who are upon error? [i.e. those who are Muslims but have errors are more deserving of this mildness etc]

Then Dr Ibraaheem stated that those who are called to this guidance should be addressed with titles (or names) that are suitable for their statuses, for the Prophet (sallal-laahu-alayhi-wasallam) wrote to Heraclius, saying ‘Heraclius the Great of the Romans.’ And he (sallal-laahu-alayhi-wasallam) used to call Abdullah Ibn Ubayy (i.e. the head of the hypocrites) ‘’Abu Habbaab.’’

Then Dr Ibraaheem stated that the (one guided to the Sunnah) should also exercise patience in facing the bad treatment of those he is calling to (guidance) and should respond to them with kind treatment, and he should not be hasty in responding to them. Allaah said:

فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ وَلَا تَسْتَعْجِل لَّهُمْ

Therefore be patient (O Muhammad) as did the Messengers of strong will and be in no haste about them. [46:35]

Response to the above:

Reader: Allow us a few words before we give a short response from Shaikh Rabee. Indeed, this section is not in need of much detail because the Salafiyyoon have heard the likes of these statements from the scholars, so Dr Ibraaheem’s above statement is not something new to the Salafiyyoon. As for Shaikh Rabee, he is well-known for his patience and strenuous efforts in giving advice to the obstinate people of bidah. Refer to this:  http://www.salafitalk.net/st/uploads/Shaykh_Rabee_advises_before_refuting.pdf

To proceed:

Shaikh Rabee replied to Dr Ibraaheem saying that indeed mildness, softness and patience are great affairs, especially in the field of dawah; however Dr Ibraaheem has not mentioned another affair, and from them is that the Messenger of Allaah (sallal-laahu-alayhi-wasallam) once urged the poets amongst his companions to disparage the Quraish.

Aishah narrated that the Messenger of Allah said: “Lampoon the Quraish, for it will hurt them more than arrows.” He sent word to Ibn Rawãhah, saying: “Lampoon them.” So he lampooned them but it was not good enough. Then he sent word to Ka’b bin Mâlik, then he sent word to Hassân bin Thâbit. When he entered upon him, Hassân said: “Now you have sent for this lion who wreaks vengeance then waves his tail about,” then he stuck out his tongue and moved it. He said: “By the One Who sent you with the Truth, I shall tear them with my tongue as leather is torn.” The Messenger of Allah said: “Do not be hasty. AbuBakr is most knowledgeable about their lineage, and I share a lineage with them. (Wait) until he summarizes my lineage for you.” Hassan went to him, then he came back and said: “0 Messenger of Allah, he has summarized your lineage for me. By the One Who sent you with the Truth, I shall draw you out from among them as a hair is drawn out of the dough.”  Aishah said: “I heard the Messenger of Allah say to Hassan: ‘The Holy Spirit will continue to support you, so long as you are defending Allah and His Messenger.” She said: “I heard the Messenger of Allah say: ‘Hassan has lampooned them and has satisfied himself and others.’  [Saheeh Muslim Number 2490]

Al-Baraa’ah Bin Aazib narrated that he heard the Messenger of Allaah (sallal-laahu-alayhi-wasallam) said to Hassan Bin Thaabit: “Lampoon them and Jibril (Gabriel) is with you.” [Bukhaari 3213]

After quoting these narrations, Shaikh Rabee said: So when the people of falsehood become overbearing [or oppressive] towards the people of truth through evil speech, defamation, lies and praising (other) people of falsehood, then the people of truth cannot (do anything else) except to subdue the people of falsehood- clarifying their oppressive (statements), their barefaced lies and unveiling their falsehoods. [Source: Bayaan Maa Fee Naseehati Ibraaheem Ar-Ruhayli Minal Khalal Wal Ikhlaal’ page: 23-25 abridged and paraphrased]

To be continued…InshaaAllaah

Important Articles here:

Shaikh Rabee’ on Enemies’ Latest Ploy of Dividing the Scholars into the “Harsh” Group and the “Tolerant” Group http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=11580

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[Part 7.1: Observations on Dr Ibraaheem Ar-Ruhayli (accompanied by important footnotes on refs 1 & 3 at the end of this article) – Shaikh Rabee Unveils the Reality behind Dr Ibraaheem’s Statement That Refutation against a Mukhaalif Is Fard Kifaayah]

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

Dr Ibraaheem argues that one of the mistakes that are rife is that when a scholar refutes a Mukhaalif, or issues a Fatwa as a warning against a mistake, many of the students of knowledge who ascribe to the Sunnah would seek  from (other) students and the scholars to clarify their stance towards that refutation or fatwa, rather the affair has reached a state in which even the small students of knowledge and the common people are asked to determine their stance towards the refuter and the one refuted; (Ref 1) then based on this, they would determine loyalty, disassociation and boycotting, until maybe some of the students boycott their Shuyookh whom they have benefitted from in knowledge and sound creed for many years; and maybe the trial reaches the houses, so you find a brother boycotting his brother and a son disrespecting his parents; and maybe a wife is divorced and the little children are separated due to this (trial).

As for when you look at the society, you find that they are divided into two parties or more- every party pursues the other with rebuke and making it binding to boycott the other group. All this (fitnah) between those who ascribe to the Sunnah- those amongst whom one group was unable to rebuke the Aqeedah of the other and the soundness of its Manhaj before the occurrence of this differing. The basis of this (problem) is either due to ignorance in exceeding the boundaries of the Sunnah and the principles regarding the manner in Ahlus Sunnah should show disapproval (against a mistake) or due to desires.

 

Response:

Shaikh Rabee responded to the above statement of Dr Ibraaheem, saying that it is (was) obligated on Dr Ibraaheem, those scholars who remained silent and other than them (i.e. those who were knew about the fitnah) to confront this trial or trials and strike at the place it is (was) rooted. The painful situation [which Dr Ibraaheem describes (or described above)] should make him and others them (or should have made him and others) ready to stand up and fulfil this [communal obligation-Fard kifaa’iy) by refuting the initiator of the fitnah]. It is plausible that the cause of this great Fitna and what has come about by way of it resulted from the silence of those who refused to fulfil this communal obligation, whose goal has not been actualised through the refutation issued by one person. (Ref 2)

Then Shaikh Rabee stated that Dr Ibraheem should contemplate on the Fiqh of those Ahlus Sunnah who have preceeded and their togetherness in fulfilling this great obligation! Imam Ibnul Qayyim (rahimahullaah) stated whilst disapproving of Ahlul Bidah in Madaarij As-Saalikeen: And due to this, the Salaf’s and Imaam’s disapproval (or rejection against) it (i.e. bidah) was severe and they spoke out (loudly) against its people from the various regions of the earth. They warned against their fitnah with a more severe warning and did that to an extent that was not the same as their disapproval against lewd acts, oppression and aggression. (That is) because the harm of bidah (on the religion); its destructive (effects on the religion) and negation (of the religion) is more severe.

Then Shaikh Rabee asks Dr Ibraaheem about this Fard Kifaayah in relation to Jihaad; (Ref 3) -that for example Jihaad is from the Furood al-Kifaayaat (Communal obligations), so if one person goes for Jihaad in order to repel a threat faced by Islaam and the Muslims, will the Legislated Islamic goal of this Jihaad be fulfilled by one person; or if hundreds of people went but neither the Legislated Islamic goal is fulfilled nor is the threat repelled, then would it be permissible for the scholars to remain silent in such circumstances; or is it obligated that they exhort the people to go for Jihaad in order to fulfil this communal obligation, for there has to be sufficient numbers of people to fulfil this (Communal) obligation in order to put a stop to the threat face by the rest of the Muslims? And if this sufficient numbers that are required to carry out this obligation is not reached, then indeed all the Muslims are regarded to be sinful in such a case and held responsible for the harm that comes to Islaam and the Muslims. Likewise, this (i.e. the availability of sufficient numbers to fulfil this communal obligation) is the same thing stated regarding the affair of enjoining good and forbidding evil, for there has to be sufficient numbers to prevent the Fitnah, if one, ten or twenty are unable to do so.

Therefore, it becomes clear (from the above example) that many of the students- those who ascribe themselves to the sunnah-who seek from the Scholars to clarify their stances have sought after something appropriate and correct if there is a sound reason for seeking after it. It is not to be regarded a mistake (as Dr Ibraaheem claims) and the mistaken one is the one who declares those students to be mistaken. The silence of the scholars at the time of a need or necessity to clarify the truth is tantamount to concealment of the truth and it is from those grave mistakes that will result in corruption, trials, splitting of the people into two groups, two parties, boycotting one another and so on…..

Then Shaikh Rabee finally stated that it is (was) obligated on Dr Ibraaheem to clarify the affair of the oppressive obstinate one who initiated this dreadful fitnah, which has reached this grave state described by (Dr Ibraaheem), so that the people- especially the common people- would be upon clear-sightedness in their religion, and so that they will hold onto the truth and reject falsehood, and so that their loyalty and disassociation is established upon clear-sightedness. [Bayaan Maa Fee Naseehati Ibraaheem ar’Ruhayli Minal Khalal Wal-Ikhlaal’ pages 62-63]

To be continued…In-Shaa-Allaah

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Importinat Footnotes:

[Ref 1] Question to Shaikh Fawzaan: Is it obligatory upon the scholars to clarify to the youth and the common people the danger of partisanship, splitting and groups?

Answer:

Yes it is obligatory to clarify the danger of partisanship and dividing and splitting so that the people can be upon insight and understanding because even the common people are being deceived.  How many of the common people in this time have been fooled by some of the groups because they believe that they are upon the truth? So it is a must that we clarify to the people, the students and the common people, the danger of these parties and sects because if they remained silent [i.e. the scholars] then the people would say, “The scholars were aware of this and they remained silent.” Due to this innovation would enter upon them. So it is necessary to clarify these matters when these things appear. The danger for the common people is greater than the danger [posed] to the students because if the scholars remain silent the common people will think that this is correct and that this is the truth. [Al-Ajwibah Al-Mufeedah (page 131)

Question to Shaikh Rabee: What do you say concerning an individual who advises others to abstain from listening to refutations, and when he was asked about the reason for him adopting this stance he said, “The person who asked me about this was a common person and he is unable to recite the Quran properly”. What are your comments upon this, may Allah bless you?

Answer:

If he is a layman then he is to be taught the Islamic creed and to be warned from the people of innovations. The majority of the common people these days have become supporters of the people of innovation. So it is necessary to warn them against them (i.e. the people of innovation). Say to him, “So and so is upon such and such innovations and you listening to him will harm you”. This is so that they will not read (his works), listen to his tapes and that he is cautious about his speech. Meaning that this layman needs someone to warn him and he is to be reminded of the principle: “This knowledge is religion so look at whom you take your religion from.” During these times the common people are targeted by the people of innovation and will say to you, “do not let them read the books of refutations. No. No.” This (approach) will expose them to ruin. Fataawa Fadeelah Ash-Shaykh Rabee’ Al-Madkhalee (1/273)

Question to Shaikh Rabee: Is it permissible for us as students of knowledge to be silent about the innovators, and to cultivate the youth and the students upon the way of the Salaf without mentioning the names of the innovators?

Answer:

By Allah, the innovators are to be mentioned by their traits and by their names if there is a need for this. If so and so has put himself forward for leadership and leading this nation and the youth and he is leading them towards falsehood, then he is to be mentioned by his name. If there is a need then he is to be mentioned by his name and it is necessary to mention him by his name. As it relates to this, one of the Salafis in Egypt used to teach and he would just mention general (descriptions without specifying names) and the people did not comprehend these generalities.  After this he began to explicitly mention the names of the groups and individuals and they said (i.e. those who attended the lessons), “O Shaykh, why did you not teach us like this in the beginning?” He responded by saying, “I delivered to you many lessons and I would say this and I would say that (i.e. general descriptions without names).” They said, “By Allah, we did not understand.”

Fataawa Fadeelah Ash-Shaykh Rabee’ Al-Madkhalee (1/277)

http://www.salafitalk.com/threads/217-Al-Jarh-Wa-At-Tadeel-Clarifying-The-Public-Errors-Of-Our-Brother-Muhammad-Muneer-Mufti

[Ref 2]Amazing indeed is the affair of Dr Ibraaheem Ar-Ruhayli, for not only did he argue with these ambiguities in order to play down the affair of Al-Halabi and others, but now we see him on stage with the followers of Al-Maribi, Al-Halabi etc So all those ambiguous arguments which he claims was an advice to Ahlus Sunnah is nothing else but a cover to justify his blameworthy stances. Shaikh Rabee, Shaikh Ubaid, Shaikh Muhammad Bin Haadi, Shaikh Abdullah Al-Bukhaari and others established the evidences against the innovators (Al-Halabi and Al-Maribi) based on what this Fard Kifaayah necessitates, but Dr Ibraaheem’s ambiguous utilisation of Fard Kifaayah in relation to warning against deviants has finally manifested, for indeed we find that he has been invited by the staunch followers of Al-Maribi and Al-Halabi at Luton. Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) stated: And Imaan is known about a man, just as all the states of his heart are known by way of his (outward) allegiances, enmities, his rejoicing, anger, hunger, thirst, and other such affairs. For these matters have certain outward binding necessities (lawaazim dhaahirah) and the outward matters necessitate inward matters. And this is a matter known, the people know this concerning the one that they have experienced and tested (jarraboohu wamtahinoohu)… [minhaaj-as-sunnah 8/475] [Translation: Salafipublications.com]

[Ref3]

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

http://www.abukhadeejah.com/is-there-jihad-in-syria-should-one-go-and-fight-by-salafi-shaikh-abdullaah-al-bukhaaree/

http://www.abukhadeejah.com/are-we-in-a-period-similar-to-the-prophet-in-makkah-as-it-relates-to-fighting-jihad/

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

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

 

 

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Asking About Conferences Organized by Hizbiyyoon? (Staunch UK followers of Al-Maribi etc )

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

Shaikh Muhammad Bin Haadi (may Allaah preserve him) warns against the likes of these conferences, saying that these organizations seek to promote and establish their goals through some of the Mashaa-yikh, so one should not go to them. Some of the Mashaayikh are unaware of the pursuits of these organizations through them, so one should not go to them. http://www.sahab.net/forums/?showtopic=130647

So be attentive O Salafi! Those staunch followers of Al-Maribi and Al-Halabi say to the common people- by way of deceit and concealment- ‘’We have a Shaikh or Mashaayikh!” Yet at the same time they defend the contemporary Senior Mubtadi’ah such as Ali Al-Halabi and Al-Maribi.

Likewise, Masjid Al-Furqan (Rusholme) follows the same deceitful methodology and have already been refuted as a result of that, for they seek to invite some of those Mashaayikh considered to be upon the Sunnah, yet on other days they invite ahlul bidah, such Abu Usama or speakers from deviant organizations, such as Al-Maghrib Institute.

Likewise, Shaikh Rabee (May Allaah preserve him) was asked about the Luton conference-followers of the innovators (Al-Maribi and Al-Halabi), so the Shaikh (may Allaah preserve him) stated that one should not attend. See link: https://twitter.com/salafipubs/status/548038503083556865

Therefore O sensible one! The verdicts above are based on reality, so do not aid those who utilize some Mashaayikh, but at the same time are aiders of Senior Contemporary Mubtadi’ah or allies of ahlul bidah.

Shaykh Rabee’ bin Haadee al-Madkhalee on the Defenders of Abul-Hasan al-Misree (Al-Maribi) in Luton, England

http://www.salafipublications.com/sps/sp.cfm?subsecID=NDV18&articleID=NDV180014&articlePages=1

 

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Part 3: Observations on Dr Ibraaheem Ar-Ruhayli – A Short Evaluation of His Statement Regarding Good Manners And Reminding Him That The Most Evil Mannered Ones Are Those [Al-Halabi, Al-Maribi etc] Who Wear a False Gown of Salafiyyah In Order To Deceive

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

Dr Ibraaheem Ar-Ruhayli stated that it is obligatory to know that Ahlus Sunnah are the people (who) comply with Islaam completely in creed and (good) manners, and that from lack of understanding is to think that indeed a Sunni or Salafi is the one who actualises (establishes) the creed of Ahlus Sunnah without (having) concern for (good) Islamic manners and etiquettes, and not fulfilling the rights of others etc.

Then Dr Ar-Ruhayli quoted the statement of Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) in Al-Aqeedah Al-Waasitiyyah concerning affairs that Ahlus Sunnah call to such as enjoining good and forbidding evil, performance of the Hajj, Jihaad, the Juma’ah (prayer) and the Eed prayer alongside the rulers whether they (i.e. the rulers) are righteous or sinful.

Also that Ahlus Sunnah preserve the congregational (prayers), give sincere advice to the Muslim Ummah and believe in the statement of the [Prophet (sallal laahu alayhi wasallam)]: ‘’A believer is like a structure (or building) for another believer, some parts of which support the other parts.” Then the Prophet clasped his fingers together to explain] and the statement of the [Prophet (sallal laahu alayhi wasallam)]: [The mutual love, mercy and affection between the believers are like one body; if one limb is hurt the whole body becomes restless with fever]

And that Ahlus Sunnah advice (people) to exercise patience during times of calamity and to be grateful in times of ease, and being pleased with what has been pre-decreed. They call to noble manners and good deeds, and they believe in the meaning of the statement of the [Prophet (sallal laahu alayhi wasallam)]: [The most perfect believer is the one with the best manners]

They (Ahlus Sunnah) urge (people) to keep ties with the one who cuts you off and give to the one who denies you (something). They command (people and themselves) to treat parents with kindness and respect, to keep the ties of kinship and treat neighbours with kindness. They forbid boasting and conceit; transgression and attacking others – whether due to right (i.e. in seeking after a right of theirs) or without right. They command (people and themselves) with noble manners and forbid lowly manners. All they say and do in this regard is carried out whilst adhering to the Book and the Sunnah etc. [For further details, refer to an English translation of the explanation of Al-Aqeedah Al-Waasitiyyah’ by Ustaadh  Taqweem Aslam where the above affairs have been mentioned: http://www.learnaboutislam.co.uk/audio/taqweem-aslam/aqeedah-wasitiyah/aqeedah-wasitiyah-78.mp3  http://www.learnaboutislam.co.uk/audio/taqweem-aslam/aqeedah-wasitiyah/aqeedah-wasitiyah-79.mp3

Response:

Concerning Dr Ibraaheem Ar-Ruhayli’s statement that from lack of understanding is to think that indeed a Sunni or Salafi is the one who actualises (establishes) the creed of Ahlus Sunnah without (having) concern for (good) Islamic manners and etiquettes etc; Shaikh Rabee replied to him, saying that the one who actualises the creed of Ahlus Sunnah and follows their methodology – (and establishes correct) alliance and disassociation (based on this methodology), but falls short in his manners, he does not exit the fold of Ahlus Sunnah and enter into the fold of Bidah. We do not know from Ahlus Sunnah (i.e. their Imaams, Scholars and notables – the Salaf and khalaf) that they declared a person an innovator due to his shortcomings related to good manners. Even if a follower of the Sunnah fell into some sins, he does not exit the fold of the Sunnah.

And besides this, Ahlus Sunnah of this era are like their predecessors, for they believe in the sound issues of creed and follow the great paths of the Islamic legislation. They establish these great deeds (i.e. they strive in establishing those affairs mentioned by Shaikhul Islaam Ibn Taymiyyah) and noble manners, which the sects of fitan and misguidance cannot catch up with them in that regard. However, the people of fitan and slander hurl accusations at them- out of oppression and transgression- that they do not possess good manners or that they are deprived of good manners. This criminal act (i.e. the false accusations of the people of fitan and misguidance) carried out to oppose Ahlus Sunnah is not something that has occurred in this era, rather it is a repetition of the fabrications of the people of falsehood-the Mutazilah and other than them- and foremost among them were [الجاحظ ] and [النظَّام].

These fabricators (i.e. Al-Jaahiz and An-Nadh-dhaam) of lies against Ahlus Sunnah of old and Ahlus Sunnah of the present era are the vilest people with regards to their manners -though lies, deceptions and slanders in their statements and actions. These evil manners are possessed by Ahlus Sunnah’s adversaries in this era, but they are merely inheritors (i.e. they inherited these evil manners from the old adversaries of Ahlus Sunnah), especially those who wear a false gown of Salafiyyah in this era- those we have referred to in this research (i.e. Al-Maribi, Al-Halabi, Ar’oor etc)

[Source: Bayaan Maa Fee Naseehati Ibraaheem Ar-Ruhayli Minal Khalal Wal-Ikhlaal’ pages 20-21..paraphrased]

To be continued…In-Shaa-Allaah

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The Quran and Sunnah Upon The Understanding of The Salaf

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