 | 1) Abu Haneefah (rahima-hullaah) | by Nissho for everyone |
The first of them is Abu Haneefah Nu'maan ibn Thaabit, whose companions have narrated from him various sayings and diverse warnings, all of them leading to one thing: the obligation to accept the Hadeeth, and to give up following the opinions of the imaams which contradict it:
1) "When a hadeeth is found to be saheeh, then that is my madhhab." [20]
2) "It is not permitted [21] for anyone to accept our views if they do not know from where we got them." [22]
In one narration, "It is prohibited [23] for someone who does not know my evidence to give verdicts [24] on the basis of my words."
Another narration adds, "... for we are mortals: we say one thing one day, and take it back the next day."
In another narration, "Woe to you, O Ya'qoob [25]! Do not write down everything you hear from me, for it happens that I hold one opinion today and reject it tomorrow, or hold one opinion tomorrow and reject it the day after tomorrow." [26]
3) "When I say something contradicting the Book of Allaah the Exalted or what is narrated from the Messenger (sal-Allaahu 'alayhe wa sallam), then ignore my saying." [27]
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[20] Ibn 'Aabideen in al-Haashiyah (1/63), and in his essay Rasm al-Muftee (1/4 from the Compilation of the Essays of Ibn 'Aabideen), Shaykh Saalih al-Fulaanee in Eeqaaz al-Himam (p. 62) and others. Ibn 'Aabideen quoted from Sharh al-Hidaayah by Ibn al-Shahnah al-Kabeer, the teacher of Ibn al-Humaam, as follows:
"When a hadeeth contrary to the Madhhab is found to be saheeh, one should act on the hadeeth, and make that his madhhab. Acting on the hadeeth will not invalidate the follower's being a Hanafee, for it is authentically reported that Abu Haneefah said: 'When a hadeeth is found to be saheeh, then that is my madhhab', and this has been related by Imaam Ibn 'Abdul Barr from Abu Haneefah and from other imaams."
This is part of the completeness of the knowledge and piety of the Imaams, for they indicated by saying this that they were not versed in the whole of the Sunnah, and Imaam ash-Shaafi'ee has elucidated this thoroughly (see later). It would happen that they would contradict a sunnah because they were unaware of it, so they commanded us to stick to the Sunnah and regard it as part of their Madhhab. May Allaah shower His mercy on them all.
[21] Ar.: halaal
[22] Ibn 'Abdul Barr in Al-Intiqaa' fee Fadaa.il ath-Thalaathah al-A'immah al-Fuqahaa' (p. 145), Ibn al-Qayyim in I'laam al-Muwaqqi'een (2/309), Ibn 'Aabideen in his Footnotes on Al-Bahr ar-Raa.iq (6/293) and in Rasm al-Muftee (pp. 29,32) and Sha'raanee in Al-Meezaan (1/55) with the second narration. The last narration was collected by 'Abbaas ad-Dawri in At- Taareekh by Ibn Ma'een (6/77/1) with a saheeh sanad on the authority of Zafar, the student of Imaam Abu Haneefah. Similar narrations exist on the authority of Abu Haneefah's companions Zafar, Abu Yoosuf and 'Aafiyah ibn Yazeed; cf. Eeqaaz (p. 52). Ibn al-Qayyim firmly certified its authenticity on the authority of Abu Yoosuf in I'laam al-Muwaqqi'een (2/344). The addition to the second narration is referenced by the editor of Eeqaaz (p. 65) to Ibn 'Abdul Barr, Ibn al-Qayyim and others.
If this is what they say of someone who does not know their evidence, what would be their response to one who knows that the evidence contradicts their saying, but still gives verdicts opposed to the evidence?! Therefore, reflect on this saying, for it alone is enough to smash blind following of opinion; that is why one of the muqallid Shaykhs, when I criticised his giving a verdict using Abu Haneefah's words without knowing the evidence, refused to believe that it was a saying of Abu Haneefah!
[23] Ar.: haraam
[24] Ar.: fatwaa
[25] i.e. Imaam Abu Haneefah's illustrious student, Abu Yoosuf (rahima-hullaah).
[26] This was because the Imaam would often base his view on Qiyaas (Analogy), after which a more potent analogy would occur to him, or a hadeeth of the Prophet (sal-Allaahu 'alayhe wa sallam) would reach him, so he would accept that and ignore his previous view. Sha'raanee's words in Al-Meezaan (1/62) are summarised as:
"Our belief, as well as that of every researcher into Imaam Abu Haneefah (radhi-yAllaahu 'anhu), is that, had he lived until the recording of the Sharee'ah, and the journeys of the Preservers of Hadeeth to the various cities and frontiers in order to collect and acquire it, he would have accepted it and ignored all the analogies he had employed. The amount of qiyaas in his Madhhab would have been just as little as that in other Madhhabs, but since the evidences of the Sharee'ah had been scattered with the Successors and their successors, and had not been collected in his lifetime, it was necessary that there be a lot of qiyaas in his Madhhab compared to that of other imaams. The later scholars then made their journeys to find and collect ahaadeeth from the various cities and towns and wrote them down; hence, some ahaadeeth of the Sharee'ah explained others. This is the reason behind the large amount of qiyaas in his Madhhab, whereas there was little of it in other Madhhabs."
Abul-Hasanaat Al-Luknaawee quoted his words in full in An- Naafi' al-Kabeer (p. 135), endorsing and expanding on it in his footnotes, so whoever wishes to consult it should do so there.
Since this is the justification for why Abu Haneefah has sometimes unintentionally contradicted the authentic ahaadeeth - and it is a perfectly acceptable reason, for Allaah does not burden a soul with more than it can bear - it is not permissible to insult him for it, as some ignorant people have done. In fact, it is obligatory to respect him, for he is one of the imaams of the Muslims through whom this Deen has been preserved and handed down to us, in all its branches; also, for he is rewarded under any circumstance: whether he is correct or wrong. Nor is it permissible for his devotees to continue sticking to those of his statements which contradict the authentic ahaadeeth, for those statements are effectively not part of his Madhhab, as the above sayings show. Hence, these are two extremes, and the truth lies in between.
{Our Lord! Forgive us, and our brethren who came before us into the Faith; and leave not, in our hearts, any rancour against those who have believed. Our Lord! You are indeed Full of Kindness, Most Merciful.} (Soorah al-Hashr 59:10)
[27] Al-Fulaanee in Eeqaaz al-Himam (p. 50), tracing it to Imaam Muhammad and then saying, "This does not apply to the mujtahid, for he is not bound to their views anyway, but it applies to the muqallid."
Sha'raanee expanded on that in Al-Meezaan (1/26):
"If it is said: 'What should I do with the ahaadeeth which my Imaam did not use, and which were found to be authentic after his death?' The answer which is fitting for you is: 'That you act on them, for had your Imaam come across them and found them to be authentic, he would have instructed you to act on them, because all the Imaams were captives in the hand of the Sharee'ah.' He who does so will have gathered all the good with both his hands, but he who says, 'I will not act according to a hadeeth unless my Imaam did so', he will miss a great amount of benefit, as is the case with many followers of the Imaams of the Madhhabs. It would be better for them to act on every hadeeth found to be authentic after the Imaam's time, hence implementing the will of the Imaams; for it is our firm belief about the Imaams that had they lived longer and come to know of those ahaadeeth which were found authentic after their time, they would have definitely accepted and acted according to them, ignoring any analogies they may have previously made, and any views they may have previously held."
1) "When a hadeeth is found to be saheeh, then that is my madhhab." [20]
2) "It is not permitted [21] for anyone to accept our views if they do not know from where we got them." [22]
In one narration, "It is prohibited [23] for someone who does not know my evidence to give verdicts [24] on the basis of my words."
Another narration adds, "... for we are mortals: we say one thing one day, and take it back the next day."
In another narration, "Woe to you, O Ya'qoob [25]! Do not write down everything you hear from me, for it happens that I hold one opinion today and reject it tomorrow, or hold one opinion tomorrow and reject it the day after tomorrow." [26]
3) "When I say something contradicting the Book of Allaah the Exalted or what is narrated from the Messenger (sal-Allaahu 'alayhe wa sallam), then ignore my saying." [27]
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[20] Ibn 'Aabideen in al-Haashiyah (1/63), and in his essay Rasm al-Muftee (1/4 from the Compilation of the Essays of Ibn 'Aabideen), Shaykh Saalih al-Fulaanee in Eeqaaz al-Himam (p. 62) and others. Ibn 'Aabideen quoted from Sharh al-Hidaayah by Ibn al-Shahnah al-Kabeer, the teacher of Ibn al-Humaam, as follows:
"When a hadeeth contrary to the Madhhab is found to be saheeh, one should act on the hadeeth, and make that his madhhab. Acting on the hadeeth will not invalidate the follower's being a Hanafee, for it is authentically reported that Abu Haneefah said: 'When a hadeeth is found to be saheeh, then that is my madhhab', and this has been related by Imaam Ibn 'Abdul Barr from Abu Haneefah and from other imaams."
This is part of the completeness of the knowledge and piety of the Imaams, for they indicated by saying this that they were not versed in the whole of the Sunnah, and Imaam ash-Shaafi'ee has elucidated this thoroughly (see later). It would happen that they would contradict a sunnah because they were unaware of it, so they commanded us to stick to the Sunnah and regard it as part of their Madhhab. May Allaah shower His mercy on them all.
[21] Ar.: halaal
[22] Ibn 'Abdul Barr in Al-Intiqaa' fee Fadaa.il ath-Thalaathah al-A'immah al-Fuqahaa' (p. 145), Ibn al-Qayyim in I'laam al-Muwaqqi'een (2/309), Ibn 'Aabideen in his Footnotes on Al-Bahr ar-Raa.iq (6/293) and in Rasm al-Muftee (pp. 29,32) and Sha'raanee in Al-Meezaan (1/55) with the second narration. The last narration was collected by 'Abbaas ad-Dawri in At- Taareekh by Ibn Ma'een (6/77/1) with a saheeh sanad on the authority of Zafar, the student of Imaam Abu Haneefah. Similar narrations exist on the authority of Abu Haneefah's companions Zafar, Abu Yoosuf and 'Aafiyah ibn Yazeed; cf. Eeqaaz (p. 52). Ibn al-Qayyim firmly certified its authenticity on the authority of Abu Yoosuf in I'laam al-Muwaqqi'een (2/344). The addition to the second narration is referenced by the editor of Eeqaaz (p. 65) to Ibn 'Abdul Barr, Ibn al-Qayyim and others.
If this is what they say of someone who does not know their evidence, what would be their response to one who knows that the evidence contradicts their saying, but still gives verdicts opposed to the evidence?! Therefore, reflect on this saying, for it alone is enough to smash blind following of opinion; that is why one of the muqallid Shaykhs, when I criticised his giving a verdict using Abu Haneefah's words without knowing the evidence, refused to believe that it was a saying of Abu Haneefah!
[23] Ar.: haraam
[24] Ar.: fatwaa
[25] i.e. Imaam Abu Haneefah's illustrious student, Abu Yoosuf (rahima-hullaah).
[26] This was because the Imaam would often base his view on Qiyaas (Analogy), after which a more potent analogy would occur to him, or a hadeeth of the Prophet (sal-Allaahu 'alayhe wa sallam) would reach him, so he would accept that and ignore his previous view. Sha'raanee's words in Al-Meezaan (1/62) are summarised as:
"Our belief, as well as that of every researcher into Imaam Abu Haneefah (radhi-yAllaahu 'anhu), is that, had he lived until the recording of the Sharee'ah, and the journeys of the Preservers of Hadeeth to the various cities and frontiers in order to collect and acquire it, he would have accepted it and ignored all the analogies he had employed. The amount of qiyaas in his Madhhab would have been just as little as that in other Madhhabs, but since the evidences of the Sharee'ah had been scattered with the Successors and their successors, and had not been collected in his lifetime, it was necessary that there be a lot of qiyaas in his Madhhab compared to that of other imaams. The later scholars then made their journeys to find and collect ahaadeeth from the various cities and towns and wrote them down; hence, some ahaadeeth of the Sharee'ah explained others. This is the reason behind the large amount of qiyaas in his Madhhab, whereas there was little of it in other Madhhabs."
Abul-Hasanaat Al-Luknaawee quoted his words in full in An- Naafi' al-Kabeer (p. 135), endorsing and expanding on it in his footnotes, so whoever wishes to consult it should do so there.
Since this is the justification for why Abu Haneefah has sometimes unintentionally contradicted the authentic ahaadeeth - and it is a perfectly acceptable reason, for Allaah does not burden a soul with more than it can bear - it is not permissible to insult him for it, as some ignorant people have done. In fact, it is obligatory to respect him, for he is one of the imaams of the Muslims through whom this Deen has been preserved and handed down to us, in all its branches; also, for he is rewarded under any circumstance: whether he is correct or wrong. Nor is it permissible for his devotees to continue sticking to those of his statements which contradict the authentic ahaadeeth, for those statements are effectively not part of his Madhhab, as the above sayings show. Hence, these are two extremes, and the truth lies in between.
{Our Lord! Forgive us, and our brethren who came before us into the Faith; and leave not, in our hearts, any rancour against those who have believed. Our Lord! You are indeed Full of Kindness, Most Merciful.} (Soorah al-Hashr 59:10)
[27] Al-Fulaanee in Eeqaaz al-Himam (p. 50), tracing it to Imaam Muhammad and then saying, "This does not apply to the mujtahid, for he is not bound to their views anyway, but it applies to the muqallid."
Sha'raanee expanded on that in Al-Meezaan (1/26):
"If it is said: 'What should I do with the ahaadeeth which my Imaam did not use, and which were found to be authentic after his death?' The answer which is fitting for you is: 'That you act on them, for had your Imaam come across them and found them to be authentic, he would have instructed you to act on them, because all the Imaams were captives in the hand of the Sharee'ah.' He who does so will have gathered all the good with both his hands, but he who says, 'I will not act according to a hadeeth unless my Imaam did so', he will miss a great amount of benefit, as is the case with many followers of the Imaams of the Madhhabs. It would be better for them to act on every hadeeth found to be authentic after the Imaam's time, hence implementing the will of the Imaams; for it is our firm belief about the Imaams that had they lived longer and come to know of those ahaadeeth which were found authentic after their time, they would have definitely accepted and acted according to them, ignoring any analogies they may have previously made, and any views they may have previously held."
| What is meant by the Salafiya Madhab? And who are the most prominent amongst those who call to it? | by Nissho for everyone |
Question:
It is frequented on the tongues of some of the people, so and so is Salafi, so and so is not Salafi, so what is meant by the Salafi Madhab? And who are the most prominent amongst the Muslim Scholars who call(ed) to it? And is it possible that we can call them Ahlus Sunna WA Jamah or the Saved Sect? And then, would this not be considered to be from one purifying himself?
Answer:
What is meant by the Salafi Madhab is that which the predecessors of this Nation where upon, from the Companions (Sahaaba) and those that followed them, and the Esteemed Imams, to include having correct Aqeedah, and a sound Minhaj, and truthful Iman, and to hold firm to the Islamic Aqeedah, and Laws, and character, and manners. In opposition to what the innovators, deviants, and foolish are upon. And from the most esteemed individuals that called to the Minhaj of the Salaf are the four Imams, and Sheik of Islam Ibn Tamiya, and his students, and the Sheik Muhammad ibn Abdul Wahab and his students, and other than them from every rectifier and reformer. Such that there is not a place without someone standing up for ALLAH'S sake as an argument. And there is no problem with the naming of Ahlus Sunnah WA Jamah, so that one may differentiate between themselves and those with a deviant Minhaj. And it is not purifying oneself. It is only from differentiation the people of the truth from the people of falsehood.
Answer by Shaykh Saalih Ibn Fowzaan
Translated by Rasheed Barbee
Source: http://www.sahab.com
It is frequented on the tongues of some of the people, so and so is Salafi, so and so is not Salafi, so what is meant by the Salafi Madhab? And who are the most prominent amongst the Muslim Scholars who call(ed) to it? And is it possible that we can call them Ahlus Sunna WA Jamah or the Saved Sect? And then, would this not be considered to be from one purifying himself?
Answer:
What is meant by the Salafi Madhab is that which the predecessors of this Nation where upon, from the Companions (Sahaaba) and those that followed them, and the Esteemed Imams, to include having correct Aqeedah, and a sound Minhaj, and truthful Iman, and to hold firm to the Islamic Aqeedah, and Laws, and character, and manners. In opposition to what the innovators, deviants, and foolish are upon. And from the most esteemed individuals that called to the Minhaj of the Salaf are the four Imams, and Sheik of Islam Ibn Tamiya, and his students, and the Sheik Muhammad ibn Abdul Wahab and his students, and other than them from every rectifier and reformer. Such that there is not a place without someone standing up for ALLAH'S sake as an argument. And there is no problem with the naming of Ahlus Sunnah WA Jamah, so that one may differentiate between themselves and those with a deviant Minhaj. And it is not purifying oneself. It is only from differentiation the people of the truth from the people of falsehood.
Answer by Shaykh Saalih Ibn Fowzaan
Translated by Rasheed Barbee
Source: http://www.sahab.com
| Advice to the Youth to leave [of] the Extremism and the Harshness | by Nissho for everyone |
Advice to the Youth to leave [of] the Extremism and the Harshness
Question: Some of the Youth shows zealousness more than that which is befitting and (go) into the extremism, so what's your advice for it?
Answer: It is obligatory upon the youth and other than them beware of the violance, and extremism and the harshness. Because Allah Subhanahu wa Ta'ala said, "[004:171] O people of the Scripture (Christians)! Do not exceed the limits in your religion", and He 'Ajja waJal said, "[003:159] And by the Mercy of Allâh, you (Muhammad [sal-Allâhu 'alayhi wa sallam]) dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allâh's) forgiveness for them", and He 'Ajja wa Jal said to Musa and Harun when He sent them to Faraon, "[020:044] "And speak to him mildly, perhaps he may accept admonition or fear (Allâh)."
and the Prophet sallallahu alayhe wa sallam said, "Beware of the Extremism in the Religion, Because that which destroyed those who were before you, is the Extremism in the Religion."[Reported it Imam Ahmed and some Ahl As-Sunan with a Hasan chain.]
So therefore, I advice all of Preachers [Callers], that they do not fall in the Extremism and harshness and (upon them is) to be moderate which is in accordance to the way Allah (ordained) and the rulings of His Book and Sunnah of His Prophet sallallahu alayhe wa sallam.
Question: Some of the Youth shows zealousness more than that which is befitting and (go) into the extremism, so what's your advice for it?
Answer: It is obligatory upon the youth and other than them beware of the violance, and extremism and the harshness. Because Allah Subhanahu wa Ta'ala said, "[004:171] O people of the Scripture (Christians)! Do not exceed the limits in your religion", and He 'Ajja waJal said, "[003:159] And by the Mercy of Allâh, you (Muhammad [sal-Allâhu 'alayhi wa sallam]) dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allâh's) forgiveness for them", and He 'Ajja wa Jal said to Musa and Harun when He sent them to Faraon, "[020:044] "And speak to him mildly, perhaps he may accept admonition or fear (Allâh)."
and the Prophet sallallahu alayhe wa sallam said, "Beware of the Extremism in the Religion, Because that which destroyed those who were before you, is the Extremism in the Religion."[Reported it Imam Ahmed and some Ahl As-Sunan with a Hasan chain.]
So therefore, I advice all of Preachers [Callers], that they do not fall in the Extremism and harshness and (upon them is) to be moderate which is in accordance to the way Allah (ordained) and the rulings of His Book and Sunnah of His Prophet sallallahu alayhe wa sallam.
| How to call the common person to Salafiya | by Nissho for everyone |
Question:How should the common person be called to salafiya, the methodology of the pious predecessors, especially since it has been associated with some of the evil wicked callers.
Answer:ALLAH has given us the method for calling to it, ALLAH said to his Prophet (peace and blessing are upon him) “Invite to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur’an) and fair preaching, and argue with them in a way that is better.” (Chapter 16 verse 125) Therefore it is calling to ALLAH with wisdom, and wisdom is knowledge and clarity and the evidence. So you are to call with knowledge and with good manners and with kindness and softness; and this is the way to call the common person and other than them, but the common person more often accepts the call. And it is possible that the common person will accept the call without any argumentation. But if it requires some argumentation due to the fact that they are stubborn or because they have some connection to falsehood, then argue with them in the best way. (ALLAH says) “The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character). (Chapter 41 verses 34-35)
Fatwa by Sheik Rabee' ibn Haadee Al-Madhkalee
Translated by Abu Qayla Rasheed Barbee
LINK: http://rabee.net/show_fatwa.aspx?id=172
Answer:ALLAH has given us the method for calling to it, ALLAH said to his Prophet (peace and blessing are upon him) “Invite to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur’an) and fair preaching, and argue with them in a way that is better.” (Chapter 16 verse 125) Therefore it is calling to ALLAH with wisdom, and wisdom is knowledge and clarity and the evidence. So you are to call with knowledge and with good manners and with kindness and softness; and this is the way to call the common person and other than them, but the common person more often accepts the call. And it is possible that the common person will accept the call without any argumentation. But if it requires some argumentation due to the fact that they are stubborn or because they have some connection to falsehood, then argue with them in the best way. (ALLAH says) “The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character). (Chapter 41 verses 34-35)
Fatwa by Sheik Rabee' ibn Haadee Al-Madhkalee
Translated by Abu Qayla Rasheed Barbee
LINK: http://rabee.net/show_fatwa.aspx?id=172
| Different levels of Innovation | by Nissho for everyone |
Question:Is there a difference between the innovation that is considered a sin and the innovation that takes a person outside the fold of Islam?
Answer:Yes; there is innovation that takes a person outside the fold of Islam such as denying that ALLAH will be seen in the afterlife, denying that ALLAH is above His creation, making supplication to other than ALLAH, sacrificing to other than ALLAH, these are all types of innovation that take a person outside the fold of Islam, but we don’t declare a person to be outside the fold of Islam until we have established the proof against him. This is because some of the people have had the doubts heaped upon them and they are far removed from the era of the Prophet Hood and far removed from the light of Prophet Hood. As a result they fall into innovations such as these; and these innovations take the person outside the fold of Islam. We say, denying that ALLAH will be seen in the afterlife is disbelief, as is denying that ALLAH is above His creation, and claiming that the Koran is created is also disbelief, major disbelief. But as for the one who says, I bear witness that no one has the right to be worshipped except and ALLAH and Muhammad is the Messenger of ALLAH and he prays and he fasts and he desires paradise and he believes in it etc, etc; then perhaps some of the doubts of the people of falsehood came to him and piled up upon him until he fell into the aforementioned innovations. Then we say to him, you fell into disbelief and the proof is this and that and we make it clear to him. So if ALLAH gives him the success to return to the truth then all praises belong to ALLAH, if not then we will say he is a disbeliever only after the proof has been established against him. As for the innovation that is sin then it is different than this. For example I see him with rosary beads (dhikir beads) these rosary beads, oh my brothers, there origin is taken from the Christians and the Hindus! These beads are something which is foreign to the Muslims. Who were they taken from? (They were) taken from the Hindus and the Christians, the Christians took them from the Hindus. And I have seen for myself a Christian monk wearing these beads and a Hindu monk wearing these beads and they were using these beads and now the innovators from the Muslims have taken these beads from them. And other than this from the different types of innovations such as the different types of remembrance that have in them deviation from what is correct as for these types of innovations we don’t say they remove someone from the fold of Islam. We don’t say that a person has left Islam except with proof, and we don’t say that a person is a sinner (fasiq) except with proof. So although it is bida you don’t automatically make him a sinner because of it, but he becomes a sinner after it has been made clear to him after it has been made clear and he stays upon this bida then he becomes a sinner (fasiq).
Fatwa by Sheik Rabee' ibn Haadee Al-Madhkalee
Translated by Abu Qayla Rasheed Barbee
LINK: http://rabee.net
Answer:Yes; there is innovation that takes a person outside the fold of Islam such as denying that ALLAH will be seen in the afterlife, denying that ALLAH is above His creation, making supplication to other than ALLAH, sacrificing to other than ALLAH, these are all types of innovation that take a person outside the fold of Islam, but we don’t declare a person to be outside the fold of Islam until we have established the proof against him. This is because some of the people have had the doubts heaped upon them and they are far removed from the era of the Prophet Hood and far removed from the light of Prophet Hood. As a result they fall into innovations such as these; and these innovations take the person outside the fold of Islam. We say, denying that ALLAH will be seen in the afterlife is disbelief, as is denying that ALLAH is above His creation, and claiming that the Koran is created is also disbelief, major disbelief. But as for the one who says, I bear witness that no one has the right to be worshipped except and ALLAH and Muhammad is the Messenger of ALLAH and he prays and he fasts and he desires paradise and he believes in it etc, etc; then perhaps some of the doubts of the people of falsehood came to him and piled up upon him until he fell into the aforementioned innovations. Then we say to him, you fell into disbelief and the proof is this and that and we make it clear to him. So if ALLAH gives him the success to return to the truth then all praises belong to ALLAH, if not then we will say he is a disbeliever only after the proof has been established against him. As for the innovation that is sin then it is different than this. For example I see him with rosary beads (dhikir beads) these rosary beads, oh my brothers, there origin is taken from the Christians and the Hindus! These beads are something which is foreign to the Muslims. Who were they taken from? (They were) taken from the Hindus and the Christians, the Christians took them from the Hindus. And I have seen for myself a Christian monk wearing these beads and a Hindu monk wearing these beads and they were using these beads and now the innovators from the Muslims have taken these beads from them. And other than this from the different types of innovations such as the different types of remembrance that have in them deviation from what is correct as for these types of innovations we don’t say they remove someone from the fold of Islam. We don’t say that a person has left Islam except with proof, and we don’t say that a person is a sinner (fasiq) except with proof. So although it is bida you don’t automatically make him a sinner because of it, but he becomes a sinner after it has been made clear to him after it has been made clear and he stays upon this bida then he becomes a sinner (fasiq).
Fatwa by Sheik Rabee' ibn Haadee Al-Madhkalee
Translated by Abu Qayla Rasheed Barbee
LINK: http://rabee.net
| Who can declare someone an innovator? | by Nissho for everyone |
Question:
It is permissible for the firm student of knowledge to declare someone to be an innovator or a disbeliever or is this exclusively for the people of knowledge?
Answer:
It is not permissible for the beginning student of knowledge to declare someone to be an innovator or a disbeliever until after he becomes qualified to make such a ruling. And it is upon him to entrust this affair to the major scholars exclusively, because ALLAH the Exalted says, “When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). (Chapter 4 verse 84)
Question:
What is the general rule concerning bida, and when is it permissible for me to attribute a person with bida?
Answer:
Firstly, bida is any newly invented matter in the religion that is not from it, (the Sheik then speaks about bida and its different categories). Secondly, declaring a person to be an innovator and making hijra from the innovator happens when the Scholars have declared the person to be an innovator. And don’t you rush, oh small students of knowledge, to ruling upon anyone with bida, even if he has bida with him; until you present it to the Scholars and they can assist you in this matter but without this (returning the affair to the Scholars) then don’t do any of this. (Declare someone to be an innovator)
Fatwa by Shaykh Ahmad An Najmee
Translated by Abu Qayla Rasheed Barbee
Link: http://sahab.net/forums/showthread.php?t=344465
It is permissible for the firm student of knowledge to declare someone to be an innovator or a disbeliever or is this exclusively for the people of knowledge?
Answer:
It is not permissible for the beginning student of knowledge to declare someone to be an innovator or a disbeliever until after he becomes qualified to make such a ruling. And it is upon him to entrust this affair to the major scholars exclusively, because ALLAH the Exalted says, “When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). (Chapter 4 verse 84)
Question:
What is the general rule concerning bida, and when is it permissible for me to attribute a person with bida?
Answer:
Firstly, bida is any newly invented matter in the religion that is not from it, (the Sheik then speaks about bida and its different categories). Secondly, declaring a person to be an innovator and making hijra from the innovator happens when the Scholars have declared the person to be an innovator. And don’t you rush, oh small students of knowledge, to ruling upon anyone with bida, even if he has bida with him; until you present it to the Scholars and they can assist you in this matter but without this (returning the affair to the Scholars) then don’t do any of this. (Declare someone to be an innovator)
Fatwa by Shaykh Ahmad An Najmee
Translated by Abu Qayla Rasheed Barbee
Link: http://sahab.net/forums/showthread.php?t=344465
| Was Ibn Al Qayyim a Wahabi? | by Nissho for everyone |
Question:
Was Ibn Al Qayyim a Wahabi?
Answer:The Sheik, may ALLAH preserve him said,
This is from the strangest things. What is meant by Wahabi, a connection to Sheik Muhammad ibn Abdul Wahab, Ibn Al Qayyim passed away in the year 751 (H) Imam Muhammad ibn Abdul Wahab was born in the year 1115 (H) !
This is the affair of the ignorant person; the one that you will find viewing anyone who is on the correct minhaj and on the straight path to be a Wahabi; even if they lived a long period of time before (Imam Muhammad Abdul Wahab).
And Wahabiya is not a new course of action or new minhaj, or new creed or new sect.
Rather, Imam Muhammad Ibn Abdul Wahab, may ALLAH have mercy upon him, did not come with anything new, and he did not come with a new minhaj, and he came with what the Salafi of the nation were upon.
Reviving that which had been extinguished, and supporting the book and the Sunna and that which the Salaf of this nation were upon. Therefore the thing that he came with is following the Sunna and treading upon the path of the Salaf of this nation, not something new.
Unlike these new minhajs that have been invented; and they have particular minhajs and particular paths.
Rather it only revitalizing the Sunna, and manifesting the Sunna and holding firm to the book and the Sunna; therefore he did not come with anything new.
That which Sheik Muhammad (Ibn Abdul Wahab) came with is that which Ibn Al Qayyim and Ibn Taimiya came with, that which the four Imams came with, which is what the Companions came with, like this.
Fatwa by Sheik Abdul Mushin Al Abaad
Translated by Rasheed Barbee
Link: http://www.sahab.net/sahab/showthread.php?s=75d00f1b22ddb5cc3eaa27fceca91097&threadid=323100
Source: the explanation of the sunan of Abi Dawud
Tape 205, At the 53 minute mark
Was Ibn Al Qayyim a Wahabi?
Answer:The Sheik, may ALLAH preserve him said,
This is from the strangest things. What is meant by Wahabi, a connection to Sheik Muhammad ibn Abdul Wahab, Ibn Al Qayyim passed away in the year 751 (H) Imam Muhammad ibn Abdul Wahab was born in the year 1115 (H) !
This is the affair of the ignorant person; the one that you will find viewing anyone who is on the correct minhaj and on the straight path to be a Wahabi; even if they lived a long period of time before (Imam Muhammad Abdul Wahab).
And Wahabiya is not a new course of action or new minhaj, or new creed or new sect.
Rather, Imam Muhammad Ibn Abdul Wahab, may ALLAH have mercy upon him, did not come with anything new, and he did not come with a new minhaj, and he came with what the Salafi of the nation were upon.
Reviving that which had been extinguished, and supporting the book and the Sunna and that which the Salaf of this nation were upon. Therefore the thing that he came with is following the Sunna and treading upon the path of the Salaf of this nation, not something new.
Unlike these new minhajs that have been invented; and they have particular minhajs and particular paths.
Rather it only revitalizing the Sunna, and manifesting the Sunna and holding firm to the book and the Sunna; therefore he did not come with anything new.
That which Sheik Muhammad (Ibn Abdul Wahab) came with is that which Ibn Al Qayyim and Ibn Taimiya came with, that which the four Imams came with, which is what the Companions came with, like this.
Fatwa by Sheik Abdul Mushin Al Abaad
Translated by Rasheed Barbee
Link: http://www.sahab.net/sahab/showthread.php?s=75d00f1b22ddb5cc3eaa27fceca91097&threadid=323100
Source: the explanation of the sunan of Abi Dawud
Tape 205, At the 53 minute mark
| Does Jarh wa tadeel still exist today? | by Nissho for everyone |
(Translator’s note: jarh wa tadeel is the science of criticizing and praising)
Question:
Some of the Scholars have mentioned that the science of jarh wa tadeel was specific to the time period of narrators, but now in the year 1420 there is nothing called jarh wa tadeel, so what is the correct position concerning this?
Answer:
This, I swear by Allah is mockery, this from the things that make you laugh and make you cry, that speech such as this should be said. When the bida increases and the disbelief increases and the Secularists, the Communist, the Rafida, the Sufis and the misguided groups increase, they hinder Islam and the people are given free rein to do as the like and they can say whatever they like and there is no one to say this is wrong or this is evil nor anyone to say this one is a trouble maker and this one is a doer of good?
This is a loss and a lack of understanding in the religion of Allah the Mighty and Majestic. So the Salaf (Pious Predecessors) authored books in Aqeedah and in these books they criticized the people of innovation and misguidance and the called them by name, the individuals and the groups; so has this ended also?
And we say; verily the innovators that were present during the time of the Salaf, they were contested and criticized and their misguidance was made clear, and now it’s not permissible, it’s haram, now speaking against the people of bida is haram and speech against the secularist is haram and speech against the heretics and speech against the Rafida is haram and speech against the Sufis is haram? Masha Allah, is this a call to uniting the religions or what? We seek Allah’s forgiveness and repent to Him, this is misguidance, it is obligatory that jarh wa tadeel remain to defend the religion of Allah and the Sunnah of the Messenger of Allah until the Day of Judgment. And to withdraw the swords is more than that, in order to make the statement of Allah the Blessed and Exalted the highest, and to defend against disbelief and falsehood.
And the Salaf used to say, ‘verily defending the Sunnah is better than fighting with the sword’, and defending the Sunnah is done with jarh wa tadeel.
And in line with this I say to you, Verily Al Hakim (Abu Abdullah Muhammad ibn Abdullah al-Hakim al-Nishaburi) may Allah have mercy upon him, in his book ‘knowing the science of hadith’ said, and his speech is the truth, ‘jarh wa tadeel is two sciences’ the science of jarh (criticizing) and it is an independent science and this refutes the false minhaj of mentioning the good with the bad. The science of jarh is an independent science, and for this reason many of the Imams wrote books with just jarh (criticizing) in them. They specified these books with jarh such as Bukari in his book ‘the weak narrators’ (الضعفاء), and An Nasaai in his book ‘Al Matrukeen’ (المتروكين)
And ibn Haban in his book ‘Al Majruheen’ (المجروحين) and ibn Adi in his book ‘Al Kaamil’ (الكامل) and in a like fashion Ad Dhabi and ibn Hajr and other than them, many others have authored works specifically in the field of criticizing because it is an independent science. And this breaks the back of the minhaj of mentioning the good along with the bad and it breaks the back of the people who follow this minhaj.
And other Imams authored books about reliable narrators, such as ‘the reliable narrators by Al Ajali’ and ‘the reliable narrators by ibn Haban’, have you understood this? If the Salaf believed that jarh wa tadeel was two separate sciences then how can there be mentioning the good along with the bad? One of them would author a book specifically in criticizing and there would not be in it any opening for mentioning the good along with the bad, have you understood this, may Allah bless you.
Jarh wa tadeel remains until the Day of Judgment, so when the people want to benefit from this scholar we say, this is a noble scholar upon the Sunnah, giving him recommendations; may Allah bless you.
And this scholar is a Rafida, this one is a Sufi he says that Allah is one with His creation, this one is a secularist, this one is communist hiding behind Islam, this one is like this, and this one is like that.
It is obligatory upon you to make this clear this is an obligation and it is from jihad and it will not cease and it is not specific for the narrators.
And when Tirmidhi mentioned in ‘Al Ella’ (العلل) the one that is at the end of his Sunan he said this knowledge, meaning that the people were condemning the Scholars who criticize hadith, he said surely so and so has been criticized and so and so has criticized Mubud Al Jahni and so and so has criticized Jaabir Al Jafy, therefore he began with the people of bida, why; because this was to criticize his bida not because he was a narrator.
Then the Salaf authored books to refute the people of bida like we have mentioned and they did not specify jarh wa tadeel for the narrators only, the innovator is never from the people of hadith. The mutazali, the jahmi, the Murji and the rest of them have no connection to the narrators, rather they are innovators so they were criticized.
So from where do they say that the door for jarh wa tadeel has been closed? This is like the call of those who are bigoted towards the madhabs. They say the door for Ijtihad has been closed since the second generation, and some of them say since the third and some say since the fourth, meaning it is finished. Allah the Mighty and Majestic paralyzed the intellects of the Muslims from that time until now, their minds are paralyzed and they are not able to understand the speech of Allah or the Sunnah of the Messenger of Allah peace and blessings are upon him. This judgment is unfair and a lie against Allah the Blessed and Exalted.
And in a like fashion is the slander of the one who says, jarh wa tadeel has ended and its doors have been closed This I swear by Allah is a crime against Islam, fear Allah my brother don’t block the door of jarh wa tadeel; and the people of truth and the people of the Sunnah will not listen to you.
Fatwa by Sheikh Rabee
Translated by Rasheed Barbee
Link: http://rabee.net/show_fatwa.aspx?id=128
The following is a summary translation taken from Rabee.net
Question:
Some of the Scholars have mentioned that the science of jarh wa tadeel was specific to the time period of narrators, but now in the year 1420 there is nothing called jarh wa tadeel, so what is the correct position concerning this?
Answer:
This, I swear by Allah is mockery, this from the things that make you laugh and make you cry, that speech such as this should be said. When the bida increases and the disbelief increases and the Secularists, the Communist, the Rafida, the Sufis and the misguided groups increase, they hinder Islam and the people are given free rein to do as the like and they can say whatever they like and there is no one to say this is wrong or this is evil nor anyone to say this one is a trouble maker and this one is a doer of good?
This is a loss and a lack of understanding in the religion of Allah the Mighty and Majestic. So the Salaf (Pious Predecessors) authored books in Aqeedah and in these books they criticized the people of innovation and misguidance and the called them by name, the individuals and the groups; so has this ended also?
And we say; verily the innovators that were present during the time of the Salaf, they were contested and criticized and their misguidance was made clear, and now it’s not permissible, it’s haram, now speaking against the people of bida is haram and speech against the secularist is haram and speech against the heretics and speech against the Rafida is haram and speech against the Sufis is haram? Masha Allah, is this a call to uniting the religions or what? We seek Allah’s forgiveness and repent to Him, this is misguidance, it is obligatory that jarh wa tadeel remain to defend the religion of Allah and the Sunnah of the Messenger of Allah until the Day of Judgment. And to withdraw the swords is more than that, in order to make the statement of Allah the Blessed and Exalted the highest, and to defend against disbelief and falsehood.
And the Salaf used to say, ‘verily defending the Sunnah is better than fighting with the sword’, and defending the Sunnah is done with jarh wa tadeel.
And in line with this I say to you, Verily Al Hakim (Abu Abdullah Muhammad ibn Abdullah al-Hakim al-Nishaburi) may Allah have mercy upon him, in his book ‘knowing the science of hadith’ said, and his speech is the truth, ‘jarh wa tadeel is two sciences’ the science of jarh (criticizing) and it is an independent science and this refutes the false minhaj of mentioning the good with the bad. The science of jarh is an independent science, and for this reason many of the Imams wrote books with just jarh (criticizing) in them. They specified these books with jarh such as Bukari in his book ‘the weak narrators’ (الضعفاء), and An Nasaai in his book ‘Al Matrukeen’ (المتروكين)
And ibn Haban in his book ‘Al Majruheen’ (المجروحين) and ibn Adi in his book ‘Al Kaamil’ (الكامل) and in a like fashion Ad Dhabi and ibn Hajr and other than them, many others have authored works specifically in the field of criticizing because it is an independent science. And this breaks the back of the minhaj of mentioning the good along with the bad and it breaks the back of the people who follow this minhaj.
And other Imams authored books about reliable narrators, such as ‘the reliable narrators by Al Ajali’ and ‘the reliable narrators by ibn Haban’, have you understood this? If the Salaf believed that jarh wa tadeel was two separate sciences then how can there be mentioning the good along with the bad? One of them would author a book specifically in criticizing and there would not be in it any opening for mentioning the good along with the bad, have you understood this, may Allah bless you.
Jarh wa tadeel remains until the Day of Judgment, so when the people want to benefit from this scholar we say, this is a noble scholar upon the Sunnah, giving him recommendations; may Allah bless you.
And this scholar is a Rafida, this one is a Sufi he says that Allah is one with His creation, this one is a secularist, this one is communist hiding behind Islam, this one is like this, and this one is like that.
It is obligatory upon you to make this clear this is an obligation and it is from jihad and it will not cease and it is not specific for the narrators.
And when Tirmidhi mentioned in ‘Al Ella’ (العلل) the one that is at the end of his Sunan he said this knowledge, meaning that the people were condemning the Scholars who criticize hadith, he said surely so and so has been criticized and so and so has criticized Mubud Al Jahni and so and so has criticized Jaabir Al Jafy, therefore he began with the people of bida, why; because this was to criticize his bida not because he was a narrator.
Then the Salaf authored books to refute the people of bida like we have mentioned and they did not specify jarh wa tadeel for the narrators only, the innovator is never from the people of hadith. The mutazali, the jahmi, the Murji and the rest of them have no connection to the narrators, rather they are innovators so they were criticized.
So from where do they say that the door for jarh wa tadeel has been closed? This is like the call of those who are bigoted towards the madhabs. They say the door for Ijtihad has been closed since the second generation, and some of them say since the third and some say since the fourth, meaning it is finished. Allah the Mighty and Majestic paralyzed the intellects of the Muslims from that time until now, their minds are paralyzed and they are not able to understand the speech of Allah or the Sunnah of the Messenger of Allah peace and blessings are upon him. This judgment is unfair and a lie against Allah the Blessed and Exalted.
And in a like fashion is the slander of the one who says, jarh wa tadeel has ended and its doors have been closed This I swear by Allah is a crime against Islam, fear Allah my brother don’t block the door of jarh wa tadeel; and the people of truth and the people of the Sunnah will not listen to you.
Fatwa by Sheikh Rabee
Translated by Rasheed Barbee
Link: http://rabee.net/show_fatwa.aspx?id=128
The following is a summary translation taken from Rabee.net
| Gentleness Oh Caller to Allah! | by Nissho for everyone |
Gentleness Oh Caller to Allah!
The following is advice from the Noble Sheikh Rabee’ bin Hadee Al-Madkhalee to brothers in Libya, emphasizing gentleness, love, and mercy with one another. Indeed it is a reminder for all of us. This meeting took place Wednesday evening Rajab 13, 1427 Hijri.بســـــــم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن اتبع هداه
I advise myself, my brothers, and loved ones, for the pleasure of Allah, with what Allah advised the first and last of the people: indeed it is the fear of Allah, the Most High, and to have sincerity for Allah in every statement and action. I advise that you hold firm to the book of Allah and to the way of his prophet, sallahu alahi wa salaam, and to be upon the way of the pious predecessors in affairs of belief, manhaj, and mannerisms. I advise, as well, with brotherhood and having love in the way of Allah, and also everything else that this noble d’awah seeks. So whoever is blessed with these manners and beliefs has attained an immense fortune. Allah chooses for his d’awah (call) those who he sees fit for it, so be fit for this call, in terms of belief, manners, and actions, and carry out everything that this da’wah calls to, from the things that make the hearts love it, and necks turn toward it.
I advise with, after this brotherhood in the way of Allah, showing mercy and gentleness to one another. For indeed Ash-Shaytain strives hard; and the most beloved thing to him is division and disunity between brothers and loved ones.
Allah, The Most High, says:
“And say to My slaves that they should (only) say those words that are the best. (Because) Shaitân (Satan) verily, sows disagreements among them. Surely, Shaitân (Satan) is to man a plain enemy. (Al-Isra 17:53)”
The Shaytain has found people to hear and pay attention to this division, separation, and disunity.
So I advise with the fear of Allah, to realize the plots and plans of the devil, as well as the plots of the human devils against this D’awah, so be gentle to one another, have mercy on one another, and let each one of you be kind to his brother. If one of you makes a mistake, the other should advise with gentleness, kindness, and with wisdom. Speech, if it is made up of these mannerisms, it will be good, sweet, and accepted, but when a person’s speech is rough, mean, and bitter, the hearts hate it and flee from it. For this reason, the Messenger, sallahu alahi wa salaam, said ‘Kindness is not in thing except that it beautifies it, and it is not removed from a thing, except that it makes it ugly.’ The Messenger, sallahu alahi wa salaam, use to advise his companions if they went out calling to Allah, the Most High, in different countries, such companions as Abu Musa and Mu’aadh bin Jabal, may Allah be pleased with them both, he would say to them: ‘Make things easy and don’t make things hard, and bring glad tidings, and don’t cause the people to run away.’ So pay attention to these important affairs, they are affairs of manhaj, or practical implementation, that it is a must to be concerned with and carry them out in order to preserve the da’wah, and allow it to spread to this nation, for indeed the devils from the humans and the heads of misguidance have caused this ummah to forget much of the Islamic Beliefs, Islamic Ways, and Islamic Mannerism.
I ask Allah to give you all success, to unite between you hearts, and to remove the filth of the shaytain from you. Indeed our Lord hears and responds to the du’a.
Source: http://www.riwayah.com/?p=1049
| The Narrations are the Religion | by Nissho for everyone |
The Narrations are the Religion
It is reported that Muhammad b. Sîrîn said, “They used to consider themselves on the [right] path as long as they followed al-athar (guidance of the Sunnah and Salaf as passed down in the narrations).”Al-Lâlakâ`î, Sharh Usûl I’tiqâd Ahl Al-Sunnah wa Al-Jamâ’ah Vol.1 p120.
It is reported that ‘Uthmân b. Hâdir said, “I said to Ibn ‘Abbâs: ‘advise me.’ He replied, ‘It is upon you to be upright, follow al-athar, and beware of innovating [in religion].’”
Ibn Battah, Al-Ibânah Al-Kubrâ Vol. 1 p214.
It is reported that ‘Abdullâh b. Al-Mubârak said, “Let it only be the narrations (al-athar) that you rely upon, and take from reasoning and opinion that amount that will help you to understand and explainhadîth.”
Ibn ‘Abd Al-Barr, Jâmi’ Bayân Al-‘Ilm wa Fadlihi Vol. 3 p329.
It is reported that Sufyân Al-Thawrî said, “The narrations (al-âthâr) are the religion.”
And it is reported that he also said, “A man should not even scratch his head except based on a narration.”
Al-Harawî, Dhamm Al-Ra`î Vol. 2 p264.
It is reported that Al-Musayyib b. Râfi’ Al-Asadî said, “We only follow, we do not innovate; we follow behind and do not start anything [in the religion], and we will never stray as long as we adhere to the narrations.”
Al-Harawî, Dhamm Al-Ra`î Vol. 2 p265.
Related posts:
| The Light of the Sunnah & Tawheed is With the People of Hadeeth | by Nissho for everyone |
The Light of the Sunnah & Tawheed is With the People of Hadeeth
and the
Darkness of Bida’ and Following Desires Reigns Over Other Than the People of Hadeeth
Compiled by
The Eminent Shaykh, the Muhaddith,
Rabee’ ibn Haadee al-Madkhalee
Translated by
Abbas Abu Yahya
Indeed the place which is enlightened by the Book and the Sunnah in the Islaamic world is the place of the People of Hadeeth, as-Salafiyoon.
Indeed the place which is darkened in the Islaamic world is the place of the People of Bida’ and misguidance, those who oppose the people of Hadeeth and wage war against them.
Indeed the present day political groups – who have among them Ikhwaan Muslimoon and their likes – and the deviant sects – who have among them Jamaat Tabligh – want this darkness to remain in dominance over the Islaamic world and to cover it, they do not even move against it. They have no intention of eliminating it and they have no Manhaj (methodology) to direct them to its removal or to establishTawheed and the light of the Book and the Sunnah, taking its place.
So they guard this darkness – especially the darkness of the Rafidah andSoofeeyah- with the justification that they are combating the enemies of Islaam, although they definitely do not do this. Their justification is that they say, ‘We cooperate in what we agree upon and overlook what we differ upon,’ which they justify further with their claim that they gather the Muslims together along with the Rawafidah and the extreme Soofees in order to confront the enemies of Islaam.
Then, they wage war against the people of Hadeeth, placing different obstacles and hindrances in front of them which then prevent the people from being enlightened by that which the People of Hadeeth have of the light of Tawheed and the light of the Book, the Sunnah and the Manhaj of the Salaf-as-Saalih.
How long will the defence of this darkness subjected upon the Ummahcontinue?
When will the Muslims see this light?
Ibn Qayyim -Rahimullaah- said, quoting as-Samaanee -Rahimullaah:
‘Every sect from the people of Bida’ claims that they adhere to theSharia’ of Islaam and that the truth the Messenger of Allaah -sallAllaahu alayhi wa sallam- established is what they believe in and profess. However, Allah has denied them that as the truth and correct ‘Aqeedah will only be with the People of Hadeeth and Athaar because they successively took theirDeen and beliefs with from those who preceded them, generation by generation, until they reached the Tabi’een.
The Tabi’een took it from the Companions of the Prophet -sallAllaahu alayhi wa sallam and the Companions took it from the Messenger of Allaah -sallAllaahu alayhi wa sallam.
There is no way of knowing what the Messenger of Allaah -sallAllaahu alayhi wa sallam- called the people to, of the straight path, except by way of what the People of Hadeeth followed.
What shows that the People of Hadeeth are upon the truth is that if you were to research all the books authored by them, from the first to the last, the oldest to the newest, you would find – despite the fact that they are from different countries and time periods with vast distances between their lands, each of them living in their own regions- that in the matter of belief they are on one path, they flow in one direction following that path and they do not diverge from it, nor do they deviate from it. Their hearts are one heart; you do not see any differing in what they narrated nor any divisions or differing in any issue, no matter how small it may be.
Rather, if everything they uttered with their tongues and what they narrated from the Salaf were gathered you would find it as though it had come from one heart and spoken by one tongue. So is there any evidence clearer than this to show the truth?
Allaah Ta’ala said:
<< Do they not then consider the Qur’aan carefully? Had it been from other than Allaah, they would surely have found therein much contradiction. >> [Nisa:82]
Allaah Ta’ala said:
<< And hold fast, all of you together, to the Rope of Allaah (i.e. this Qur’aan), and be not divided among yourselves, and remember Allaah’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islaamic Faith)>> [Aali-Imraan: 103]
The reason that the people of Hadeeth are united is because they take their Deen and method of narration from the Book and the Sunnah and so, they inherit unity and harmony.
The people of Bida’ took the Deen from their intellects so they inherited separation and differences.
Indeed conveying and narrating from trustworthy, precise narrators ensures that differences are rare and if there were a difference it would be in a single word or the wording of a narration. This differing does not harm the Deen, not does it belittle it. As for following intellects and desires, ideas and opinions, they rarely bring unity.
We have seen that the Companions of Hadeeth, past and present, are those who travelled for these Aathaar. They sought them and took from their sources, they memorized them and became delighted by them, they called to following these narrations and they rebuked those who opposed them. They had numerous narrations between them such that they became famous due to them, just as a craftsman becomes famous because of his skill and what he produces.
Then we saw a people who became disconnected from their memorization and knowledge and deviated from following the well-known, authentic narrations. They absolved themselves from the companionship of its people and attacked the narrations and their people. These people abandoned the rights due to this knowledge, they ascribed evil examples to it and to the people of hadeeth, givingthem the vilest of descriptions. So, they called them Nawasib (haters of the family of the Prophet), Mushabiha (those who compare Allaah to the creation), Hashaweeyah (those who busy themselves with things of no benefit) or Mujjassama (those who ascribe a physical body to Allaah). So we came to know, from the correct proofs and supporting evidences, that the people of hadeeth have more right to it (i.e. the knowledge of hadeeth/narrations) than the rest of the sects.’ [Mukhtasir as-Sawaaiq pg 423-429]
The new opponents of the People of Hadeeth continually repeat the attacks that the communist, laymen and Baaith party (a political party with strong socialist tendencies) use against their opponents from amongst the Muslims and other than them, attacking with such statements as, ‘they are spies,’ ‘working for America,’ ‘ scholars of the royal courts’ or ‘scholars who want meals.’
We ask Allaah for guidance that everyone returns to the truth, turning away from falsehood and departing from the darkness of Bida’.
Written by
Rabee bin Haadee Umayr al-Madkhalee
19/5/1421 AH
http://followingthesunnah.wordpress.com/2008/01/17/the-light-of-the-sunnah-tawheed-is-with-the-people-of-hadeeth/ | The four Madh-habs (juristic schools) | by Nissho for everyone |
Q 9: Are the "four methodologies": Al-Ahmadiyyah, Al-Shafi`iyyah, Al-Malikiyyah and Al-Hanafiyyah, legitimate? When were they founded?
A: It's better to call them the four Madh-habs. Al-Ahmadiyyah are the followers of Ahmad ibn Hanbal(may Allah be merciful with him); Al-Shafi`iyyah are the followers of Muhammad ibn idris Al-Shafi`y(may Allah be merciful with him); Al-Malikiyyah are the followers of Malik ibn Anas (may Allah be merciful with him); and Al-Hanafiyyah are the followers of Abu Hanifah Al-Nu`man ibn Thabit (may Allah be merciful with him). These Madh-habs are well-known among people of knowledge. The Madh-habs of Abu Hanifah and Imam Malik were known in the second century A.H.
As for the Madh-habs of Al-Shafi`y and Ahmad, they became known later in the third century A.H. All of them indeed were rightly guided scholars, but it is not permissible to say that anyone
of them was infallable. All of them erred on some issues, for no one can be expected to totally grasp the profound Book of Allah. They may have also been unaware of some aspect of the Sunnah (whatever is reported from the Prophet). This was common among them and others, such as Al-Awza`i, Is-haq ibn Rahawayh, Sufyan Al-Thawriy, Sufyan ibn `Uyaynah, Waki` ibn Al-Jarrah and other renowned Imams (Muslim scholars).
Every one of them was unaware of some details, because no one can grasp all of the Sunnah and Islamic sciences. However, they are considered leaders of guidance whose followers organized their Madh-habs and compiled their Fatwas (legal opinions), until these Madh-habs spread, as a result of their efforts. Some of them may have erred in their opinions due to a lack of knowledge in some aspect of the Sunnah, so they gave Fatwas according to their own Ijtihad (juristic effort to infer expert legal rulings). Those amongst them who knew specific Hadiths on an issue were able to give the correct Fatwa. This was the case with all of them (may Allah be merciful with them) on a number of issues. That is why Malik (may Allah be merciful with him) said, "Everyone of us can refute and can also be refuted, except he who occupies this grave" (referring to the grave of the Messenger of Allah, peace be upon him).
Following a particular Madh-hab by Shari`ah (Islamic law) students is not desirable; they should not imitate anyone. However, if they adhere to a particular Madh-hab because they feel its rulings suit them there is no problem provided that they do not blindly follow any of these Madh-habs; be they those of Al-Shafi`y, Ahmad, Malik, Abu Hanifah or others. They should examine the evidence of the Shari`ah as did the Imams of Madh-habs themselves. Solid evidence should always prevail, especially in controversial issues. As for issues upon which scholars are unanimous there must be no difference of opinion, as
the scholars [of this Ummah (nation)] never agree upon something false. The Prophet (peace be upon him) said,
A group of people from my Ummah will remain victorious (and on the right path)... 
to the end of the Hadith. If they unanimously agree upon something, this group is among them.
A group of people from my Ummah will remain victorious (and on the right path)... to the end of the Hadith. If they unanimously agree upon something, this group is among them.In controversial issues a scholar should examine evidences. If the strongest evidence was given byAbu Hanifah, he should follow him. If it was given by Malik, he should follow him. If it was given byAl-Shafi`y, he should follow him. If it was given by Ahmad, he should follow him. If it is given by Al-Awza`y, Is-haq ibn Rahawayh or others, he should in turn follow them.
One must follow the evidence and leave what contradicts with it, as Allah the Exalted says,Surah Al-Nisa', 4: 59
And if you differ in anything amongst yourselves, refer it to Allah and His Messenger (peace be upon him) if you believe in Allah and in the Last Day. That is better and more suitable for final determination. 
(Al-Nisa' 4: 59)andSurah Al-Shura, 42: 10 And in whatsoever you differ, the decision thereof is with Allah (He is the ruling Judge). (Al-Shura 42: 10).
And if you differ in anything amongst yourselves, refer it to Allah and His Messenger (peace be upon him) if you believe in Allah and in the Last Day. That is better and more suitable for final determination. (Al-Nisa' 4: 59)andSurah Al-Shura, 42: 10 And in whatsoever you differ, the decision thereof is with Allah (He is the ruling Judge). (Al-Shura 42: 10).Scholars are obliged to review controversial issues in light of the Shari`ah and rule on the basis of the strongest textual evidence.
As for the common people, they should consult our contemporary scholars. They should consult pious, knowledgeable scholars (be they of their own country or elsewhere) known for following in the footsteps of the Prophet (peace be upon him) and follow them. They should be known for their scholorship, honor, following of the Truth, observing Salah (prayer), adherence to Sunnah; such as growing the beard and not trailing their garments, avoiding suspicious situations, and other evidences of their integrity. If someone finds a scholar who is distinctly pious and knowledgeable, they may ask his opinion regarding any issue. Praise be to Allah, who stated:Surah Al-Taghabun, 64: 16 So keep your duty to Allah and fear Him as much as you can (Al-Taghabun 64: 16)andSurah Al-Anbiya', 21: 7 So ask of those who know the Scripture if you know not. (Al-Anbiya' 21: 7)http://alifta.net/Fatawa/
| Ruling on Tariqahs (Sufi orders) | by Nissho for everyone |
Q8: What is the Islamic ruling on Tariqahs? Some of the scholars I asked regarding this issue said that establishing or following a Tariqah is not permissible in Islam, while others said it is neither Fard (obligatory) nor Haram (prohibited). Kindly give me a clear answer on this, may Allah grant you success.
A: This question about Tariqahs is general and vague. If the inquirer means Tariqah which is a Sufiorder, this is Munkar (that which is unacceptable or disapproved of by Shari`ah and Muslims of sound intellect), some Tariqahs are Kufr (disbelief), while others are Bid`ah (rejected innovation in religion) and not Kufr,
as the only path that must be followed is that of our Prophet Muhammad (peace be upon him).
Allah stated,Surah Al-An`am, 6: 153 And verily, this (i.e. Allah’s Commandments mentioned in the above two Verses) is My Straight Path, so follow it... (Surah Al-An`am 6: 153)Allah also says,Surah Al-An`am, 6: 155 And this is a blessed Book (the Qur’an) which We have sent down, so follow it. (Surah Al-An`am 6: 155).He also stated,Surah Al-Hashr, 59: 7 And whatsoever the Messenger (Muhammad peace be upon him) gives you, take it; and whatsoever he forbids you, abstain (from it).(Surah Al-Hashr 59: 7).
And verily, this (i.e. Allah’s Commandments mentioned in the above two Verses) is My Straight Path, so follow it... (Surah Al-An`am 6: 153)Allah also says,Surah Al-An`am, 6: 155 And this is a blessed Book (the Qur’an) which We have sent down, so follow it. (Surah Al-An`am 6: 155).He also stated,Surah Al-Hashr, 59: 7 And whatsoever the Messenger (Muhammad peace be upon him) gives you, take it; and whatsoever he forbids you, abstain (from it).(Surah Al-Hashr 59: 7).It is obligatory on Muslims to follow the Way of Muhammad (peace be upon him) and to take his life and religion as a model. Allah stated,Surah Al-`Imran, 3: 31 Say (O Muhammad [peace be upon him] to mankind): "If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Qur’an and the Sunnah), Allah will love you and forgive you your sins." (Surah Al-`Imran 3: 31).
Say (O Muhammad [peace be upon him] to mankind): "If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Qur’an and the Sunnah), Allah will love you and forgive you your sins." (Surah Al-`Imran 3: 31).The Straight Way of Allah is that with which our Prophet Muhammad (peace be upon him) was sent, and it is the way of those who are granted Allah's Grace that are mentioned in the Ayahs (Qur'anic verses),Surah Al-Fatihah, 1: 6 Guide us to the Straight Way. Surah Al-Fatihah, 1: 7 The Way of those on whom You have bestowed Your Grace. They are the prophets, the truthful, the martyrs, and the righteous people mentioned in the Ayah,Surah Al-Nisa', 4: 69 And whosoever obeys Allah and the Messenger (Muhammad peace be upon him), then they will be in the company of those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqun (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddiq may Allah be pleased with him), the martyrs, and the righteous. And how excellent these companions are! (Surah Al-Nisa' 4: 4).
Guide us to the Straight Way. Surah Al-Fatihah, 1: 7 The Way of those on whom You have bestowed Your Grace. They are the prophets, the truthful, the martyrs, and the righteous people mentioned in the Ayah,Surah Al-Nisa', 4: 69 And whosoever obeys Allah and the Messenger (Muhammad peace be upon him), then they will be in the company of those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqun (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddiq may Allah be pleased with him), the martyrs, and the righteous. And how excellent these companions are! (Surah Al-Nisa' 4: 4).This is the Straight Way, while Sufi Tariqahs lead to Shirk (associating others in worship with Allah) and its acts such as worshipping some of the Sufi leaders, appealing for their help, and neglecting to acquire knowledge of the Sunnah (whatever is reported from the Prophet). Some of them say, "My heart speaks to me regarding my Lord..." This can further lead to ignoring the Shari`ah (Islamic law) with which Muhammad (peace be upon him) came and to many other Bid`ahs.
Their deviance becomes more evident when a Sufi leader orders his followers to surrender to him completely with no opposition at all; rather to be as submissive to him as a corpse in the hands of those who wash it for burial. All of these orders are Fasid (corrupt) and misguided.
Yet, if the inquirer means by the word "Tariqah" lines drawn on the earth, as in the case of sorcerers and geomancers as a means of divination, this will be another Munkar and an impermissible act which is deemed Shirk Akbar (major Shirk). Anyone who draws lines in the ground as a means of divination to trick people, his act falls under the category of Shirk Akbar, for in so doing he is claiming to have knowledge of the Unseen. May Allah protect us. Allah stated,Surah Al-Naml, 27: 65 Say: “None in the heavens and the earth knows the Ghaib (Unseen) except Allah.” (Surah Al-Naml 27: 65).
http://alifta.net/Fatawa/ Say: “None in the heavens and the earth knows the Ghaib (Unseen) except Allah.” (Surah Al-Naml 27: 65). | The Call of Imam Muhammad ibn `Abdul-Wahhab (may Allah be merciful with him) to the Oneness of Allah | by Nissho for everyone |
Q 6: Distinguished Shaykh, some people call the scholars of Saudi Arabia Wahhabis. Do you approve of this label, and what is your response to those who refer to you as such?
A: This is a renowned title given to the scholars of Najd who were concerned with the topic of Tawhid (monotheism). They are ascribed to Shaykh Muhammad ibn `Abdul-Wahhab (may Allah be merciful with him), who called to Allah (the Exalted) in the second half of the twelfth Hijri century. He struggled to clarify the aspects of Tawhid (monotheism) and explain acts of Shirk (associating others in worship with Allah) to people until large numbers of people were guided. People believed in the Oneness of Allah and abandoned acts of Major Shirk (Al-Shirk Al-Akbar), such as glorification of the dead, innovations related to graves, worshipping trees and rocks, and excessiveness in revering the righteous predecessors.
His call resulted in a great Islamic revival which benefited the Muslims of the Arabian Peninsula and other countries. May Allah bestow mercy on him. His followers, those who proclaimed his Call and were raised in this tradition in Najd, became known as Wahhabis. This has been the title of those who call to the Oneness of Allah; forbid polytheism and all affairs related to the glorification of the dead or worship of trees and rocks; and command people to hold fast to the worship of Allah alone. It is a noble title referring to the people of monotheism and devotion who forbid polytheism, worship of graves and trees, effigies, and idols.
This is the origin of this title, which traces back to Muhammad ibn `Abdul-Wahhab ibn Sulayman ibn `Ali Al-Tamimy Al-Hanbaly who called to Allah (the Exalted). He grew up and was educated in Najdthereafter traveling to Makkah, Madinah, Iraq and Al-Ahsa'. He learned from the scholars of Ahl Al-Sunnah (Those who adhere to the Sunnah) and then returned to Najd. He found the people steeped in ignorance, glorifying the dead, associating partners with Allah, supplicating to the dead, seeking their assitance and building tombstones over their graves. Therefore, he called to Allah, guided people and warned them against Shirk (associating others in worship with Allah). He explained to them that Tawhid (Oneness of Allah/ monotheism) was the right of Allah (the Exalted) on His servants and that it has been the core message of all messengers (peace be upon them).
He explained to them the meaning of La ilaha illa Allah (there is no deity but Allah). The statement which negates worshiping other than Allah and confirms worship to Allah alone (Glory be to Him), as He stated:Surah Al-Hajj, 22: 62 That is because Allâh — He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Bâtil (falsehood). (Surah Al-Hajj 22: 62);Surah Al-Fatihah, 1: 5 You (Alone) we worship, and You (Alone) we ask for help (for each and everything). (Surah Al-Fatihah 1:5);Surah Al-Anbiya', 21: 25 And We did not send any Messenger before you (O Muhammad peace be upon him) but We revealed to him (saying): "Lâ ilâha illa Ana [none has the right to be worshipped but I (Allâh)], so worship Me (Alone and none else).” (Surah Al-Anbiya' 21: 25);Surah Al-Isra', 17: 23And your Lord has decreed that you worship none but Him. (Surah Al-Isra' 17: 23);Surah Ghafir, 40: 14 So, call you (O Muhammad peace be upon him and the believers) upon (or invoke) Allâh making (your) worship pure for Him (Alone) (by worshipping none but Him and by doing religious deeds sincerely for Allâh’s sake only and not to show off and not to set up rivals with Him in worship), however much the disbelievers (in the Oneness of Allâh) may hate (it). (Surah Ghafir 40: 14);andSurah Al-Baiyyinah, 98: 5 And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him) (Surah Al-Bayyinah 98: 5).
That is because Allâh — He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Bâtil (falsehood). (Surah Al-Hajj 22: 62);Surah Al-Fatihah, 1: 5 You (Alone) we worship, and You (Alone) we ask for help (for each and everything). (Surah Al-Fatihah 1:5);Surah Al-Anbiya', 21: 25 And We did not send any Messenger before you (O Muhammad peace be upon him) but We revealed to him (saying): "Lâ ilâha illa Ana [none has the right to be worshipped but I (Allâh)], so worship Me (Alone and none else).” (Surah Al-Anbiya' 21: 25);Surah Al-Isra', 17: 23And your Lord has decreed that you worship none but Him. (Surah Al-Isra' 17: 23);Surah Ghafir, 40: 14 So, call you (O Muhammad peace be upon him and the believers) upon (or invoke) Allâh making (your) worship pure for Him (Alone) (by worshipping none but Him and by doing religious deeds sincerely for Allâh’s sake only and not to show off and not to set up rivals with Him in worship), however much the disbelievers (in the Oneness of Allâh) may hate (it). (Surah Ghafir 40: 14);andSurah Al-Baiyyinah, 98: 5 And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him) (Surah Al-Bayyinah 98: 5).Shaykh Muhammad ibn `Abdul-Wahhab initiated his call in the second half of the twelfth century AH. It was in Al-`Uyaynah in
a nearby town of Riyadh, where he called to Allah, propagated monotheism and held large learning sessions. He then moved to Al-Dir`iyyah where he was received by its govenor Muhammad ibn Sa`ud to whom he pledged that he would call to Allah (the Exalted) and to spread (true) Islam in Al-Dir`iyyah and its surroundings. His efforts were successful. The two Imams Muhammad ibn `Abdul-Wahhab and Imam Muhammad ibn Sa`ud, the grandfather of the current royal family of Saudi Arabia, collaborated to propagate the Message. This took place in 1158 AH.
Thus, he began his call in Al-Dir`iyyah then moved to Al-`Uyaynah where Islam spread among the people who realized the true meaning of La ilaha illa Allah (there is no deity but Allah). The State ofAl Sa`ud was established in the rest of the Arabian Peninsula. The call to monotheism reached the far borders parts of Arabia. People benefited greatly from this call which caused truth and monotheism to triumph establishing this message as a monument for people of monotheism everywhere.
The call also spread in Yemen, many parts of India, Sham (The Levant), Iraq, and Egypt. Leaders and scholars embraced Shaykh Muhammad ibn `Abdul-Wahhab's message and helped him (may Allah be merciful with him) to propagate it.
There were others who rejected due to ignorance and blind following of their fathers and ancestors. They emotionally clung to ancient traditions and wanted to take action for fear that people would blame them for not teaching them rightly. They began openly rejecting the call to monotheism and produced false writings opposing the truth, but Allah (Glory be to Him) made the message and its people victorious and Tawhid (Oneness of Allah/ monotheism) was firmly established in Arabia. The ordinances of Allah spread, thanks to Allah , and so people who accepted the message
and those who called to the Oneness of Allah from the scholars of Najd and elsewhere were named "Wahhabis". It is a title of honor and not of condemnation, because it is the title of the people of monotheism and faith who call to Allah (the Exalted).
Thus, this title became known in many foreign countries outside Najd. The advocates and preachers of this message who called to Allah, explained the reality of Tawhid (Oneness of Allah/ monotheism) and forbade polytheism, were seen in Africa, Yemen, Sham (The Levant) and many other places. However, some deviant misguided people would call followers of Muhammad ibn `Abdul-Wahhab "Wahhabis" so as to alienate people and make them think that it was a false message against Shari`ah (Islamic law) and was an awful misconception. The call to monotheism was the truth and that was the message Muhammad ibn `Abdul-Wahhab focused on, for it was the core message of the Prophet (peace be upon them). He called to the Oneness of Allah as did previous Messengers and propagated the religion of Allah. Allah (the Exalted) stated:Surah Al-Nahl, 16: 36 And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allâh (Alone), and avoid (or keep away from) Tâghût (all false deities i.e. do not worship Tâghût besides Allâh).” (Al-Nahl 16: 36).
And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allâh (Alone), and avoid (or keep away from) Tâghût (all false deities i.e. do not worship Tâghût besides Allâh).” (Al-Nahl 16: 36).This call was the basis of all the previous messengers' teachings (peace be upon them). It was also the primary message of Muhammad ibn `Abdullah (peace be upon him), as he began calling to the Oneness of Allah in Makkah. Polytheists used to call those who responded and followed the Prophet's message Sabi' (apostate), just as monotheists are called Wahhabis. They would call the people who responded to the call of Muhammad (peace be upon him) in Makkah apostates.
This was also the case after the Prophet's Migration to Madinah, but Allah made the call victorious and supported His Prophet Muhammad (peace be upon him). After the message had spread inMakkah and its surroundings, he (peace be upon him) migrated to Madinah where Islam prospered. Jihad (fighting/striving in the Cause of Allah) was established and Madinah became the stronghold and first capital of Islam, praise be to Allah.
This was the message and title of those who called to the Oneness of Allah and denounced polytheism, but some ignorant people call them Wahhabis. Such people are ignorant of the reality. The truth lies in the facts we've mentioned; it is a great call to the Oneness of Allah, following His Messenger (peace be upon him), abandoning blind imitation and fanaticism, rejecting innovations and superstitions, not committing acts of disbelief including glorification of trees and stones, or supplication to the dead, prophets, saints or idols. This call fights polytheists and calls to the Oneness of and sincerity to Allah, and belief in and realizing the meaning of La ilaha illa Allah (there is no deity but Allah); following the Messenger of Allah (peace be upon him), adhering to his Sunnah and acting according to it. This was the call of Shaykh Muhammad ibn `Abdul-Wahhab(may Allah be merciful with him).
| Hadith: "My Ummah (nation) will split up into seventy-three sects" | by Nissho for everyone |
Q5: Does the statement of Allah's Messenger (peace be upon him) regarding divisions in his Ummah apply to the the creeds, sects, and denominations that exist today? : Whoever introduces something into this affair of ours that is not of it (i.e. religion) it will be rejected. and this other Hadith: My Ummah will split up into seventy-three sects, all of them will be in the Fire except one sect. ? Guide us to the right answer! My Allah reward you !
Whoever introduces something into this affair of ours that is not of it (i.e. religion) it will be rejected. and this other Hadith: My Ummah will split up into seventy-three sects, all of them will be in the Fire except one sect. ? Guide us to the right answer! My Allah reward you !A: Every denomination or newly invented sect created by people and contradicts Shari`ah (Islamic law) falls under this Hadith of Allah's Messenger (peace be upon him): Whoever introduces something into this affair of ours that is not of it (i.e. religion) it will be rejected. and also under this Sahih Hadith (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish): "My Ummah will split up into seventy-three sects, all of them will be in the Fire except one sect." They asked: "Which one, O Messenger of Allah? He replied: "Al-Jama`ah (the true followers of the Prophet)."
Whoever introduces something into this affair of ours that is not of it (i.e. religion) it will be rejected. and also under this Sahih Hadith (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish): "My Ummah will split up into seventy-three sects, all of them will be in the Fire except one sect." They asked: "Which one, O Messenger of Allah? He replied: "Al-Jama`ah (the true followers of the Prophet)." In another narration, the Prophet's reply was: It is the one (sect) that follows what I and my Companions are upon now. Hence, whatever practice, deed, or act of worship people invent as a means of drawing nearer to Allah thinking that they will be rewarded while in fact it contradicts Shari`ah, it is considered a Bid`ah (rejected innovation in religion) that falls under this dispraise and censure stated by Allah's Messenger (peace be upon him).
It is the one (sect) that follows what I and my Companions are upon now. Hence, whatever practice, deed, or act of worship people invent as a means of drawing nearer to Allah thinking that they will be rewarded while in fact it contradicts Shari`ah, it is considered a Bid`ah (rejected innovation in religion) that falls under this dispraise and censure stated by Allah's Messenger (peace be upon him).Accordingly, it is the duty of all Muslims to weigh their words, deeds and acts of worship against the statements of Allah and His Messenger, what has been ordained by Allah, what is authentically reported from Allah's Messenger (peace be upon him), what is in accordance with Shari`ah and what is stated in Allah's Book (the Qur'an). This leads to the acceptable truth! On the other hand, whatever act or manner of worship that conflicts with the Book of Allah or the Sunnah (whatever is reported from the Prophet), it is rejected and it falls under this Hadith of the Messenger (peace be upon him): Whoever introduces something into this affair of ours that is not of it (i.e. religion) it will be rejected. .
Whoever introduces something into this affair of ours that is not of it (i.e. religion) it will be rejected. .All of this discussion refers to the acts of worship innovated by people as means of drawing nearer to Allah. However, new designs and modern inventions, such as weapons, vehicles, clothing, food, etc, are not what this Hadith refers to. The Hadith has to do with the acts of worship that people perform seeking to draw nearer to Allah. This is what is meant by the Prophet's (peace be upon him) statement: Whoever does something that is not in accordance with our command, their deed is to be rejected. and: Whoever introduces something into this affair of ours that is not of it (i.e. religion) it will be rejected. .
Whoever does something that is not in accordance with our command, their deed is to be rejected. and: Whoever introduces something into this affair of ours that is not of it (i.e. religion) it will be rejected. .This Hadith also involves such contracts that contradict the Shari`ah,
for any contract that runs counter to the Shari`ah is considered null and void.
| Explanation of the Hadith, "Islam began as something strange..." | by Nissho for everyone |
Q4: The Prophet (peace be upon him) said: Islam began as something strange and will return as ... to the end of Hadith. Would you please comment on this Hadith and its degree of authenticity?
Islam began as something strange and will return as ... to the end of Hadith. Would you please comment on this Hadith and its degree of authenticity?A: This Hadith is Sahih (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish)and was narrated by Muslim in his Sahih.On the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said: Islam began as something strange and will return
Islam began as something strange and will returnas something strange as it began, so give glad tidings to the strangers. This Hadith is Sahih and was reported from the Messenger of Allah (peace be upon him).
This Hadith is Sahih and was reported from the Messenger of Allah (peace be upon him).A group of Hadith scholars added in another narration: It was asked: O Messenger of Allah! Who are the strangers? He replied: Those who perform good deeds while others make mischief.
It was asked: O Messenger of Allah! Who are the strangers? He replied: Those who perform good deeds while others make mischief. In another wording: Those who correct what the people have corrupted of my Sunnah (whatever is reported from the Prophet). And in another wording: They are the strangers among their tribes. In another wording: They are the righteous few among the evil masses .
Those who correct what the people have corrupted of my Sunnah (whatever is reported from the Prophet). And in another wording: They are the strangers among their tribes. In another wording: They are the righteous few among the evil masses .What is meant here is that the "Ghuraba' (strangers)" are the people of integrity and that Jannah (Paradise) and happiness are for those strangers who will rectify what others have corrupted. When the conditions change, matters become unclear, and the righteous people are few, they adhere steadfastly to the truth and to the religion of Allah. They sincerely worship Allah Alone, perform Salah (prayer), pay Zakah (obligatory charity), observe Sawm (fast), perform Hajj (pilgrimage), and all other acts of worship. These are the strangers whom Allah has described saying:Surah Fussilat, 41: 30 Verily, those who say: “Our Lord is Allâh (Alone),” and then they stand firm, on them the angels will descend (at the time of their death) (saying): “Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! Surah Fussilat, 41: 31 We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your inner-selves desire, and therein you shall have (all) for which you ask. Surah Fussilat, 41: 32 An entertainment from (Allâh), the Oft-Forgiving, Most Merciful. (Surah Fussilat 41: 30-32).Surah Fussilat, 41: 31 for which you ask means "for which you request".
Verily, those who say: “Our Lord is Allâh (Alone),” and then they stand firm, on them the angels will descend (at the time of their death) (saying): “Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! Surah Fussilat, 41: 31 We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your inner-selves desire, and therein you shall have (all) for which you ask. Surah Fussilat, 41: 32 An entertainment from (Allâh), the Oft-Forgiving, Most Merciful. (Surah Fussilat 41: 30-32).Surah Fussilat, 41: 31 for which you ask means "for which you request".Islam appeared as something strange in Makkah where only a few accepted the faith while most showed enmity towards it and rejected the Prophet (peace be upon him) whom they harmed along with his Sahabah (Companions of the Prophet) who embraced Islam. Then it reached Madinah the city that those Companions who had the ability migrated to. It continued to be regarded as something strange until the number of Muslims increased in Madinah and other cities. People then embraced Islam
in crowds after Allah made it possible for His Prophet (peace be upon him) to conquer Makkah. Islam was viewed as strange by people at a time when most were heathens associating others with Allah. They worshipped idols, prophets, saints, trees, stones, and the like.
Allah guided whom He pleased through His Messenger Muhammad (peace be upon him) and through his Companions. Thus, they entered Islam, worshipped Allah sincerely abandoning their idols, prophets, and saints. They did not offer prayer, prostrate, or call upon anyone except Allah. They only sought assistance or cure from Him (may He be Exalted and Glorified). They did not supplicate or seek help from the dead, idols, trees, stones, planets, Jinn (creatures created from fire), or angels. Instead, they worshipped Allah (may He be Exalted and Glorified) exclusively. Such are the strangers.
Towards the end of time there will be those who hold fast to the religion of Allah while others fall by the wayside. When disbelief, disobedience, and evil increase, these strangers will remain obedient to Allah and His religion. They will be granted Paradise and Happiness with a goodly reward in this life and the Hereafter.
| Various groups, each claiming to be the victorious one! | by Nissho for everyone |
Q3- There are many religious sects and groups, each claiming that they are the victorious one. This matter is perplexing to many people, so what should we do, especially as there are groups that are related to Islam, such as Al-Sufiyah, Al-Salafiyah, and others, and how can we distinguish between them? May Allah bless you.
A: It is confirmed that the Messenger of Allah (peace be upon him) said: "The Jews split intoseventy-one sects; one will be in Paradise (i.e., those who followed Moses) and seventy will be in the Fire. The Christians split into seventy-two sects; seventy-one will be in the Fire and one will be in Paradise (i.e., those who followed Jesus). And by the One in Whose Hand is the soul of Muhammad, this Ummah (nation) of mine will split into seventy-three sects; one will be in Paradise and seventy-two will be in the Fire. It was asked, "Who are they, O Messenger of Allah?" He (peace be upon him) said, "Al-Jama‘ah (i.e., the group which adheres steadfastly to the way of the Prophet, peace be upon him, and his Companions)." And in another narration: "(Those who follow) what I and my Companions are following."
"The Jews split intoseventy-one sects; one will be in Paradise (i.e., those who followed Moses) and seventy will be in the Fire. The Christians split into seventy-two sects; seventy-one will be in the Fire and one will be in Paradise (i.e., those who followed Jesus). And by the One in Whose Hand is the soul of Muhammad, this Ummah (nation) of mine will split into seventy-three sects; one will be in Paradise and seventy-two will be in the Fire. It was asked, "Who are they, O Messenger of Allah?" He (peace be upon him) said, "Al-Jama‘ah (i.e., the group which adheres steadfastly to the way of the Prophet, peace be upon him, and his Companions)." And in another narration: "(Those who follow) what I and my Companions are following." This is the saved group; those who adhere steadfastly to the truth that the Messenger (peace be upon him) came with, and adopt the way of the Messenger (peace be upon him) and that of his Companions. They are Ahl Al-Sunnah wal-Jama‘ah (those adhering to the Sunnah and the Muslim community). They are the people who adhere to the Hadith; the righteous predecessors who follow in the footsteps of the early generations in acting upon the Qur’an and the Sunnah. Any sect that contradicts them is threatened with the Fire.
Dear questioner, you have to study every group that claims to be the victorious one. Scrutinize their deeds; if they are in conformity with the Shari‘ah, they are included in the victorious group; otherwise they are not.
The measure here is the Qur’an and the Sunnah, so any group whose words and deeds are in accordance with the Book of Allah and the Sunnah of the Messenger (peace be upon him) is within the victorious one and any that contradict this, such as: the Jahmiyyah (an Islamic sect denying some of the Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah), the Mu‘tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief), the Rafidah (a Shi`ah group denying the caliphates of Abu Bakr Al-Siddiq and ‘Umar bin Al-Khattab, and making accusations against them and many other Companions), the Murji‘ah (a deviant Islamic sect claiming that Faith is restricted to belief not deeds), and others, as well as most of the Sufis who invent matters in the religion, which Allah does not permit. They are all among the groups that the Messenger (peace be upon him) forewarned of the Fire, until they repent from going against Shari‘ah.
Any group that adopts anything contrary to Shari‘ah have to repent from it, and return to the right path and the truth that our Prophet, Muhammad (peace be upon him), brought. In this way they will be saved from the threat. But if they insist on the rejected innovations they have introduced in religion and do not follow the way of the Messenger (peace be upon him), they will be among the threatened groups. Not all of these groups are disbelievers, but they are threatened with the Fire. Among them are those who are disbelievers for committing acts of disbelief, and among them are those who are not disbelievers, but they are still threatened with the Fire, because they have introduced heresies in religion and sanctioned what Allah has not permitted (may He be Glorified and Exalted).
http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=4&PageNo=1&BookID=8
| Imam Muhammad ibn Salih al-Uthaymin on ascription to Salafiyyah | by Nissho for everyone |
| Imam Muhammad ibn Salih al-Uthaymin on ascription to Salafiyyah | for everyone |
"Who are the Ahl ul-Athar? They are the ones who follow the aathaar, they follow the Book and the Sunnah and the sayings of the Companions (radiallaahu anhum). And this does not befit any group (firqah) amongst the sects except the Salafiyyeen, those who adhere to the path of the Salaf…" 1
So we say: The Salaf are Ahl us-Sunnah wal-Jamaa'ah, and this description cannot be true for anyone else besides them. Rather Ahl us-Sunnah wal-Jamaa'ah are those who hold to what the Prophet (sallallaahu alaihi wasallam) and his Companions were upon, and to the aqidah of the Salaf - until the Day of Judgement and they are the Salaf." 1
"Ahlu Sunnah wal Jamaa'ah, they are the salaf in their belief, even the ones who come later until the Day of Judgement. If one is upon the way of the Messenger salallaahu 'alaihi wa sallam and his companions then he is Salafi." 2
Dai’ee Abdulilah Rabah Lahmami al-Maghribi, a student of Shaykh Ubayd al-Jabiri in Madeenah mentioned in February 2009, “I asked Sheikh ibn Uthaimeen rahimahullaah personally in Hajj about 10 years ago and the only thing he was against was that the person feels he is saved but rather this ascription should humble a person to worship Allaah more adhering to the understanding of the companions for actions are but by their end results (as in the authentic hadeeth) and a person maybe an arms length from paradise but what was written for him overcomes him and he ends up from the people of the hell-fire.” 2
“Indeed we praise Allaah, Free is He from all imperfections, the Most High, that He makes it easy for our brother, the Doctor, Rabee' bin Haadee al-Madkhalee to visit this region. [So that] the one to whom certain matters are not apparent may come to know that our brother, may Allaah grant us and him success, is upon Salafiyyah, the way of the Salaf. And I do not mean here that Salafiyyah is a hizb (party) which is set up to oppose the Muslims outside of it, but I mean by Salafiyyah, that he (i.e. Shaikh Rabee') is upon the path of the Salaf in hisManhaj. Especially in the field of actualising Tawheed and throwing aside what opposes this [manhaj]. And all of us know that Tawheed is the basis for which Allaah sent the Messengers upon them be peace and prayers... 3
Regarding the verse “As long as there is in our midst the son of Salih the Sheikh of our awakening, with the likes of him the support and triumph is expected” in a poem in praise of Shaykh Ibn Uthaymeen, the Sheikh said: “I do not agree with this praise, because I do not want to attach the truth with individuals. Every person will come and go therefore if we attached the truth with individuals that would mean that if the person died the people may lose hope after him.
Therefore I say if it is possible now to change the last verse with the statement: As long as our minhaj (methodology) is the first methodology as practiced by the Salaf, with the likes of this the support and triumph is expected; then this will be good.” 4
What did Shaykh Ibn Uthaymeen mean by a “hizb”(sect) called Salafiyoon? Listen to the reply of Dr. Abu Iyyaad Amjad Rafeeq hafidhahullah by clicking here. This particular question comes at time 1:21:35. This entire tape entitled "Lessons in Manhaj" is very beneficial indeed.
Click Shaykh ibn Al-Uthaymeen: Ahlus Sunnah Are the Salafiyoon, and the Salafees Are not a Hizb to listen to a lecture by Shaykh Ibn Uthaymeen in Arabic (Real media audio)
1 http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=6237&srow=41&erow=60&sortby=asc
2 http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=7982
3 http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=5433&CFID=7085569&CFTOKEN=66684426
4 http://www.salafitalk.net/st/viewmessages.cfm?Forum=11&Topic=6704
والله أعلم و صلى الله على نبينا محمد و على آله و صحبه أجمعين
سبحانك اللهم وبحمدك أشهد أن لا إله إلا أنتأستغفرك وأتوب إليك
وسلام عليكم ورحمة الله وبركاته
أخوكم المحب
| Manhaj Q and A with Shaykh Muhammad bin Haadee | by Nissho for everyone |
Manhaj Q and A with Shaykh Muhammad bin HaadeeAuthor: Abu Iyaad Amjad RafiqSource: SalafiTalk.netArticle ID : MNJ010002
Question and Answers with Shaykh Muhammad bin Haadee
This is a question and answer session that took place with Shaykh Muhammad bin Haadee al-Madkhalee during Ramadan 1424H concerning the affairs of tabdee`, jarh, hajr and related affairs.
Question 1: On Companionship and Giving Advice
Question: Shaykh, a person mixes with the opposers, is he to be aligned with them?!
Shaykh Muhammad bin Haadee: Yes, he is to be aligned them.
Question: Does [giving] advice consume a long time?
Shaykh Muhammad bin Haadee: No, it does not consume [lots of] time, it is in accordance with what a person sees, sometimes it can be in a [single] sitting, sometimes it could be in two sittings, sometimes it could be in three when that person has a shubhah (doubt, misconception) , and sometimes it could be with [just] a word. This is in accordance with the situation of the one being advised, and the [nature] of the issue in which the one being advised is in.
Question: This aligning (ilhaaq), O Shaykh, the one who is put alongside with the person that is an innovator, is he to be boycotted [as well]?
Shaykh Muhammad bin Haadee: How can we not boycott him, put him alongside him, meaning, boycott him!
Question: There is a Salafee person who mixes with an Ikhwaanee, does he take the same ruling?
Shaykh Muhammad bin Haadee: Yes, put him alongside him.
Question: Whilst looking at the benefits (masaalih) and harms (mafaasid) O Shaykh?
Shaykh Muhammad bin Haadee: The benefits that they speak of, and keep revolving around, then the harms that result in the likes of these situations are greater than them (the benefits). For the harm of the likes of this one (i.e. a Salafee who mixes with a Hizbee) is greater upon Ahl us-Sunnah, more severe than the harm of the Hizbiyyeen upon them. Because caution can be taken against a clear Hizbee, as for this one who is between (this) and between (that), he comes to those (the Hizbees) and he comes to those (the Salafees), he is corrupted by them (the Hizbees), and he is not rectified by them (the Salafees), therefore the caution from him, it is obligatory that it be greater.
Questions 2-4: On Boycotting, Types of Opposition, and Distinguishing Between the Innovator and His Followers
Question 2: Some people in this time hold the absence of hajr (boycotting) in this time and that [the need for] hajr is not found, using the fataawaa of Shaykh Naasir al-Abaanee, so how do we refute them?
Shaykh Muhammad bin Haadee: This is not correct... this speech, it is not correct, Shaykh al-Albaanee (rahmatulLaah `alayhi) is speaking about what he knows, and then boycotting brings benefit by some people (when it is done by them), so negating this Sunnah is not correct, completely, it is not correct!
Question 3: Is every opposer (mukhaalif) an Innovator, O Shaykh?
Shaykh Muhammad bin Haadee: No...No... there is permissible differing (khilaaf saa`igh) in which differing is permitted, meaning an issue when it is an issue of a fiqh judgement, so this (person) takes a view and considers that his evidences are stronger, so this is not to be considered ibtidaa` (innovating) . As for the opposition that is intended by the one who desires this question, then what is intended by it is speech concerning the `usool (foundations) of the religion. Yes, concerning the beliefs of the Muslims, then not everyone who opposes this is an Innovator, because an ignorant person may oppose, he does not know, he does not know whether this is opposition, he believes it is the truth. So what is obligatory is to explain to him, and when he persists after that, he is an Innovator due to his opposition, it is necessary to explain, clarify (bayaan).
Question 4: Is there a difference between a leader (ra's) and a follower (taabi`)?
Shaykh Muhammad bin Haadee: [Yes] No doubt... that there is a difference between an Innovator being a head of innovation, or a caller to innovation, or a founder (originator) of innovation, and between his followers, because his followers vary, since amongst them is one who knows and one who does not know.
Questions 5-7: Warning against disparaged people outside of their own cities, obligation of advice when it is required to be given, and listening to the recitations of the Innovators
Question 5: A person is disparaged in a particular city, and he is not known in another city... is it permissible to warn against this person?
Shaykh Muhammad bin Haadee: If he is not known, so long as he is not a caller, then it is sufficient that his ruling remain amongst the people of his city. However, when he (the one disparaged) comes across people of another city, then the basis, support (of warning against him) in this matter [returns back] to the one whose speech is given consideration and who is depended upon from the people of his (the disparaged person's) city, from those who have spoken about him. This is because the townspeople of that man are more knowledgeable of him, and [this is] with the condition that his speech about him is upon truth and justice.
Question 6: There is for example, one to whom you say, "Advise your brother", he says to you, "It is not obligatory upon me to advise, if you wish, you advise, I will advise", is this correct? Meaning, it is not obligatory upon specific individuals?
Shaykh Muhammad bin Haadee: The Prophet (sallAllaahu `alayhi wasallam) says, "Whoever amongst you sees an evil, then let him change it with his hand, and if he is not able, then with his tongue, and if he is not able, then with his heart, and that is the weakest of faith". So when you see someone who has an obligatory right of naseehah from you, then it is obligatory upon you [to give it to him] before him (the other person), unless you have an overwhelming belief that he will not accept it from you, and perhaps he may accept it from him (the other person) due to his nearness to him, or because he is affable (i.e. close, friendly) with him. So then, the giving of naseehah, goes on to him, and it is removed from you, and this is a correct and considered viewpoint.
Question: So the giving of advice is not removed (from that person) in totality?
Shaykh Muhammad bin Haadee: No, it is not removed from him in totality.
Question: Some youth in Libya heard some speech of Shaykh Rabee` that it is not obligatory to give naseehah...( words not understood)
Shaykh Muhammad bin Haadee: What does he...?
Question: Warn from him without naseehah!
Shaykh Muhammad bin Haadee: No, clarification (al-bayaan), clarification [is given] to him, advice for his own benefit. There is no binding link between warning and between inviting him (to what is correct), namely, that calling him to the truth is one topic, and warning from him is a separate topic.
Question: So they warn from him without naseehah O Shaykh?
Shaykh Muhammad bin Haadee: The one whose innovation becomes known, and clarification (to him) and giving of advice to him is established, then it is not obligatory upon the people to advise him, it is obligatory upon them to follow their scholars regarding him, yes.
Question 7: Is it permissible to listen to the recitation cassettes of the people of innovation?
Shaykh Muhammad bin Haadee: By Allaah, it is more befitting that that is not done, because sometimes his heart may become attached to him, and it was said to Ibn Seereen, "Can I recite an aayah to you?", and he said, "No, not even half an aayah". Why? Because something of amazement with him might fall into his heart, and love of his recitation, and so he loves him from this angle, and thus he becomes a lover of the people of desires and innovations.
Questions 8-10: How to Rectify the Confused and Deceived Youth, Regarding Those Whom the Scholars have Differed Over, and How To Deal with the Innovators When They Have Strength and the Upper Hand
Question 8: What is the most exemplified way in dealing with the youth who have been confused, deceived by the people of innovation, and in directing them to the safe path?
Shaykh Muhammad bin Haadee: The most exemplified way is that they are referred to the people of knowledge regarding everyone about whom they have become confused, deceived, [to those people] amongst the people of knowledge who have spoken regarding him (i.e. from the people of innovation). How?!! For example, when so and so scholar speaks about any Zayd from amongst the people, and then they are confused, deceived regarding him (i.e. regarding that person who has already been spoken against), then it is said, "Ask so and so, because he has already spoken about him, and he is amongst the most knowledgeable people about him", so he they refer him back to him (that scholar). For by the likes of such a one, Allaah, by His bounty and mercy, raises the talbees (deception) made upon the people.
Question 9: Callers about whom the Scholars have differed over as regards their tawtheeq and tajreeh, or ta`deel and tajreeh, what is obligatory upon the general people amongst the Salafiyyeen regarding them (i.e. those differed over)?
Shaykh Muhammad bin Haadee: It is obligatory upon the general people amongst the Salafiyyeen to look at the saying of the one with the proof and evidence, regarding the one about whom the Scholars have differed over, in both jarh and ta`deel, as is the situation regarding those whom the Scholars differed over in either jarh or ta`deel during the era of narration (of ahaadeeth). For we find that Abu Haatim, Ahmad, al-Bukhaaree, Abu Daawood, an-Nasaa'ee and their likes, may Allaah have mercy upon them, differed over a narrator, and then others oppose them. So one comes and he commends one of them, and another comes and disparages. So Ahmad, Abu Haatim, and al-Bukhaaree commend, and Abu Daawood disparages, and an-Nasaa'ee disparages, and Abu Zur`ah disparages, and like this... So then we look at their statements and we depend upon the proof, so whoever brought the proof, then he is given precedence. When the person making the disparagement brings his jarh, then overwhelmingly, it is the case that the disparagement is given precedence, because the one disparaging has additional knowledge with him, and then his saying is depended upon. And ta'deel in the presence of the jarh mufassar is not accepted, even if it was from a great (person). This is what is obligatory, it is obligatory that he look at the proof of each faction, and whoever brought the proof, then he has tread the path (to the goal), and it is obligatory to make ittibaa` of him.
Question: But Shaykh, the general person does not know the proof (hujjah)!!!
Shaykh Muhammad bin Haadee: The speech regarding the person (being spoken of) is for the one who has ability! As for the general people who do not have any knowledge, then there is nothing for them but taqleed of the Scholars, and making ittibaa` of the scholars regarding this.
Question: The scholars can sometimes differ in at-ta`deel and at-tajreeh.. .
Shaykh Muhammad bin Haadee: [interjecting] ... the general people make ittibaa` of them, they follow the Scholars.
Question: The Scholars differ regarding ta`deel of a person, and tajreeh of him!
Shaykh Muhammad bin Haadee: Who will direct the general people? It is you, the students of knowledge, you look at who is the person with the proof, and then you direct the people, you say "the correct, true saying is the saying of so and so, the evidences are with him", yes, the general people are not left to be wasted!
Question 10: When the people of innovation have strength in the land, and they have the power, ability to fight against the da`wah, are they to be boycotted?!! !
Shaykh Muhammad bin Haadee: No... No... caution, vigilance is taken against them, yes, caution is taken against the people of desires and innovations when Ahl us-Sunnah are weak. For it is obligatory upon Ahl us-Sunnah to be cautious, vigilant about the people of innovation and that they are witful regarding them. Because in taking this way (of boycotting) there is an eradication of the lineage (i.e. continuance) of Ahl us-Sunnah, so it is not permissible for them to take this (way). It is obligatory upon them to be witful, vigilant regarding them, and that they hold out, that they hold out, as much as they are able, that they are witful, vigilant, and that they hold out as much as they are able, because they are weak.
Questions 11-12: When to Start Taking Clear Positions Against Those Who Fall Into Deviation From The Salafees, And Regarding Association with the People of Innovation
Question 11: When a person falls into deviations (inhiraafaat) , and does not return (from them), some of the youth say that he is Salafee and that he has errors. So is this saying [...unclear] ... about those individuals?
Shaykh Muhammad bin Haadee: Deviations (inhiraafaat) are of types (aqsaam) and levels (maraatib), so either the deviations will be towards innovations, or they will be less than that, meaning towards fisq (sin), so when they (the deviations) are towards innovations, then all of the speech regarding this is what has already preceded (in the preceding answers).
Question 12: When a youth warns from an individual with a corrupt manhaj, then (certain) individuals rush to us, saying, "he is Salafee, his `usool are Salafiyyah, and we shall have patience upon him just like Shaykh Rabee` had patience with al-Maghraawee and `Adnaan `Ar`oor, and just like Nuh had patience with his people"... so what is your saying?
Shaykh Muhammad bin Haadee: This is not correct, when the people (who had) patience (in relation to that person) have ended their (time) of patience, then what do you want?! It is obligatory upon us to follow them, when they (the people who showed patience over him) have ended (their time of patience), then it has ended. As for when it has not, then the speech is not for us, it is for the people of knowledge regarding this matter, they are to be waited upon (i.e. wait for them), they are the ones who will issue (a position regarding this).
Question: Some of the Salafee youth gives salaams to the people of innovation and shakes hands with them, so when you explain (matters) to him and advise him he says (as an excuse) that there are worldly benefits (masaalih) between him and that person, so is this a (valid) excuse?
Shaykh Muhammad bin Haadee: When he has a ta'weel saa`igh (an interpretation in the matter which is permissible, acceptable), then there is no harm, as for when his ta'weel (interpretation of the matter) is not permissible, then no. The religion is given precedence over the benefits of the world. Yes.
Questions 13-15: Illustrative Example of What and What is not a Harm or Benefit in Boycotting, And Examining Those Who Claim Repentance from Hizbiyyah by Monitoring Their Conduct
Question 13: There is a man with us, Shaykh Rabee` was asked about him a while ago
Shaykh Muhammad bin Haadee: [interjecting] ... where, in Libya?
Questioner: In Libya
Shaykh Muhammad bin Haadee: Yes
Questioner: So he [the Shaykh] said that he is from Ahl ul-Bid`ah, and he is to be boycotted, and [that he is] a Hizbee. And acting upon this speech was concluded, and the youth took this fatwaa, and they boycotted this individual. However he has some strength in the land and he was able to remove some of the Salafi youth from the pulpits (of the mosques, i.e. have them suspended), and the youth do not cease to boycott him and call to boycotting him!!
Shaykh Muhammad bin Haadee: When it does not affect Ahl us-Sunnah, and all praise is due to Allaah, and one or two (from amongst them) are suspended, then this is not [considered] an effect, this is not an effect, and the Sunnah remains, and is [still] apparent. As for when it is feared for Ahl us-Sunnah in general from the likes of this [such that] their lineage (i.e. continuity) will be cut off [and ended], then no! Shaykh Rabee` does not speak with this, and we know him to be the greatest of the people in guarding over the benefits and harms.
Question 14: When we wish to warn from a person, they say that "he has Salafee usool", so who is the one to judge that he has Salafee usool?
Shaykh Muhammad bin Haadee: This is floating question... Salafee usool, where is he going?!!! The one whose usool are Salafee, he is a Salafee, and a Salafee is not warned against. Only a Khalafee is warned against, and therefore, there will not remain with him Salafee usool, or [word unclear] an asl from the usool of Salafiyyah with him, what will remain?!! Meaning the speech is not precise, explain to us with an example that explains it so that I can understand it!
Question 15: Is the report of the one who repents from Hizbiyyah accepted, and is the boycott removed from him immediately, or after a year as `Umar (radiyAllaahu `anhu) did with Subaygh bin `Asal?!!
Shaykh Muhammad bin Haadee: The one who repents from Hizbiyyah, we examine (monitor) him, we examine him! [We do] not, when he comes to us at length, leave him and for mere spite say "find fault with him"? No! We examine him. How do we examine him? By him living with us (i.e. mixing amongst us) . Yes, he opposed us, [then] when he says "I repent to Allaah"... then [we say] "Welcome", we only have the outward (manifestation) [to judge by], but this outward manifestation is made apparent by what? With interaction, mixing (with him), and if he was hiding something from us, then verily Allaah, the Sublime and Exalted will uncover it. And we say, "walk amongst the people", and we will see him, in his conduct, in his actions, and in his istiqaamah upon the Salafee manhaj, and if we see him upon other than that, then his hidden (reality) will have become apparent, and we will have known him as a kadhdhaab (liar). And alongside that we also guard against ourselves.
taken from: http://www.spubs. com/sps/sp. cfm?subsecID= MNJ01&articleID=MNJ010002&articlePages= 1
Question and Answers with Shaykh Muhammad bin Haadee
This is a question and answer session that took place with Shaykh Muhammad bin Haadee al-Madkhalee during Ramadan 1424H concerning the affairs of tabdee`, jarh, hajr and related affairs.
Question 1: On Companionship and Giving Advice
Question: Shaykh, a person mixes with the opposers, is he to be aligned with them?!
Shaykh Muhammad bin Haadee: Yes, he is to be aligned them.
Question: Does [giving] advice consume a long time?
Shaykh Muhammad bin Haadee: No, it does not consume [lots of] time, it is in accordance with what a person sees, sometimes it can be in a [single] sitting, sometimes it could be in two sittings, sometimes it could be in three when that person has a shubhah (doubt, misconception) , and sometimes it could be with [just] a word. This is in accordance with the situation of the one being advised, and the [nature] of the issue in which the one being advised is in.
Question: This aligning (ilhaaq), O Shaykh, the one who is put alongside with the person that is an innovator, is he to be boycotted [as well]?
Shaykh Muhammad bin Haadee: How can we not boycott him, put him alongside him, meaning, boycott him!
Question: There is a Salafee person who mixes with an Ikhwaanee, does he take the same ruling?
Shaykh Muhammad bin Haadee: Yes, put him alongside him.
Question: Whilst looking at the benefits (masaalih) and harms (mafaasid) O Shaykh?
Shaykh Muhammad bin Haadee: The benefits that they speak of, and keep revolving around, then the harms that result in the likes of these situations are greater than them (the benefits). For the harm of the likes of this one (i.e. a Salafee who mixes with a Hizbee) is greater upon Ahl us-Sunnah, more severe than the harm of the Hizbiyyeen upon them. Because caution can be taken against a clear Hizbee, as for this one who is between (this) and between (that), he comes to those (the Hizbees) and he comes to those (the Salafees), he is corrupted by them (the Hizbees), and he is not rectified by them (the Salafees), therefore the caution from him, it is obligatory that it be greater.
Questions 2-4: On Boycotting, Types of Opposition, and Distinguishing Between the Innovator and His Followers
Question 2: Some people in this time hold the absence of hajr (boycotting) in this time and that [the need for] hajr is not found, using the fataawaa of Shaykh Naasir al-Abaanee, so how do we refute them?
Shaykh Muhammad bin Haadee: This is not correct... this speech, it is not correct, Shaykh al-Albaanee (rahmatulLaah `alayhi) is speaking about what he knows, and then boycotting brings benefit by some people (when it is done by them), so negating this Sunnah is not correct, completely, it is not correct!
Question 3: Is every opposer (mukhaalif) an Innovator, O Shaykh?
Shaykh Muhammad bin Haadee: No...No... there is permissible differing (khilaaf saa`igh) in which differing is permitted, meaning an issue when it is an issue of a fiqh judgement, so this (person) takes a view and considers that his evidences are stronger, so this is not to be considered ibtidaa` (innovating) . As for the opposition that is intended by the one who desires this question, then what is intended by it is speech concerning the `usool (foundations) of the religion. Yes, concerning the beliefs of the Muslims, then not everyone who opposes this is an Innovator, because an ignorant person may oppose, he does not know, he does not know whether this is opposition, he believes it is the truth. So what is obligatory is to explain to him, and when he persists after that, he is an Innovator due to his opposition, it is necessary to explain, clarify (bayaan).
Question 4: Is there a difference between a leader (ra's) and a follower (taabi`)?
Shaykh Muhammad bin Haadee: [Yes] No doubt... that there is a difference between an Innovator being a head of innovation, or a caller to innovation, or a founder (originator) of innovation, and between his followers, because his followers vary, since amongst them is one who knows and one who does not know.
Questions 5-7: Warning against disparaged people outside of their own cities, obligation of advice when it is required to be given, and listening to the recitations of the Innovators
Question 5: A person is disparaged in a particular city, and he is not known in another city... is it permissible to warn against this person?
Shaykh Muhammad bin Haadee: If he is not known, so long as he is not a caller, then it is sufficient that his ruling remain amongst the people of his city. However, when he (the one disparaged) comes across people of another city, then the basis, support (of warning against him) in this matter [returns back] to the one whose speech is given consideration and who is depended upon from the people of his (the disparaged person's) city, from those who have spoken about him. This is because the townspeople of that man are more knowledgeable of him, and [this is] with the condition that his speech about him is upon truth and justice.
Question 6: There is for example, one to whom you say, "Advise your brother", he says to you, "It is not obligatory upon me to advise, if you wish, you advise, I will advise", is this correct? Meaning, it is not obligatory upon specific individuals?
Shaykh Muhammad bin Haadee: The Prophet (sallAllaahu `alayhi wasallam) says, "Whoever amongst you sees an evil, then let him change it with his hand, and if he is not able, then with his tongue, and if he is not able, then with his heart, and that is the weakest of faith". So when you see someone who has an obligatory right of naseehah from you, then it is obligatory upon you [to give it to him] before him (the other person), unless you have an overwhelming belief that he will not accept it from you, and perhaps he may accept it from him (the other person) due to his nearness to him, or because he is affable (i.e. close, friendly) with him. So then, the giving of naseehah, goes on to him, and it is removed from you, and this is a correct and considered viewpoint.
Question: So the giving of advice is not removed (from that person) in totality?
Shaykh Muhammad bin Haadee: No, it is not removed from him in totality.
Question: Some youth in Libya heard some speech of Shaykh Rabee` that it is not obligatory to give naseehah...( words not understood)
Shaykh Muhammad bin Haadee: What does he...?
Question: Warn from him without naseehah!
Shaykh Muhammad bin Haadee: No, clarification (al-bayaan), clarification [is given] to him, advice for his own benefit. There is no binding link between warning and between inviting him (to what is correct), namely, that calling him to the truth is one topic, and warning from him is a separate topic.
Question: So they warn from him without naseehah O Shaykh?
Shaykh Muhammad bin Haadee: The one whose innovation becomes known, and clarification (to him) and giving of advice to him is established, then it is not obligatory upon the people to advise him, it is obligatory upon them to follow their scholars regarding him, yes.
Question 7: Is it permissible to listen to the recitation cassettes of the people of innovation?
Shaykh Muhammad bin Haadee: By Allaah, it is more befitting that that is not done, because sometimes his heart may become attached to him, and it was said to Ibn Seereen, "Can I recite an aayah to you?", and he said, "No, not even half an aayah". Why? Because something of amazement with him might fall into his heart, and love of his recitation, and so he loves him from this angle, and thus he becomes a lover of the people of desires and innovations.
Questions 8-10: How to Rectify the Confused and Deceived Youth, Regarding Those Whom the Scholars have Differed Over, and How To Deal with the Innovators When They Have Strength and the Upper Hand
Question 8: What is the most exemplified way in dealing with the youth who have been confused, deceived by the people of innovation, and in directing them to the safe path?
Shaykh Muhammad bin Haadee: The most exemplified way is that they are referred to the people of knowledge regarding everyone about whom they have become confused, deceived, [to those people] amongst the people of knowledge who have spoken regarding him (i.e. from the people of innovation). How?!! For example, when so and so scholar speaks about any Zayd from amongst the people, and then they are confused, deceived regarding him (i.e. regarding that person who has already been spoken against), then it is said, "Ask so and so, because he has already spoken about him, and he is amongst the most knowledgeable people about him", so he they refer him back to him (that scholar). For by the likes of such a one, Allaah, by His bounty and mercy, raises the talbees (deception) made upon the people.
Question 9: Callers about whom the Scholars have differed over as regards their tawtheeq and tajreeh, or ta`deel and tajreeh, what is obligatory upon the general people amongst the Salafiyyeen regarding them (i.e. those differed over)?
Shaykh Muhammad bin Haadee: It is obligatory upon the general people amongst the Salafiyyeen to look at the saying of the one with the proof and evidence, regarding the one about whom the Scholars have differed over, in both jarh and ta`deel, as is the situation regarding those whom the Scholars differed over in either jarh or ta`deel during the era of narration (of ahaadeeth). For we find that Abu Haatim, Ahmad, al-Bukhaaree, Abu Daawood, an-Nasaa'ee and their likes, may Allaah have mercy upon them, differed over a narrator, and then others oppose them. So one comes and he commends one of them, and another comes and disparages. So Ahmad, Abu Haatim, and al-Bukhaaree commend, and Abu Daawood disparages, and an-Nasaa'ee disparages, and Abu Zur`ah disparages, and like this... So then we look at their statements and we depend upon the proof, so whoever brought the proof, then he is given precedence. When the person making the disparagement brings his jarh, then overwhelmingly, it is the case that the disparagement is given precedence, because the one disparaging has additional knowledge with him, and then his saying is depended upon. And ta'deel in the presence of the jarh mufassar is not accepted, even if it was from a great (person). This is what is obligatory, it is obligatory that he look at the proof of each faction, and whoever brought the proof, then he has tread the path (to the goal), and it is obligatory to make ittibaa` of him.
Question: But Shaykh, the general person does not know the proof (hujjah)!!!
Shaykh Muhammad bin Haadee: The speech regarding the person (being spoken of) is for the one who has ability! As for the general people who do not have any knowledge, then there is nothing for them but taqleed of the Scholars, and making ittibaa` of the scholars regarding this.
Question: The scholars can sometimes differ in at-ta`deel and at-tajreeh.. .
Shaykh Muhammad bin Haadee: [interjecting] ... the general people make ittibaa` of them, they follow the Scholars.
Question: The Scholars differ regarding ta`deel of a person, and tajreeh of him!
Shaykh Muhammad bin Haadee: Who will direct the general people? It is you, the students of knowledge, you look at who is the person with the proof, and then you direct the people, you say "the correct, true saying is the saying of so and so, the evidences are with him", yes, the general people are not left to be wasted!
Question 10: When the people of innovation have strength in the land, and they have the power, ability to fight against the da`wah, are they to be boycotted?!! !
Shaykh Muhammad bin Haadee: No... No... caution, vigilance is taken against them, yes, caution is taken against the people of desires and innovations when Ahl us-Sunnah are weak. For it is obligatory upon Ahl us-Sunnah to be cautious, vigilant about the people of innovation and that they are witful regarding them. Because in taking this way (of boycotting) there is an eradication of the lineage (i.e. continuance) of Ahl us-Sunnah, so it is not permissible for them to take this (way). It is obligatory upon them to be witful, vigilant regarding them, and that they hold out, that they hold out, as much as they are able, that they are witful, vigilant, and that they hold out as much as they are able, because they are weak.
Questions 11-12: When to Start Taking Clear Positions Against Those Who Fall Into Deviation From The Salafees, And Regarding Association with the People of Innovation
Question 11: When a person falls into deviations (inhiraafaat) , and does not return (from them), some of the youth say that he is Salafee and that he has errors. So is this saying [...unclear] ... about those individuals?
Shaykh Muhammad bin Haadee: Deviations (inhiraafaat) are of types (aqsaam) and levels (maraatib), so either the deviations will be towards innovations, or they will be less than that, meaning towards fisq (sin), so when they (the deviations) are towards innovations, then all of the speech regarding this is what has already preceded (in the preceding answers).
Question 12: When a youth warns from an individual with a corrupt manhaj, then (certain) individuals rush to us, saying, "he is Salafee, his `usool are Salafiyyah, and we shall have patience upon him just like Shaykh Rabee` had patience with al-Maghraawee and `Adnaan `Ar`oor, and just like Nuh had patience with his people"... so what is your saying?
Shaykh Muhammad bin Haadee: This is not correct, when the people (who had) patience (in relation to that person) have ended their (time) of patience, then what do you want?! It is obligatory upon us to follow them, when they (the people who showed patience over him) have ended (their time of patience), then it has ended. As for when it has not, then the speech is not for us, it is for the people of knowledge regarding this matter, they are to be waited upon (i.e. wait for them), they are the ones who will issue (a position regarding this).
Question: Some of the Salafee youth gives salaams to the people of innovation and shakes hands with them, so when you explain (matters) to him and advise him he says (as an excuse) that there are worldly benefits (masaalih) between him and that person, so is this a (valid) excuse?
Shaykh Muhammad bin Haadee: When he has a ta'weel saa`igh (an interpretation in the matter which is permissible, acceptable), then there is no harm, as for when his ta'weel (interpretation of the matter) is not permissible, then no. The religion is given precedence over the benefits of the world. Yes.
Questions 13-15: Illustrative Example of What and What is not a Harm or Benefit in Boycotting, And Examining Those Who Claim Repentance from Hizbiyyah by Monitoring Their Conduct
Question 13: There is a man with us, Shaykh Rabee` was asked about him a while ago
Shaykh Muhammad bin Haadee: [interjecting] ... where, in Libya?
Questioner: In Libya
Shaykh Muhammad bin Haadee: Yes
Questioner: So he [the Shaykh] said that he is from Ahl ul-Bid`ah, and he is to be boycotted, and [that he is] a Hizbee. And acting upon this speech was concluded, and the youth took this fatwaa, and they boycotted this individual. However he has some strength in the land and he was able to remove some of the Salafi youth from the pulpits (of the mosques, i.e. have them suspended), and the youth do not cease to boycott him and call to boycotting him!!
Shaykh Muhammad bin Haadee: When it does not affect Ahl us-Sunnah, and all praise is due to Allaah, and one or two (from amongst them) are suspended, then this is not [considered] an effect, this is not an effect, and the Sunnah remains, and is [still] apparent. As for when it is feared for Ahl us-Sunnah in general from the likes of this [such that] their lineage (i.e. continuity) will be cut off [and ended], then no! Shaykh Rabee` does not speak with this, and we know him to be the greatest of the people in guarding over the benefits and harms.
Question 14: When we wish to warn from a person, they say that "he has Salafee usool", so who is the one to judge that he has Salafee usool?
Shaykh Muhammad bin Haadee: This is floating question... Salafee usool, where is he going?!!! The one whose usool are Salafee, he is a Salafee, and a Salafee is not warned against. Only a Khalafee is warned against, and therefore, there will not remain with him Salafee usool, or [word unclear] an asl from the usool of Salafiyyah with him, what will remain?!! Meaning the speech is not precise, explain to us with an example that explains it so that I can understand it!
Question 15: Is the report of the one who repents from Hizbiyyah accepted, and is the boycott removed from him immediately, or after a year as `Umar (radiyAllaahu `anhu) did with Subaygh bin `Asal?!!
Shaykh Muhammad bin Haadee: The one who repents from Hizbiyyah, we examine (monitor) him, we examine him! [We do] not, when he comes to us at length, leave him and for mere spite say "find fault with him"? No! We examine him. How do we examine him? By him living with us (i.e. mixing amongst us) . Yes, he opposed us, [then] when he says "I repent to Allaah"... then [we say] "Welcome", we only have the outward (manifestation) [to judge by], but this outward manifestation is made apparent by what? With interaction, mixing (with him), and if he was hiding something from us, then verily Allaah, the Sublime and Exalted will uncover it. And we say, "walk amongst the people", and we will see him, in his conduct, in his actions, and in his istiqaamah upon the Salafee manhaj, and if we see him upon other than that, then his hidden (reality) will have become apparent, and we will have known him as a kadhdhaab (liar). And alongside that we also guard against ourselves.
taken from: http://www.spubs. com/sps/sp. cfm?subsecID= MNJ01&articleID=MNJ010002&articlePages= 1
| Backbiting Scholars | by Nissho for everyone |
Backbiting Scholars
Author: Saalih Aal Shaikh
Jum’ah Khutbah: Riyadh
http://salafitapes.com/index.php?option=com_content&task=view&id=258&Itemid=2
Author: Saalih Aal Shaikh
Jum’ah Khutbah: Riyadh
http://salafitapes.com/index.php?option=com_content&task=view&id=258&Itemid=2
O believers, fear Allah for what He is worthy of and fear a day when you will be returned to Allah and He will hold everybody accountable on that severe day with what he has said, what he has done and what he has believed. Everything will be exposed on that day whether good or bad. Allah says which translates as: “So whoever does good equal to the weight of an atom or a small ant shall see it, and whoever does evil to the weight of an atom or a small ant shall see it” (Az-Zalzalah: 7-8)
O believers! Allah glorified in His book the importance of the scholars of the religion because they bear in their chests the book of Allah and the Sunnah of the Prophet (Salla Allahu Alaihi Wa Sallam). They explain the religion to the people. This was the position of the Sahabah and Allah praised them with regards their position. Allah says which translates as: “Muhammad is the messenger of Allah and those who are with him are severe against the disbelievers and merciful amongst themselves. You see them bowing and falling down prostrate in prayer"(Al-Fath: 29). He also praised them in another verse saying which translates as: “And the first to embrace Islam of the Muhajirun those who migrated from Makkah to Madinah and the Ansar, the residents of Madinah, and those who followed them exactly in faith…"(At-Tauba: 100).
Although Allah praised them in these verses and in many others in the Quran, there were people in the time of the companions trying to misguide others and who believed that the Sahabah were not on the right path. Some of them claimed that the Sahabah were disbelievers because they thought they did not bear the responsibility of the religion and they claimed that some of the Sahabahs favored this world over the hereafter. Others claimed that some of the Sahabah made rulings not pleasing to Allah, but pleasing to men and accepted other than the book of Allah and the Sunnah of the Prophet.
However it was the consensus of the Ummah from the people of the Sunnah that anyone who belittles any of the Sahabah or mentions the scholars of this nation with anything other than good then he is not on the correct path and he is misguided. This is because the scholars of the Ummah are the inheritors of Muhammad (Salla Allahu Alaihi Wa Sallam). They inherited the Quran, the Sunnah-the actions of the Prophet (Salla Allahu Alaihi Wa Sallam), and his sayings-the Ahadith and they conveyed it to people. Therefore, anyone who tries to defame or slander the companions is defaming or slandering the religion because the companions were the ones who conveyed Islam to us and to the people. He who slanders them or defames them is actually slandering and defaming what they have conveyed to us. This is one of the biggest means the disbelievers to use to make people have doubts about Islam and slander it because when they say that the companions were not trustworthy then how do you accept what is being conveyed by someone who is doubtful.
Likewise as time went on many people started slandering the scholars of the Sunnah and the scholars of Hadith. Sometimes they would say that they do not understand anything of this world and they do not understand anything about reality. They accuse the scholars of being to close to the rulers and presidents. They claim that the scholars only read and memorize religious texts but do not use their minds to understand it and many other criticisms and these are nothing but excuses slandering and defaming the scholars. As we have said when the people of knowledge are slandered then this is defaming, slandering, and casting doubts about the religion because the religion is clarified and explained and conveyed by the scholars. They explain the book of Allah and its meaning.
They explain the Sunnah of the Prophet (Salla Allahu Alaihi Wa Sallam) and what it means, so anyone who slanders and defames these people is making a direct slander of the religion. However, some people might not mean it, but this is exactly what is happening because no one else conveys the religion but the scholars and those who inherited it from the Prophet. As the Prophet (Salla Allahu Alaihi Wa Sallam) said in the Hadith found in the books of Abu Dawood, Tirmidhi, and Ibn Majah and reported by Abu Dardah, he (Salla Allahu Alaihi Wa Sallam) said, “The Prophets didn’t leave gold nor silver behind them to be inherited, but they left knowledge to be inherited and anyone who takes it and learns it has collected a great fortune”. Yes, the scholars are the inheritors of the Prophets and slandering and defaming them is a direct slander to the religion. Slandering them and trying to destroy their image with facts or with lies would result that people doubting them and when people doubt them they will not trust the religion, nor will they trust the way they explain the book of Allah and the Sunnah of the Prophet (Salla Allahu Alaihi Wa Sallam). Nor will they trust the rulings about certain matters. If people do not trust the scholars, then the ignorant will start giving ruling and advice regarding Islam without knowledge and of course this would misguide others, as they are misguided.
O believers, when Allah elevated and exalted the ranks and degrees of the scholars He made backbiting to be among the great sins. Allah says which translates as: “And spy not neither backbite on one another, would one of you like to eat the flesh of his dead brother? He would hate it"(Al-Hujarat: 12). Allah made backbiting the same as eating the flesh of your dead brother and eating dead meat is one of the great sins. Likewise backbiting is a great sin and if backbiting is great it becomes greater if the person spoken about is one of the companions of the Prophet (Salla Allahu Alaihi Wa Sallam) or one of the scholars who taught the book of Allah and the Sunnah of the Prophet (Salla Allahu Alaihi Wa Sallam) and educated and enlightened people and defended the Sunnah. The Prophet (Salla Allahu Alaihi Wa Sallam) forbade us from backbiting when he was asked in the Hadith found in Sahih Muslim reported by Abu Hurrairah; the companions asked, what is backbiting. The Prophet (Salla Allahu Alaihi Wa Sallam) said, “Mentioning your brother with something that he hates”. This means in the person’s absence; so the person asked another question by saying, “O Prophet (Salla Allahu Alaihi Wa Sallam), what if what he said was true?” He said, “If it was in him then you have actually practiced backbiting, and if it was not then you fabricated lies and slandered him”.
Fabricating lies and slandering is greater than backbiting as Allah says which translates as: “And those who annoy believing men and women undeservingly bear on themselves the crime of slander and plain sin"(Al-Ahzab). Since backbiting is one of the great sins, anyone who does it between prayers will not have his sins expiated because the condition for expiation of sins, is that the great sins not be committed. So he who insists on doing this great sin and does not repent, ask the forgiveness and come back to Allah then even the small sins will not be expiated by the Salaah, nor by fasting, nor by the Sunnah prayer nor by the Umrah nor the Hajj. Allah says which translates as: “If you avoid the great sins which you are forbidden to do so we shall remit from you your small sins"(An-Nisa’: 31).
Therefore, the condition for expiation of sins is that the great sins must not be committed. As in the saying of the Prophet (Salla Allahu Alaihi Wa Sallam) found in Sahih Muslim he (Salla Allahu Alaihi Wa Sallam) said, “The prayer to prayer are expiators to what is between them as long as the big sins are not committed”. In another narration, it says as long as no one does a great sin and he also said Ramadaan to Ramadaan and Umrah to Umrah and Jum’ah to Jum’ah are expiators to what happens between them as long as the great sins are avoided. Therefore, he who practices backbiting mentions his brother with things that he hates in his absence even though what he is saying might actually be true about his brother. Without Tauba and abstaining, this great sin accumulates until it completely destroys the person as the Prophet said in the book of Imam Ahmad in the Hadith explaining and describing sins. He said it is like the example of a group of people who are divided in a valley, each one of them brings a small stick, and they gather and collect these sticks under a pot until they were able to build a fire to cook. Likewise, sins act this way and will gather and collect and accumulate until they destroy the person.
O believers, it is from Allah’s mercy that He made the prayer as an expiation of small sins which are committed between one prayer to the other so if you commit a great sin such as backbiting or slandering especially regarding the people of knowledge then you are in a great danger. Rescue yourself and avoid the way of the misguided people. Those who commit sins, those who slander the people of knowledge though they know they are the best of people; the people who carry in their hearts and minds, the Quran and the words and ways of the Prophet (Salla Allahu Alaihi Wa Sallam). What they talk, they utter the words of Allah and the words of the Messenger as though he is present among us teaching and enlightening us. They educate the ignorant and the illiterate. They guide people to the correct ruling and people will know their effect when people recollect and gather in the hereafter. If a person takes a word from a scholar and this word results in that he is guided then it is of the religion and he will see the results and effects on the Day of Judgment. So how dare these people lie and slander the people of knowledge! How dare they backbite the people of knowledge when they are the best of people on earth. Anyone who mentions them with anything but good words is along the misguided and he is one that is not on the correct path. Slandering the people of knowledge is one of the great sins. The Prophet (Salla Allahu Alaihi Wa Sallam) said in the Hadith found in the books of Imam Tirmidhi and Ibn Majah and Muslim reported by Samurah, “He who says things or conveys something knowing that it might be a lie then he is one of the two liars”. In another narration, it says he is one of the liars. Allah says which translates as: “It is they who believe not in the proofs and evidences of Allah that fabricate falsehood and it is they who are liars"(An-Nahl: 105). Lying has spread in our time and that has resulted in backbiting and slandering causing many bad things to spread between people.
O believer, faith and belief prevent you from committing adultery and fornication and it prevents you with the help and guidance of Allah from drinking liquor or taking ribah or stealing or doing any of the great sins like polytheism, practicing magic, escaping from the battle, slandering believing women and all those matters that are rejected and hated by a believer. However, did your faith and belief prevent you from backbiting, lying or slandering? Sheikhul Islam Ibn Taymiyah said that it is common that righteous people avoid fornication, adultery, and drinking wine, but a lot of them fall into committing great sins by the use of their tongue in backbiting. The tongue commits great sins like backbiting and the heart commits great sins like arrogance and showing-off. Indeed, what the Sheikh said is true because great sins are many and Allah made for the tongue a sin that is considered a great sin. Muaadh asked the Prophet in the Hadith found in the book of Imam Tirmidhi reported by Muaadh Ibn Jabal. The Prophet (Salla Allahu Alaihi Wa Sallam) told Muaadh control this and he held his tongue so Muaadh asked the Prophet (Salla Allahu Alaihi Wa Sallam), “Are we going to be held accountable for what we say?” he responded, “What else do you think would cause people to be thrown on their faces or their noses other than practice of their tongue”.
So what would these people say to those who gather in social gatherings to backbite and slander the scholar, not having the least respect for the religion and what the scholars have in their hearts from the book of Allah and the Messenger. They do not fulfill the due right of the faith that is being conveyed to the people and spread by the scholars. They commit this great sin by speaking ill of the scholars yet while doing that; they act as if they are doing good works as if reading the Quran.
O Allah, we ask you make our tongues pure and instill love in our hearts for the believers. Do not make us have enmity nor hatred for them. O Lord, make us among those who say good and when we speak and we take refuge in you from tongues that will lead us to the hellfire. Allah says which translates as: “By the time, verily man is in loss except those who believe in Islamic monotheism and do righteous deeds and recommend one another to the truth and recommend one another to patience and perseverance (Al-Asr).
I ask Allah to bless you and I with the guidance of the Quran and to benefit us from its verses.
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