 | How The Innovators Approach a Sunnî (a bit funny) | by Nasrin for everyone |
| Can We Sit With the Common Folk from the People of Innovation? | by Nasrin for everyone |
| mixing with the people of hizbiyyah for long periods of time to advise them | by Nasrin for everyone |
Some people spend months or years advising the people of the sectarian groups such as Ikhwaan Al-Muslimeen, at-Tableegh, etc. whilst also sitting with them, using their proof that they are advising them. So is this what the Salaf were upon?
Answer by Shaykh 'Ubayd Al-Jaabiree:
http://salafipublications.com/sps/downloads/pdf/BDH050010.pdf
Allamah Ahmad an-Najmee rahimahullah was asked, "Noble Shaykh, there is a man who claims that he is Salafee. However, he sits with the hizbiyyeen. And we advised him about that, so he replied, 'I do it in order to instruct them and advise them.' So how do we judge this individual?"
So, he rahimahullah replied, "Advising them does not necessitate that you walk with them. And advising is done at certain times. As for you walking with them with the excuse that you are advising them, then if you were truly advising them, then a change would be seen in their actions and they would be different than what they used to be. So if you say - for example - that you are advising them and they are not listening to you, or they are not accepting it from you, then why do you sit with them, or travel with them and come and go with them? So if they do not listen to you, then do not come and go with them and do not sit with them.However, when we see that you are coming and going with them and you are sitting with them, then we come to know that you are from them.[1]
Sources:-
1. pg. 17 of http://sunnahpublishing.net/modules/Manhaj/siyaanah1.pdf
2. http://spubs.com/sps/sp.cfm?subsecID=MNJ01&articleID=MNJ010002&articlePages=1
Answer by Shaykh 'Ubayd Al-Jaabiree:
http://salafipublications.com/sps/downloads/pdf/BDH050010.pdf
Allamah Ahmad an-Najmee rahimahullah was asked, "Noble Shaykh, there is a man who claims that he is Salafee. However, he sits with the hizbiyyeen. And we advised him about that, so he replied, 'I do it in order to instruct them and advise them.' So how do we judge this individual?"
So, he rahimahullah replied, "Advising them does not necessitate that you walk with them. And advising is done at certain times. As for you walking with them with the excuse that you are advising them, then if you were truly advising them, then a change would be seen in their actions and they would be different than what they used to be. So if you say - for example - that you are advising them and they are not listening to you, or they are not accepting it from you, then why do you sit with them, or travel with them and come and go with them? So if they do not listen to you, then do not come and go with them and do not sit with them.However, when we see that you are coming and going with them and you are sitting with them, then we come to know that you are from them.[1]
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Sources:-
1. pg. 17 of http://sunnahpublishing.net/modules/Manhaj/siyaanah1.pdf
2. http://spubs.com/sps/sp.cfm?subsecID=MNJ01&articleID=MNJ010002&articlePages=1
| Ibn Qudamah on the Categories of Ahlul Bid'ah and how should a Salafi behave with them | by Nasrin for everyone |
بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن والاه وبعد
After mentioning that those who deviate from the orders of Allaah are in categories Ibn Qudama Al Maqdisi (d.689H) mentioned:
(Ibn Qudama Al Maqdisi, Minhaaj Al Qaasideen pg. 123, Maktabah Al Islami Print)
source: http://troid.org/index.php?option=com_kunena&Itemid=445&func=view&catid=14&id=822#823
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
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن والاه وبعد
After mentioning that those who deviate from the orders of Allaah are in categories Ibn Qudama Al Maqdisi (d.689H) mentioned:
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(Ibn Qudama Al Maqdisi, Minhaaj Al Qaasideen pg. 123, Maktabah Al Islami Print)
source: http://troid.org/index.php?option=com_kunena&Itemid=445&func=view&catid=14&id=822#823
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
| Hajr Wiqaa'ee - Boycotting People of Innovation to Protect Oneself | by Nasrin for everyone |
Allaamah Ubayd al-Jaabiree said, "Hajr Wiqaaee ( self-protective boycotting) is when you, by your own self, boycott an innovator. You know that he is an enemy to the Sunnah and its people. And you know that his usool (foundations) are not upon the Sunnah. Then you may boycott him on your own - you do not visit him or invite him to visit you, you do not sit where he sits, you may do this."
Following is modified from the comments by Br. Abul Abbas Moosaa Richardson:-
Ibn 'Abdil-Barr declared a scholarly consensus (ijmaa') about this type of boycotting(i.e.Hajrul-wiqaa'ee):"And the scholars have unanimously agreed that it is not permissible for a Muslim to boycott his brother for more than three days unless he fears that by speaking to him or keeping ties with him that he may corrupt his Religion, or he fears that he may cause the sprouting of some harmful affairs within himself, things that harm his religious or worldly affairs. If this is the case, then there is a concession for him to stay away from him and keep distant. Quite often a good breaking of ties is better than a harmful relationship!" [at-Tamheed, 15/79, 2nd printing of the al-Faarooq al-Hadeethah printing]
So beware of those who blame the Muslims for protecting themselves from the dangers of those who spread doubts and confusion. For their refusal to sit with such people or listen to them is a proof that they love Allaah's Guidance, they do not see it as being cheap, and theytake the necessary measures to protect it.
Know the reality of those who limit boycotting to Hajr Ta'deebee only (الهجر التأديبي - Disciplinary Boycotting), and then criticize those who practice Hajr al-wiqaa'ee, blaming them for boycotting in a way that does not bring a positive change to the boycotted individual, which is not even the intent behind hajr wiqaa'ee! They seek to divert the people from the safe, clear way of the Salaf, the way of safety and security, and lead them to the muddy, confusing paths of misguidance and innovation. They blame the Muslims for what is unanimously agreed upon by the scholars (as shown above) and what was even mentioned by the Prophet (sallallaahu 'alayhe wa sallam):"Verily the most evil people are those who the people abandon to protect themselves from their obscene behavior."(Saheeh al-Bukhaaree #6054)
Note: This does not condone the mistaken practice of those with knowledge and understanding of the Religion boycotting those who are ignorant and merely mistaken. Such people are to be advised and taught, with leniency and patience.[1]
If you would like to continue reading the full article here is the linkFollowing is modified from the comments by Br. Abul Abbas Moosaa Richardson:-
Ibn 'Abdil-Barr declared a scholarly consensus (ijmaa') about this type of boycotting(i.e.Hajrul-wiqaa'ee):"And the scholars have unanimously agreed that it is not permissible for a Muslim to boycott his brother for more than three days unless he fears that by speaking to him or keeping ties with him that he may corrupt his Religion, or he fears that he may cause the sprouting of some harmful affairs within himself, things that harm his religious or worldly affairs. If this is the case, then there is a concession for him to stay away from him and keep distant. Quite often a good breaking of ties is better than a harmful relationship!" [at-Tamheed, 15/79, 2nd printing of the al-Faarooq al-Hadeethah printing]
So beware of those who blame the Muslims for protecting themselves from the dangers of those who spread doubts and confusion. For their refusal to sit with such people or listen to them is a proof that they love Allaah's Guidance, they do not see it as being cheap, and theytake the necessary measures to protect it.
Know the reality of those who limit boycotting to Hajr Ta'deebee only (الهجر التأديبي - Disciplinary Boycotting), and then criticize those who practice Hajr al-wiqaa'ee, blaming them for boycotting in a way that does not bring a positive change to the boycotted individual, which is not even the intent behind hajr wiqaa'ee! They seek to divert the people from the safe, clear way of the Salaf, the way of safety and security, and lead them to the muddy, confusing paths of misguidance and innovation. They blame the Muslims for what is unanimously agreed upon by the scholars (as shown above) and what was even mentioned by the Prophet (sallallaahu 'alayhe wa sallam):"Verily the most evil people are those who the people abandon to protect themselves from their obscene behavior."(Saheeh al-Bukhaaree #6054)
Note: This does not condone the mistaken practice of those with knowledge and understanding of the Religion boycotting those who are ignorant and merely mistaken. Such people are to be advised and taught, with leniency and patience.[1]
http://www.salafitalk.net/st/viewmessages.cfm?Forum=11&Topic=10702
| Advice to the Salafi brothers in Egypt and other countries | by Nasrin for everyone |
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| Who are the Salaf? Are they the companions or those who followed them or are they other people besides them? | by Nasrin for everyone |
Question: Who are the Salaf? Are they the companions or those who followed them or are they other people besides them?
Answer: The Salaf is the source of this nation. They are the companions, their students, and those who followed them from the blessed generations and they are those who follow their way until the Day of Judgment. They are called as-Salaf. The Glorified and Most High says: {The first followers from amongst those who migrated and those who helped them to do so (from the companions) and those who follow them in goodness, Allah is pleased with them and they are pleased with Him}. They follow them in goodness until the Day of Judgment. When the Prophet, peace be upon him, was asked about al-Firqah an-Naajiyah (the successful group) he said: (They are those who are upon what me and my companions are upon). This is the correct way and the sound methodology (of applying Islam).
Shaykh Saalih bin Fawzaan al-Fawzaan (hafithahullah)
Member of the Major Scholars and Permanent Committee for Religious Rulings
Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: at-Tawheed Yaa ‘Ibaadallah!
Answer: The Salaf is the source of this nation. They are the companions, their students, and those who followed them from the blessed generations and they are those who follow their way until the Day of Judgment. They are called as-Salaf. The Glorified and Most High says: {The first followers from amongst those who migrated and those who helped them to do so (from the companions) and those who follow them in goodness, Allah is pleased with them and they are pleased with Him}. They follow them in goodness until the Day of Judgment. When the Prophet, peace be upon him, was asked about al-Firqah an-Naajiyah (the successful group) he said: (They are those who are upon what me and my companions are upon). This is the correct way and the sound methodology (of applying Islam).
Shaykh Saalih bin Fawzaan al-Fawzaan (hafithahullah)
Member of the Major Scholars and Permanent Committee for Religious Rulings
Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: at-Tawheed Yaa ‘Ibaadallah!
| Bridging the gap between Muslim scholars, knowledge seekers, and laypeople | by Nasrin for everyone |
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| Should a knowledge seeker isolate himself in a society | by Nasrin for everyone |
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| Should We Go to the Rahma Conference? | by Nasrin for everyone |
Bismillaah, wal-hamdulilaah, was-salaatu was-salaamu 'alaa rasoolillaah,
As Salaamu 'Alaykum wa Rahmatullaahi wa Barakatuh
As Salaamu 'Alaykum wa Rahmatullaahi wa Barakatuh
Should We Go to the Rahma Conference? |
Friday, 14 May 2010 | ||
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Should We Go to the Rahma Conference?
Bismillah was-Salaatu was-Salaam ‘alaa Rasoolilaahi wa ‘alaa aaliyhi wa Sahbihi wa manitabahu ilaa yawmid-deen. Wa nashhadu an laa ilaaha ilal Allaahu Wahduhu Laa Shareeka lahu Ama Ba’ad:
Allaah The Most High said:
Bismillah was-Salaatu was-Salaam ‘alaa Rasoolilaahi wa ‘alaa aaliyhi wa Sahbihi wa manitabahu ilaa yawmid-deen. Wa nashhadu an laa ilaaha ilal Allaahu Wahduhu Laa Shareeka lahu Ama Ba’ad:
Allaah The Most High said:
“Let there arise out of you a group of people inviting to all that is good (Islaam), enjoining Al-Ma'roof (i.e. Islaamic Monotheism and all that Islaam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islaam has forbidden). And it is they who are the successful.
[Soorah Aali-‘Imraan, 3:104]
[Soorah Aali-‘Imraan, 3:104]
Allaah the Most High also said:
“You are the best of peoples ever raised up for mankind; you enjoin Al-Ma'roof (i.e. Islaamic Monotheism and all that Islaam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islaam has forbidden), and you believe in Allaah”
[Soorah Aali-‘Imraan, 3:110]
[Soorah Aali-‘Imraan, 3:110]
Also Imaam Ahmad narrates in his Musnad on the authority of Abu Sa’eed al-Khudree that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said:
“Do not let the fear of the people stop any of you in saying the truth if they see it or hear it or witness it” and this hadeeth was declared authentic by Shaykh Muqbil in Saheeh al-Musnad.
And the Prophet Muhammad (sallallaahu ‘alayhi wa sallam) said, as narrated by Imaam Muslim on the authority of Abu Sa’eed al-Kudhree who said the Messenger of Allaah said:
“Whoever of you sees an evil let him change it with his hand. And if he is not able then let him change it with his tongue. And if he is not able then let him hate it in his heart, and this is the lowest of eemaan”
In light of these divine verses and prophetic narrations it becomes obligatory upon us to perform that which Allaah has made waajib on us by enjoining the good and forbidding the evil. Were it not out of fear of Allaah’s statement the Most High:
“Those among the Children of Israel who disbelieved were cursed by the tongue of Daawood (David) and 'Eeesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allaah and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from the Munkar (wrong, evil¬doing, sins, polytheism, disbelief, etc.) which they committed. Vile indeed was what they used to do”
[Sooratul-Maa’idah, 5:78-79]
[Sooratul-Maa’idah, 5:78-79]
And Allaah’s statement:
“Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allaah and cursed by the cursers”
[Sooratul-Baqarah, 2:159]
[Sooratul-Baqarah, 2:159]
And the hadeeth narrated by Imaam Ahmad on the authority of Abu Hurayrah that the Messeneger of Allaah (sallallaahu ‘alayhi wa sallam) said:
“Whoever conceals knowledge then Allaah will bridle him on the day of judgment with a bridle of fire” this hadeeth was declared authentic by Shaykh Muqbil in Saheeh al-Musnad.
Were it not out of fear of these texts than we would not have written that which we are about to state. However because Allaah has made it obligatory on every Muslim that he enjoin the good and forbid the evil it becomes incumbent on us to address an issue which is known to many in the city. This discussion is regarding the Rahma Conference taking place on May 22-23 2010 organized by Khalid Ibn al-Walid Mosque and Abu Hurairah Mosque (of Toronto, Canada) and those attendees invited to speak.
Before we present this article there are a few things I would like to address. Firstly, some might be wondering what concern is it to investigate who is coming - they’re all Muslims? Although this is correct, I remind the reader about the statement of the illustrious companion Abu Hurayrah in which he said:
“Verily knowledge is (part) of the religion, so be careful whom you take you religion from”
Also this statement was authentically reported on the authority of the noble taab’iee Muhammad Ibn Sireen (d110) who is the student of the Abu Hurayrah. It is authentically reported on the authority of Muhammad Ibn Sireen that he also said:
“The people did not used to ask about the (situation) of men, then when the fitnah (trial i.e. innovation) happened Ahlus-Sunnah said to the people of innovation ‘name us your men (whom you take knowledge from)’ so if they were from Ahlus-Sunnah we took from them and if they were from the people of innovation we left them.”
Likewise Imaam Sufyaan ath-Thawree, when he intended to seek knowledge of hadeeth from an individual he used to enquire about his situation, and if he was told that he was a man of innovation he would not take knowledge from him. This is the way that our pious predecessors used to view the affair of seeking knowledge. They would not learn from an individual except after making sure that he was a man of Sunnah, and they were diligent in taking precaution that they did not learn from the people of misguidance.
After answering the question (why investigate who is attending the rahma conf.), we also have to understand the this principle (of being cautious to whom one takes his knowledge from) is a principle which is obligatory for every Muslim to adhere to, this was a the methodology of the Companions and our pious predecessors and we have been commanded to follow them. Allaah the Most High says:
“And whoever contradicts and opposes the Messenger (Muhammad sallallaahu ‘alayhi wa sallam) after the right path has been shown clearly to him, and follows other than the believers' way. We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination.”[Sooratun-Nisaa, 4:115]
The scholars of tafseer have said that the believers mentioned in the ayah are the Companions, showing that whoever opposes the way of the Companions, that they are threatened with the hellfire.
Imaam Abu Daawood and Imaam at-Tirmidhee mention in their sunans on the authority of ‘Irbaadh Ubn Saariyah that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said:
“Upon you is (to follow) my Sunnah and the Sunnah of my rightly guided Khaalifahs, hold on to it with your molar teeth,” and this hadeeth was authenticated by Shaykh Al-Albaanee and Shaykh Muqbil Ibn Haadee.
Imaam al-Bukhaaree and Muslim also narrated on the authority of ‘Imraan Ibn Hussayn that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said:
“The best generation is my generation then those that come after them then those that come after them”
So Allaah and his Messenger (sallallaahu ‘alayhi wa sallam) clearly told us to follow not only the Qur’aan and the Sunnah but also the way of the Companions and the two generations after them and from their manhaj was carefully scrutinising whom one takes his religion from. With this being said, we present to the reader points of criticism regarding the manhaj of some of the speakers attending the Rahma conference as a clarification to the one seeking safety in his religion and desiring to adhere to what the Salaf were upon. This academic presentation is not intended in any way to defame or vilify any of the speakers rather it is based upon authentic texts from the Qur’aan and the Sunnah and the statements of the Scholars, hoping that Allaah guides these individuals back to the truth and that Allaah guides those who are sincere in being acquainted with the truth. As for the one who has been blinded by tribal partisanship or blind following and fanaticism - then his affair is with Allaah. We ask Allaah the Most High that he makes this presentation sincerely for his sake and that he may reward us for enjoining the good and forbidding the evil, and that he guides those who are willing to be guided, ameen.
1. Shaykh Bashir Yosuf Shiil:
From his mistakes which are in opposition to the manhaj of the Salaf:
A. From his statements: “The affair of revolting against the oppressive ruler is an a affair widespread and is not an affair that is new and (revolting) has precedence in the Salaf”
See the audio lecture: Points of Criticism Regarding the Manhaj of Bashir Yosuf Shiil by Shaykh Hasan Kafi - www.troid.org/index.php?
Let us examine what Allaah and his Messenger (sallallaahu ‘alayhi wa sallam) said regarding the affair of revolting against the Muslim ruler and is it really an affair which is differed in as Shaykh Bashir claims?
Allaah the Most High says in the Qur’aan:
“’O you who believe! Obey Allaah and obey the Messenger and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger if you believe in Allaah and in the Last Day. That is better and more suitable for final determination.”
[Sooratun-Nisaa’, 4:59]
[Sooratun-Nisaa’, 4:59]
‘Abdullahi Ibn ‘Abbaas, the commentator of the Qur’aan and the noble companion says regarding those who are in mentioned to be “in authority” in the ayah are “The scholars and the rulers”. This narration is found in Tafseer Ibn Jareer.
Imaam al-Bukhaaree and Imaam Muslim narrate in their two saheehs on the authority of Abdullaah Ibn ‘Abbaas that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said:
“Whoever sees from his ruler that which he dislikes then let him be patient, for verily whoever revolts against his leader a hand span and he dies then his death is a death of pre-Islaamic ignorance”
Imaam al-Bukhaaree and Muslim also narrated on the authority of Abu Hurayrah that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said:
“Whoever obeys me then they have obeyed Allaah and whoever disobeys me than they have disobeyed Allaah and whoever obeys the leader than they have obeyed me and whoever disobeys the ruler than they have disobeyed me”
Imaam al-Bukhaaree and Muslim narrate on the authority of ‘Abdullaah Ibn ‘Umar that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said:
“Hearing and obeying is (obligatory) upon the Muslim in that which he likes and that which he dislikes as long as he is not ordered with disobedience and if he is obeyed with disobedience then there is no hearing and obeying.”
Imaaam Muslim narrates in his Saheeh on the authority of Hudhayfa Ibn al-Yamaan that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said:
“There will be leaders who will not be led by my guidance and who will not adopt my ways? There will be among them men who will have the hearts of devils in the bodies of human beings. I said: What should I do ‘O Messenger of Allaah, if I (happen) to live in that time? He replied: You will listen to the Ameer (ruler) and carry out his orders; even if your back is flogged and your wealth is snatched, you should listen and obey”
As for the statements of the Salaf in this issue:
Imaam Abu ‘Uthmaan as-Saaboonee (born 373) said in his momentous book, “The ‘Aqeedah of the Pious Predecessors and the People of Hadeeth” page 94:
“They (the Salaf) also hold that Jihaad against the disbelievers is valid with them even if they are oppressors and tyrants. They agree to make supplication for them, asking to rectify their situation, to be given tawfeeq and to establish amongst their subjects. They do not deem permissible rebeliion against the leaders by the sword even if they are unust and tyrannical. They say that the extremists should be fought until they return to the obedience of the just Imaam.”
So this is a consensus amongst the people of hadeeth that it is prohibited to revolt against the unjust Muslim leader. This book written by Imaam as-Saaboonee is a compilation of that which the Companions and the Salaf have agreed upon.
Imaam Ahmad said in “Usoolus-Sunnah” point number 53-54:
“And whoever revolts against the leader of the Muslims after the people have agreed upon him and united themselves behind him, after they have affirmed the khilaafah for him in whatever way this khilaafah may have been, by their pleasure and acceptance or by his force and domination over them then this revolter has disobeyed the Muslims and has contradicted the narrations of the Messenger of Allaah (sallallaahu ‘alayhi wa sallam). And if the one who revolted against the ruler died he would have died a death of ignorance. And the killing of the one in power is not lawful. Nor is it permissible for anyone amongst the people to revolt against them, whoever does that is an innovator and is upon other than the Sunnah and the correct path”
Imaam at-Tahaawee mentions in “al-’Aqeedah at-Tahaawiyyah”:
“This is an explanation of the creed of Ahlus-Sunnah wal Jamaa’ah....”
Point 72: “And we do not see (it permissible) to revolt against our leader and those over our affairs even if they are oppressive and we do not make supplication against them nor do we pull a hand away from their obedience. We see that their obedience is obligatory and (it is) from obedience to Allaah. As long as they do not order with disobedience and we make supplication for them with rectification and wellbeing.”
It is imperative that one understands that the statements of these past Imaams are the consensus of the Companions and those after them because when these scholars wrote these treatises their intention was to clarify the way of Ahlus-Sunnah and the Salaf. Were it not out of fearing boredom upon the readers we would have mentioned (numerous) statements regarding the impermissibility of revolting against the Muslim leader even if they are oppressive. However we will allude to (some of) them so that the reader may be convinced of the truth. From those pious predecessors that mention likes of the above were: Imaam Abu Haneefah, Imaam ash-Shaafi’ee, Imaam Maalik, Imaam Ahmad, Sufyaan at-Thawree, Abdullah Ibnul-Mubaarak, Imaam al-Barbahaaree and other than them and this can be found in ‘Usool ‘Itiqaad Ahlus-Sunah wal Jamaa’ah by Imaam al-Laalakaa’ee, As-Sunnah by Imaam ‘Abdullaah Ibn Imaam Ahmad and “Sharh as-Sunnah” by Imaam al-Barbahaaree - May Allaah have mercy upon them all.
Also from those scholars who explicitly stated a consensus that revolting against the Muslim ruler is impermissible was Imaam an-Nawaawee. He mentions in Sharh Saheeh Muslim:
“As for revolting against the Muslim ruler and fighting them then it is prohibited by the Ijmaa’ (consensus) of the Muslims even if they are oppressive sinners”.
Likewise Haafidh Ibn Hajr mentions in Fathul-Baaree the statement of Imaam Ibn Battal:
“And the Jurist have come to an Ijmaa’ (consensus) that it is obligatory to obey the Muslim leader who gained dominance and that Jihaad is fought alongside him and that obedience to him is better than revolting because of what it entails (from harms).”
Also from those who mention consensus of the Ummah is Imaam ‘Abdil-Barr in his explanation of the Muwatta of Imaam Maalik and Imaam Ibn Qudaamah al-Maqdisee in al-Mughnee. Shaykhul-Islaam Ibn Taymiyyah said in Minhaaj as-Sunnah 4/531:
“The Messenger of Allaah (sallallaahu ‘alayhi wa sallam) never praised anyone regarding fighting in times of fitnah (between the Muslims) nor revolting against the ruler.”
He (Ibn Taymiyyah) also mentions in Majmoo’ al-Fataawaa 14/472:
“And revolting against the leaders with the sword is impermissible.”
How can it be then that after all these texts from the Qur’aan and Sunnah and the consensus of the Companions and those that followed them in goodness - that ‘Shaykh’ Bashir can claim that:
“Revolting against the Muslim ruler is something which is widespread and has precedence from the Salaf”?
Is it because he is ignorant of the Qur’aan and Sunnah or is it an attempt to deceive the people by mentioning such statements that no one from the past nor present scholars of Ahlus-Sunnah have mentioned. To rub salt in the wound after making this incorrect statement, the least he could have done was clarify to the listeners the correct position of Ahlus-Sunnah; that revolting against the Muslim leader is prohibited. However, he did not and persisted upon this error and began mentioning isolated incidents from the Salaf regarding individuals from them who revolted.
Before we answer this doubt of his we ask the questions:
If a person was sitting in the class when he said this - what do you think his outlook would be on revolting against the leader (or other general issues of takfeer)?
Naturally, he would deem it (revolt) as something of not so great importance since some of the Salaf did it (in his mind)? This misunderstanding and grievous error is caused by Shaykh Bashir’s belittlement of the affair. It would have been sufficient and upright to mention the texts of the Qur’aan and the Sunnah and what the scholars have said instead of mentioning such a grave issue then leaving it up in the air without clarifying the truth.
As for the issue of some of the actions of the Salaf such Imaam as-Shaa’bee revolting then this was explained in great detail by Shaykhul-Islaam Ibn Taymiyyah in Minhaaj as-Sunnah and Imaam Ibn Katheer in al-Bidaaya wan-Nihaayah.
Firstly, isolated actions of the Salaf cannot be deemed as a hujjaah (proof) making things permissible or prohibited.
Secondly, these pious predecessors such as Imaam as-Shaa’bee who revolted - it is authentically reported from them that they regretted their actions. Thirdly, Imaam Ibn Katheer in al-Bidaaya wan-Nihaayah clearly rebukes their actions and describes it as being a mistake and those who desire the truth regarding the affair and the statements of the Scholars should return to the audio of Shaykh Hasan Kaafee refuting Shaykh Bashir Shiil (URL).
Therefore, these examples which Shaykh Bashir presents are an unfortunate attempt to pull the wool over the listeners eyes and if he was sincere in explaining the truth of the affair he would have mentioned the above texts from the Qur’aan and Sunnah and the statements (ijmaa’ – consensus) of the Salaf.
So we ask the reader that he/she look at Shaykh Bashir’s statement regarding revolting against the Muslim leader in light of the words of Allaah and the hadeeth of Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) and the consensuses mentioned. With this it will become clear that indeed Shaykh Bashir has opposed one of the foundations from the foundations of the Sunnah and Allaah’s aid is sought!
B. From his statements: “Leave alone speaking against the people, teach the people only, it’s not from my custom to research about the situation of people”
And: “It doesn’t concern you the situation of the people and this is a fitnah, and it’s the fitnah of refutations, and it entered upon the Somalis later on.”
Then: [u]b]“I advise my brothers that they beware of refutations and the books of refutations they don’t benefit anything books of refutation [/u]and you should go back to the books of the Salaf.”[/b]
Firstly, Allaah says:
[center]“You [true believers in Islaamic Monotheism, and real followers of Prophet Muhammad (sallallaahu ‘alayhi wa sallam) and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind; you enjoin al-Ma'roof (i.e. Islaamic Monotheism and all that Islaam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islaam has forbidden), and you believe in Allaah”
[Soorah Aali-‘Imraan, 3:110][/center]
And the Prophet Muhammad (sallallaahu ‘alayhi wa sallam) as narrated by Imaam Muslim on the Authority of Abu Sa’eed al-Kudhree who said the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said:
“Whoever of you sees an evil let him change it with his hand. And if he is not able then let him change it with his tongue. And if he is not able then let him hate it in his heart, and this is the lowest of eemaan.”
Also Imaam Muslim narrates on the authority of ‘Abdillah Ibn Mas’ood that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said:
“Never a Prophet had been sent before me by Allaah towards his nation who had not among his people (his) disciples and companions who followed his ways and obeyed his command. Then there came after them their successors who said whatever they did not practise, and practised whatever they were not commanded to do. He who strives against them with his hand is a believer: he who strives against them with his tongue is a believer, and he who strives against them with his heart is a believer and beyond that there is no faith even to the extent of a mustard seed.”
By way of these texts from the Qur’aan and Sunnah it becomes clear that enjoining the good and forbidding the evil is from the foundations of Islaam. By leaving it off the Ummah is under the threat of being cursed the same way that the Jews were cursed.
Allaah the Most High says:
“Those among the Children of Israel who disbelieved were cursed by the tongue of Daawood (David) and 'Eeesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allaah and the Messengers) and were ever transgressing beyond bounds.
They used not to forbid one another from the Munkar (wrong, evil-doing, sins, polytheism, disbelief, etc.) which they committed.
Vile indeed was what they used to do.”[Sooratul-Maa’idah, 5:78-79]
They used not to forbid one another from the Munkar (wrong, evil-doing, sins, polytheism, disbelief, etc.) which they committed.
Vile indeed was what they used to do.”[Sooratul-Maa’idah, 5:78-79]
How is it then that Shaykh Bashir then encourages us to remain silent about individuals who oppose the Qur’aan and Sunnah and commands us to leave off speaking about the people, whilst Allaah tells us that those who do not enjoin the good and forbid the evil were cursed. Likewise, Imaam Ahmad mentions in his Musnad on the authority of Abu Bakr that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said:
“There are not a people that sins are committed within them, and they have the ability to forbid it and they do not forbid it except that they are at risk that Allaah includes all of them in punishment”
This hadeeth was declared authentic by Shaykh Muqbil in Saheeh al-Musnad
Also Imaam Ahmad narrates in his Musnad on the authority of Abu Sa’eed al-Khudree that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said:
“Do not let the fear of the people stop any of you in saying the truth if they see it or hear it or witness it”
This hadeeth was declared authentic by Shaykh Muqbil in Saheeh al-Musnad
How are we expected to act in light of these divine verses and prophetic narrations in which Allaah commands us to enjoin the good and forbid the evil? Do these aayaat and hadeeth not take precedence over the statements of Shaykh Bashir Shiil? The answer is apparent for those who seek truth in the matter. If we were to remain silent about those who innovate in the religion of Allaah the Most High and deviate from the Sunnah, then this would result in the religion of Allaah being corrupted. Silence about the innovations in the religion and the innovators are in opposition to the commands of Allaah and His Messenger. And part of enjoining the good and forbidding the evil is by refuting the innovators and deviants.
“It was mentioned to Imaam Ahmad: ‘A man fasts, prays and make ’ittikaaf, meaning he strives hard in worship, is he more beloved to you or the one who refutes the people of innovation? He said “if he stands, fasts , and makes ‘ittikaaf then this is for himself, and if he refutes the people of innovation then this is for the Muslims and this is better.’”
Shaykhul-Islaam says in Minhaaj as-Sunnah 2/53:
“And commanding the people with the Sunnah and forbidding innovation is from enjoining the good and forbidding the evil and it is from the best of deeds”
Also Shaykh Abdurazaaq Ibn Abdul-Muhsin al-‘Abaad (hafidhullaah) mentions in his book:
“The Sound statement regarding the one who denies the categorization of tawheed” pg. 9 after mentioning words from Shaykhul-Islaam Ibn Taymiyyah regarding speaking against the people of innovation, he says:
“Verily there has appeared in our time from some individuals and parties deceptive positions and lowly opinions that call without shyness to remaining silent about the people of innovation and desires and not warning from them, claiming that this is the upright way, and the perfect path. And they say that this (not refuting) is reparation of the cracks (within the Ummah) and an assembly of the masses (of Muslims) and a unification of the rows and a gathering of speech (unifying the voice of the Ummah). Without a doubt this is a manhaj which is false - its harms are many and its dangers are grave upon Islaam and the Sunnah. In it (remaining silent of the people of innovation) is a great establishment for the people of innovation and desires in spreading their misguidance and their falsehood, and it is a manhaj (way) which is deviant from the Qur’aan and the Sunnah.”
This statement is over 700 years old, what about the multiplicity of Islamic groups and movements and the innovations they propound today, ‘O seeker of the truth?
Shaykh Saalih al-Fawzaan says in his book, “Beneficial Answers to Questions on Innovated Methodologies”
www.troid.org/store/product.
Question Number 9:
Is there any harm in warning against those sects which are in opposition to the Methodology of Ahlus-Sunnah wal Jamaa’ah?
Answer: “We warn against all those who oppose the Salaf in general and say we adhere to the path of Ahlus-Sunnah wal Jamaa’ah while abandoning those who oppose Ahlus-Sunnah wal Jamaa’ah regardless of whether there opposition is major or minor. This is because if we are lenient with the opposition it is possible it will grow and increase. Therefore opposition to the way of the Salaf is not allowed at all. Furthermore it is obligatory to adhere to the path of Ahlus Sunnah wal Jamaa’ah in both major and minor issues.”
Shaykh Jamaal Ibn Furayhaan al-Haarithee commented on this question and said:
“This is the custom of the Salaf. Rather they criticize the one who remains silent Mohamed Ibn Bindaar al-Jarjanee once said to Imaam Ahmad, “it has become hard for me to say this person is like this and that person is like that (disparaging them)” So Imaam Ahmad replied “If you remain silent and I remain silent then how will an ignorant person realize the authentic narration from the weak” (Majmoo’ al-Fataawaa 28/231).
C. From his statements “It was not from the path of the Salaf to speak against the people.”
This ascription of Shaykh Bashir that refuting the innovators was not the path of the Salaf is a grave mistake. This indicates one of two things - either he has no knowledge of the way of the Salaf or he has knowledge but purposely deceives the people. For verily if he was to read the Sunnah of the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) and the biographies of the Companions and the books of the Salaf he would come to the conclusion that not only was it the way of the Salaf to refute those who oppose the Qur’aan and Sunnah but that it is obligatory to do so.
Imaam Muslim narrates in his Saheeh on the authority of Abu Hurayrah that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said:
“There will come a people who will speak regarding that which you and your fathers have never heard so be aware (of them) and let them be aware.”
Imaam al-Bukharee and Muslim mention in their two Saheehs on the authority of ‘Aaishah, may Allaah be pleased with her who said:
“A man asked permission to enter upon Allaahs Messenger (sallallaahu ‘alayhi wa sallam). The Prophet (sallallaahu ‘alayhi wa sallam) said ‘admit him, what an evil brother of his ‘aasheerah or a son of his aasheerah!”(some scholars say ‘aasheerah means tribe or group)’ But when the man entered, the Prophet (sallallaahu ‘alayhi wa sallam) spoke to him in a very polite manner. (And when that person left) I said ‘‘O Messenger of Allaah, you have said what you had said, yet you spoke to him in a a very polite manner?’ The Prophet (sallallaahu ‘alayhi wa sallam) said, ‘’O Aa’ishah, the worst people are those whom the people desert or leave in order to save themselves from their dirty language.’”
Imaam Bukharee and Imaam Muslim also narrate on the authority of Abu Sa’eed that the Messenegr of Allaah (sallallaahu ‘alayhi wa sallam) said:
“From the progeny of this man (Dhul Khuwasirah At-Tameemee)” or he said, “From the offspring of this man, there will come a people who will recite the Qur’aan but it will not go beyond their throats. They will go through the religion like an arrow going through a target. They will murder the people of Islaam whilst ignoring the people of idol-worship. If I were to reach them (their time), I would destroy them like the people of ‘Aad were destroyed.”
Imaam Ahmad narrates on the authority of Abu Umaamah that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said regarding the Khawaarij:
“(They are) the worst people killed under the sky, and the best people killed are those whom they kill. They are the dogs of Hellfire.” This hadeeth was authenticated by Shaykh Muqbil and Shaykh al-Albaanee.
Also the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said on the authority of Abdullaah Ibn ‘Umar:
“The Qadariyyah are the Majoos (fire-worshippers) of this Ummah, if they get sick do not visit them and if they die do not witness their burial” Narrated by Imaam Ibn Maajah and Imaam Abu Daawood and the hadeeth was declared Hasan by Shaykh al-Albaanee.
In these aforementioned statements, the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) spoke against innovations and the people of innovation and cautioned his ummah from them. So how is it that Shaykh Bashir Shiil -may Allaah guide him- says that speaking against the people was not from the path of the Salaf, and that refuting is a fitnah. What the generalization of Shaykh Bashir entails is that the Prophet Muhammad (sallallaahu ‘alayhi wa sallam) and his Companions used to say things that cause fitnah, and we seek Allaahs refuge from such an idea.
Does Shaykh Bashir Shiil not know that Imaam Muslim narrates on the authority of ‘Abdullaah Ibn ‘Umar that he said regarding the people who deny qadr (decree):
“Inform them that I am free from them and they are free from me, and if they were to spend the mountain of Uhud in gold it would not benefit them until they affirm the Qadr.”
Is this not a refutation? Does Shaykh Bashir Shiil not know that Imaam Ibn Battah mentions in his book “Al-Ibaanah” on the authority of ‘Abdullaah ibn ‘Abbaas that he said:
“Do not sit with the people of innovation. For verily sitting with them is a sickness to the heart”.
Is this not a refutation?
From the strangeness of this man (Bashir Shiil) is that he says “leave the books of refutation they don’t benefit anything go back to the books of the Salaf.”
His statement go back to the books of the Salaf is an indication that he thinks the Salaf did not refute and clarify the misguidance of the people of innovation. Does Bashher Shiil not know that Imaam al-Bukhaaree mentions in the beginning of his Saheeh, chapters in refutation of the Murji’ah and the Khawaarij and in the end of the book he mentions chapters in refutation of the Qadariyyah and the Jahmiyyah? Does he not know that Imaam Abu Daawood mentions in his Sunan, “The Chapter of Refuting the Jahmiyyah.” Does he not know that Imaam al-Bukhaaree has an entire book called, “The Refutation of the Jahmiyyah and the people who negate Allaah’s Attributes.” Does he not know that Imaam Ahmad has a book entitled also “The Refutation of the Jahmiyyah”. Is he ignorant of the book of Imaam ‘Uthmaan ad-Daarimee entitled, “The Refutation of Bishr al-Mareesee”? Is he ignorant of the fact that it was mentioned to Imaam Ahmad:
“A man fasts, prays and make ’ittikaaf, meaning he strives hard in worship, is he more beloved to you or the one who refutes the people of innovation? He said “if he stands, fasts and makes ‘ittikaaf then this is for himself, and if he refutes the people of innovation then this is for the Muslims and this is better.”
How can Shaykh Bashir then say after all this that refutations were not the way of the Salaf and that they don’t benefit? From the things that this statement entails is that the aforementioned books from the Salaf do not benefit and Allaah’s aid is sought from such a proposal.
As a result, either he is ignorant of the way of the Salaf or he purposely chooses to lie upon them by saying that they did not used to refute the people of innovation. May Allaah guide him.
What is also important to note is that the refutation of the people of innovation and misguidance is done by mentioning names if required, and not as we hear some individuals say ‘refute the innovation not the person’. Not only is it logical (mentioning names because every innovation needs an innovator to introduce it, but it is something that has precedence in the Sunnah like the hadeeth when the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said regarding Dhul-Kuwaysirah:
“Verily from the offsprings of this one…” So he (sallallaahu ‘alayhi wa sallam) used the word Haadha (this one) which is specification and not mere generalization. Also it was something done by the Companions and those that came after them as found in the books of Sunnah such as “Usool ‘Itiqaad Ahlis-Sunnah” and “Al-Ibaanah” and other than these books. Shaykhul-Islaam Ibn Taymiyyah says in Majmoo’ Al-Fataawaa 28/233:
“So it is obligatory to warn from those innovations even if that necessitates mentioning them (innovators) and specifying them.”
D. From his statements is that: “the issue of staying away from the people of innovation and not listening to the innovators is not an affair which is agreed upon by the scholars”
Allaah the Most High says:
“And when you see those who engage in a false conversation about Our Verses (of the Qur'aan) by mocking at them, stay away from them till they turn to another topic. And if Shaytaan (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the and wrong¬doers”[Sooratul-An’aam, 6:68]
Imaam Ibn Jareer at-Tabaaree mentions in his tafseer on the authority of Imaam Muhammad Ibn Sireen that he said:
“This ayah is regarding the people of innovation”
Also, this was the position of Imaam at-Tabraree and Imaam as-Shawkaanee in their tafseers.
Imaam al-Bukhaaree mentions in his Saheeh on the authority of ‘Aaishah that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) read the ayah “It is He Who has sent down to you the Book (this Qur'ân). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkâm (commandments, etc.), Al-Faraa'id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers, etc.)]; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah, and seeking for its hidden meanings, but none knows its hidden meanings save Allaah. And those who are firmly grounded in knowledge say: "We believe in it; the whole of it (clear and unclear Verses) are from our Lord." And none receive admonition except men of understanding” He then said “If you see those following the ambiguous verses then know that they are those whom Allaah has mentioned, so beware of them”.
Imaam Muslim narrates in his Saheeh on the Authority of Abu Hurayrah that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said: “There will come a people who will speak regarding that which you and your fathers have never heard of so be aware (of them) and let them be aware.”
Based on the above mentioned ayah and the two authentic narrations from the Prophet Muhammad (sallallaahu ‘alayhi wa sallam) it becomes evident that the affair of warning from the people of innovation is an affair which has origins in the sharee’ah and it is not something which surfaced later on after the death of the Messeneger (sallallaahu ‘alayhi wa sallam). Not only does it have precedence but it is something which is obligatory and the person who does not adhere to it (staying away from the innovators) is a sinner. This is derived from known principle in Usoolul-Fiqh. The Scholars have mentioned that, “the command necessitates obligation, and the prohibition necessitates impermissibility”. So any command given by Allaah and his Messenger (sallallaahu ‘alayhi wa sallam), the origin of it is obligation and any prohibition, the origin of it is impermissibly and anyone who leaves off an obligation or commits a prohibition then they are sinners as mentioned by Shaykh Ibn ‘Uthaymeen and other than him in his explanation of “al-Waraqaat fee Usool al-Fiqh”. Imaam Abu Daawood mentions in his Sunan, The book of Sunnah, “Chapter: Staying away from the People of Desires and Hating Them” and also he mentions in the book of Sunnah, “Chapter: Not Giving Salaams to the People of Desires”
Although these proofs from the Qur’aan and Sunnah are enough to show the invalidity of Bashir Shiil’s statement(s) we would also like to mention a consensus quoted by Imaam Abdur-Rahmaan Ibn ‘Amr Al- Awzaa’ee (d.157) as occurs in “Tareekh ad-Dimashq” 6/372 stating that it is impermissible to sit and learn from the innovators and it is waajib that they are boycotted. So the reader can be satisfied, we present twenty-nine other scholars past and present all mentioning an ‘Ijmaa’ (consensus) that it is impermissible to learn from the innovators and that it is obligatory to boycott them.
1. Imaam Abdurahmaan Ibn Abee az-Zinaad (d.174) and he is from teachers of the teachers of Imaam al-Bukhaaree al-Ibaanah by Imaam ibn Battah 2/532
2. Imaam Fudhayl Ibn ‘Iyaadh (d.187) in Hilyat al-Awliyaa 8/104
3. Imaam Abu ‘Ubayd Qaasim Ibn Salaam (d.223) in his book entitled al-Imaan page 34-35
4. Imaam Ahmad Ibn Hanbal (d.241) in Masaa’il Imaam Ahmad libni Saalih 2/166-167
5. Imaam Ismaa’eel al-Muzanee (d.264) in his treatise Sharh as-Sunnah page 85
6. Imaam Abu Haatim ar-Raazee (d.277) in ‘Sharh ‘Usool ‘Itiqaad Ahlus-Sunnah 1/197-202
7. Imaam Abu Zu’rah ar-Raazee (d.264) in ‘Sharh ‘Usool ‘Itiqaad Ahlus-Sunnah 1/197-202
8. Imaam Ibn Battah (d.387) in his book al-Ibaanah by Imaam Ibn Battah 2/476
9. Imaam Ibn Abu Zamneen (d.399) as in ‘Usool as-Sunnah page 293
10. Imaam Abu Mansoor Ma’mar ibn Ahmad(d.418) as in Al-Hajjah Fee Bayan al-Mahajjah 1/231-232
11. Imaam Abu Uthmaan Ismaa’eel as-Saaboonee (d.449) as in Aqeedahtus-Salaf wa Ashaabil-hadeeth page 123
12. Al-Qaadhee Abu Ya’laa (d.458) in his book “Al-Amr bil Ma’roof wa An-Nahi ‘an al-Munkar” 189-200
13. Imaam Ibn ‘Abdil-Barr (d.473) in his book “At-Tamheed” 6/127
14. Imaam Abu Ad-Dhafr As-Sam’aanee (d.489) as in “Sawn al-Mandiq wal-kalaam li as-Suyuutee 153-155
15. Imaam al-Baghawee (d.516) in his book Sharh as-Sunnah 1/226-227
16. Imaam Muwafaq ad-Deen Ibn Qudaamah (d.620) as mentioned in Al-Aadaab As-Shareeyah li Ibn Muflih 1/232
17. Imaam Abu al-‘Abbaas al-Qurtubee (d.656) as mentioned in Al-Mufhim fee Sharh Saheeh Muslim 6/534
18. Shaykh al-Islaam Ibn Taymiyyah (d.738) Majmoo’ al-Fataawaa 24/174-175 and 28/231-232
19. Imaam Ibnul-Qayyim al-Jawziyyah (d.751) as in as-Sawaa’iq al-Mursalah 3/1064-1080 and Madaariji AS-Saalikeen 1/372
20. Imaam Muhammad Ibn Muflih al-Hanbalee (d763) in Al-Aadaab As-Shareeyah li Ibn Muflih 1/232
21. Imaam Abu Ishaaq ash-Shaatibee (d790) as mentioned in his book Al-‘Itisaam: 1/142
22. Imaam al-Mujadid Muhammad Ibn ‘Abdul-Wahhaab (d1206) as in Majmoo’atu al-Mu’alafaat page 11
23. Shaykh ‘Abdul al-Lateef Ibn Abdur-Rahmaan Aalush-Shaykh (d1293) in Majmoo’ Ar-Rasaa’il wal Masaa’il An-Najdeeyah 3/111
24. Shaykh Ibraaheem Ibn Abdul-Lateef Aalush-Shaykh (d1329) in ‘Ijmaa Ahli As-Sunnah wal Jamaa’ah ‘alaa Takfeer Al-Mu’adilah wal-Jahmeeyah page 157
25. Shaykh Abdullah Ibn ‘Abdul-Lateef Aalush-Shaykh (d1339) as in ‘Ijmaa Ahli As-Sunnah wal Jamaa’ah ‘alaa Takfeer Al-Mu’adilah wal-Jahmeeyah page 157
26. Shaykh Sulaymaan Ibn Sahmaan An-Najdee (d1349) in ‘Ijmaa Ahli As-Sunnah wal Jamaa’ah ‘alaa Takfeer Al-Mu’adilah wal-Jahmiyyah page 37-48
27. Shaykh Muhammad Ibn ‘Abdul-lateef Aalush-Shaykh (d1367) as in Ad-Duroor As-Sineeyah 8/443
28. Shaykh Humood Ibn ‘Abdillaah at-Tuwayjiree (d1413) as mentioned in his book “Al-Qawl Al-Baleegh fee Tahdheer min Jamaatut-Tableegh page 31-33
These consensuses can be found at the sources mentioned or in the treatise ‘Ijmaa’ al-‘Ulamaa ‘alaa al-Hajr wa At-Tahdheer min Ahlil-Ahwaa (The Consensuses of the Scholars on Boycotting and Warning from the People of Desires) written by Shaykh Khaalid Ibn Dhawee Ad-Dhufayree. In light of these statements from the Imaams of the religion it becomes evident that Shaykh Bashir’s statement: “the issue of staying away from the people of innovation and not listening to the innovators is not an affair which is agreed upon by the scholars” is a grave mistake intended to mislead the youth and open the door to co-operation with the people of innovation. This manhaj of accommodation of the innovations adopted by Shaykh Bashir is a manhaj in opposition to The Qur’aan and Sunnah and the ‘Ijmaa of the Companions. For example allowing Jamaa’atut-Tableegh...
Shaykh Ibn Baaz was asked about jamaa’atut-tableegh and that which is with them from shirk and innovations and jama’aah ikhwaanul-muslimeeen (The Muslim Brotherhood) and that which is with them from partisanship and revolting against the Muslim Ruler and their lack of listening and obeying – are these two sects enter in to the destroyed (seventy-two) sects?
“They enter in to the seventy-two sects, whoever opposes the creed of ahlus-sunnah, they enter the seventy-two (sects) and the intent from his statement “My Nation” is the nation who accepted the call meaning those that answered him and they showed their adherence to him they are the seventy-three sects, the one that is the correct, saved one - is the one who followed him and was steadfast upon his religion. And seventy-two sects, from them is the disbeliever and from them is the sinner and from them is the innovator.”
The questioner interjects: “meaning that these two sects (ikhwaanul-muslimeen, jamaa’atut-tableegh) they are included in the seventy-two sects?”
He answered: “Yes, they are included in the seventy-two sects and the murji’ah and other than them (are included). al-murji’ah wal-khawaarij, some of the people of knowledge see that the khawaarij are from the disbelievers and outside (the fold of Islaam). However, they enter in to the general seventy-two sects.
Sharh al-muntaqaa (recorded cassette – 1418 [1995CE])
Also asked to Imaam Ibn Baaz:
Questioner: “Is it permissible to go with ikhwaanul-muslimeen for da’wah”
Answer: “Verily the jamaa’atut-tableegh do not have any insight in to the affairs of ‘aqeedah therefore it is not permissible to go out with them except the one who has knowledge and insight in to the right ‘aqeeedah, that which ahlus-sunnah are upon so he may direct them and give them advice.
Majmoo al-Fataawee Ibn Baaz
The following was asked to Imaam al-Albaanee
Question: “Is it permissible for a student of knowledge or other than him that he go out with them (jamaa’atut-tableegh) with the claim of calling to Allaah?”
Answer: “Jamaa’atut-tableegh are not upon the manhaj of the book of Allaah and the Sunnah of the Messenger (sallallaahu ‘alayhi wa sallam) and that which our righteous predecessors were upon and if the affair is like this, then it is not permissible to go out with them because it negates our manhaj in our propagation of the methodology of the salafus-saalih…they jamaa’atut-tableegh do not give any importance to calling to the book of Allaah and the Sunnah…For this reason they are similar to the jamaa’atul-ikhwaanul muslimeen so they say ‘verily our da’wah is founded upon the book and the sunnah’ but this is only just (empty) words, therefore ‘aqeedah does not join them (in their call). So this one is matarudee, ash’aree and this one is soofee and this one has no madhhaab?!…so the call of jamaa’atut-tableegh is modern-day soofism. They call to manners (alone), as for the rectification of the creed then ‘they do not move one who is stagnant’ [meaning it is ineffective da’wah they call to].
Fataawaa al-Emreratiyyah lil al-Albaanee
Dr. Saalih al-Fawzaan, member of the permanent committee of major scholars was asked about making khurooj (going out) with Jamaa’atut-Tableegh (for da’wah):
Answer: “The khurooj in the path of Allaah is not the khurooj that they mean today (jamaa’atut-tableegh). Al-khurooj in the path of Allaah means going out to battle (legislated war), as for what they (jamaa’atut-tableegh) called khurooj today, then this is bid’ah that did not emanate from the salaf.
From the book: Three Lectures Regarding Knowledge and Da’wah.
...to recruit youth in his masjid, allowing Adnan Ar’oor a platform to speak after the Scholars warned from him (and these warnings were presented to him on cassette yet the admonitions from the scholars were abandoned?). Allowing ‘Abdullahi Ibn Bayah, the famous Soofee Ash’aree - who denies Allaah’s attributes and who is the Shaykh of the Soofee mouthpiece of the West, Hamza Yusuf - to speak in his masjid (a man from the heads of soofiyyah!), inviting the likes of Muhammad Dirir who is an Ikhwaanee modernist, inviting the likes of the known Takfeeree Xassaan Xussein who declared all the Muslim governments to be disbelievers, who declares Shaykh Al-Albaanee to be a Murj’ee, declared Shaykh Ibn Baaz to be a “scholar for dollars” also from his sayings is that “parts of Sharhus-Sunnah of Imaam al-Barbahaaree need to be burnt”. These incidents clearly demonstrate that this statement of his (the issue of staying away from the people of innovation and not listening to the innovators is not an affair which is agreed upon by the scholars) is not an honest mistake rather it is something he practically applies, holds to be permissible and readily implements.
E. His believing that the seventy-two misguided sects of Islaam are disbelievers. He says in his cassettes in defense of Shareef Abdinoor:
“If you declare Shareef Abdinoor is not from Ahlus-Sunnah this means that you declared him to be a Kaafir”
And this incorrect understanding leads him to think that Shaykh ‘Uthmaan (Mu’aalim) is declaring Shareef Abdinoor a disbeliever because he said “Shareef Abdinoor is not from Ahlus-Sunnah” and he constantly reiterates that this is declaring Shareef Abdinoor to be a disbeliever. What this necessitates is that the Muslims are only of two types either from Ahlus-Sunnah or he is a Kaafir.
Sadly, once again we see how Shaykh Bashir opposes the Qur’aan and Sunnah and ‘Ijmaa’ (consensus) of the Companions and the Salaf.
Shaykhul-Islaam Ibn Taymiyyah was asked as occurs in Majmoo’ al-Fataawaa 3/351 about the hadeeth of splitting, when the Messsenger (sallallaahu ‘alayhi wa sallam) said:
Shaykhul-Islaam Ibn Taymiyyah was asked as is in Majmoo’ al-Fatawaa 3/351 about the hadeeth of splitting, when the Messenger (sallallaahu ‘alayhi wa sallam) said “The Jews split up in to seventy-one sects, the Christians split up in to seventy-two sects and this nation will split up into seventy-three sects. All of them in the hellfire except one.” It was said “Who are they ‘O Messenger of Allaah” He (sallallaahu ‘alayhi wa sallam) said “Those who are upon what I and my companions are upon today” and in another narration “whoever is upon that which I and my companions are upon today” and in another narration “whoever is upon the likes of which I and my companions are on today”
Shaykhul-Islaam was asked about this hadeeth, and he said after a long explanation “…and this is built upon another principle, and it is takfeer of the people of innovation. So whoever expels the Jahmiyyah from them (seventy-three sects) then he did not declare the rest of them to be disbelievers. So indeed he does not declare the rest of the people of innovation to be disbelievers rather he makes them from the people who have been threatened with the punishment of the hellfire like the sinners and the disobedient ones. And he makes his statement (sallallaahu ‘alayhi wa sallam) “all of them are in the hellfire” like that which came (mentioned from the texts) regarding the rest of the sins like the one who eats the wealth of the orphan and other than that”
Allaah says:
Verily, those who unjustly eat up the property of orphans, they eat up only fire into their bellies, and they will be burnt in the blazing Fire![Sooratun-Nisaa, 4:10]
Does this mean that everyone who consumes the wealth of the orphan is a disbeliever? According to your corrupt understanding (Bashir) everyone who eats the wealth of the orphan is a disbeliever. Because Allaah said “they eat up only fire into their bellies and they will be burnt in the blazing fire” and you understood from his (sallallaahu ‘alayhi wa sallam) statement “all of them are in the hellfire” that the seventy-two sects are disbelievers, and this is a corrupt understanding (of the hadeeth).
Shaykhul-Islaam also said in Majmoo’ al-Fatawaa 7/219 regarding the same issue: “Whoever says that the seventy-two sects: every one of them are disbelievers, the type disbelief that expels them from the fold of Islaam, then he has opposed the Qu’raan, the Sunnah and consensus of the Companions - may Allaah be pleased with all of them” So whoever says that the seventy-two sects are outside the fold of Islaam then he has opposed the Qu’raan, Sunnah and the Consensus of the Companions. This is similar to the likes of you and those similar to you who have opposed the Qur’aan, the Sunnah and the consensus of the Companions. Shaykhul-Islaam goes on and says “rather he has opposed the consensus of the four Imaams and other than the four Imaams. So then there is not from amongst them (the Companions and the Imaams) anyone who declared that everyone of the seventy-two sects to be disbelievers.”
Also Shaykh Abdul-‘Azeez Ibn Baaz in the compilation Fataawa Noorun ‘ala ad-Darb 1/15-16 answers with the same answer likewise and Shaykh Saalih al-Fawzaan in his explanation of Sharh as-Sunnah of Imaam al-Barbahaaree 1/412. Or you can refer back to the refutation of Shaykh Hasaan Kaafi - http://www.troid.org/index.
2. Mistakes of Shaykh Muhammad Umal
This is a summarized version of the refutation of Shaykh Muhammed al-Imaam al-Yemenee upon Shaykh Umal. Umal authored nine cassettes in response to a refutation of Shaykh Yahyaa al-Haajooree hafidhuhullah. Thereafter, they were translated into Arabic by students of Shaykh Muhammad al-Imaam (in which he responded to the errors). Due to the length of the cassettes we have selected only a few excerpts to illustrate the gross mistakes of Umal:
A. Umal says in cassette 6, side B:
“When I was asked by a young man about Shareef Abdinoor and Omar al-Farooq are they from Ahlul-Bid’ah or not? So I said to him ‘how long have you been abiding by the deen?’ He said ‘three years’. So I answered him with that which was more befitting for him than this question because this is the way of the guided salafee manhaj, as for the manhaj of explaining (the mistakes of) then this is a false manhaj.
Shaykh Muhammad al-Imaam replied:
.....”His statement ‘false manhaj’: Explaining the mistakes of an individual and mentioning him by his name is not a false manhaj. As long as the person has mistakes and oppositions that necessitate him to be warned from”
Then the Shaykh mentioned that the origin of warning is that a person’s name is not mentioned. And the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) used to do this a lot and say, “what is wrong with such” a people - without mentioning a name. However if there is a need for it and the benefit is greater, than the individual’s name is mentioned and specified, as was done by the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) and his Companions and the scholars of Islaam. The Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said regarding ‘Abdillaah Dhul-Khuwaysirah:
“Verily there will come from the offspring of this man a people” so he pointed to him and specified him.
Also the hadeeth that’s in Bukharee and Muslim:
“A man asked permission to enter upon Allaahs Messenger (sallallaahu ‘alayhi wa sallam). The Prophet (sallallaahu ‘alayhi wa sallam) said ‘admit him, what an evil brother of his ‘aasheerah or a son of his aasheerah!”(some scholars say ‘aasheerah means tribe or group)’ But when the man entered, the Prophet (sallallaahu ‘alayhi wa sallam) spoke to him in a very polite manner. (And when that person left) I said ‘‘O Messenger of Allaah, you have said what you had said, yet you spoke to him in a a very polite manner?’ The Prophet (sallallaahu ‘alayhi wa sallam) said, ‘’O Aa’ishah, the worst people are those whom the people desert or leave in order to save themselves from their dirty language.’”
And Mohamed Ibn Sireen mentions:
“That the people did not used to ask about the situations of others. But when the fitnah took place Ahlus-Sunnah said to the people of innovation ‘mention to us your men (that you take knowledge from)’ and this a principle and a guideline showing that a person takes heed and is careful whom they take their knowledge from.
B. Umal says in cassette 9, side B: “It is obligatory that our importance be (placed upon) gathering the ummah in one line. And that the differences that our present in the ummah now be looked at, and how the salaf used to work together with the presence of differences, and that we work together in advising, and in issues that differences are permissible, and in issues of ijtihaad. And that splitting is not spread in it (i.e. the ummah).This person is Ikhwaanee, and this is Ittihaadee and this is that. We are sufficed with the problems that are present in the Ummah by the disbelievers. And this is the Manhaj of the Salaf....”
Shaykh Muhammad Al-Imaam responded:
…“Without a doubt the call to unification (of the Ummah) and the unification of the Ummah in one row is a legislative request. It is an obligation that Allaah has made obligatory upon us all. However from what we have clarified and mentioned, the listener knows and the writer understands from what is written on these papers regarding the mistakes of Umal, that Umal has missed the correct (understanding) regarding the call of unification because there is a difference between the call of Ahlus-Sunnah to unification (of the Ummah) and the call of the callers of partisanship to unification. The people of partisanship call the people every so often to agreement and harmony and to aiding one another, but their intention is to agree upon their paths of partisanship, and based upon their secret organizations (or pledges of allegiance) and their deceptive tricks. As for Ahlus-Sunnah then they call the people to agree and harmonise upon the path of the Messenger. From the aspect that the truth is what is relied upon and returned to in every affair. So Umal in these cassettes defends different partisanships and individuals of partisanship and does not touch them with any evil. And he directs defamation and criticism (towards Ahlus-Sunnah)....”
…“and if he (Umal) remains upon what he is upon, then I do not see and advise that knowledge is sought from him nor that he is returned to, because of that which is found with him from mistakes and his laying down principles and things that are in opposition to that which Ahlus Sunnah wal Jamaa’ah are upon, and Allaah’s aid is sought”
3. Mistakes of Shaykh Muhammad Dirir, Shaykh Mustafa Haaji Haaruun , Qaari Abdurashid Ali Sufi
Questions asked to Shaykh ‘Abdullaahi al-Barbaraawee (hafidhullaah):
These questions were presented to the Shaykh by the brothers at Masjid al-Furqaan (TROID) on May 11th 2010 after Salaatudh-Dhuhr.
Shaykh al-Barbaraawee: Na’am
Questioner: As-Salaamu ‘Alaykum
Shaykh al-Barbaraawee: Wa ‘alaykumus Salaam wa Rahmatullaahi wa Barakatuh
Questioner: Is this Shaykh Barabaraawee?
Shaykh al-Barbaraawee: Na’am
Questioner: Barakallaahu Feek, ‘O Shaykh - We are some Salafee youth calling from Canada.
Shaykh al-Barbaraawee: I understand, barakallaahu feekum
Questioner: We had some questions ‘O Shaykh - we wanted you to answer them, is this a good time?
Shaykh al-Barbaraawee: No, I am sort of busy. I am preparing for a lesson I’m going to teach.
Questioner: Okay, then when is a good time for us to call so you can answer these questions regarding some callers coming to this country. We wanted you to tell us what you know about their situation.
Shaykh al-Barbaraawee: I understand
Questioner: Some of them are from Hargeisa and others from Nairobi. So we wanted some short time that you can tell us about them and what you know about them, are they Salafee and can we seek knowledge from them?
Shaykh al-Barbaraawee: Who is from them? If the questions are summarized we can answer them.
Questioner: From them is a Shaykh named Muhammed Umal.
Shaykh al-Barbaraawee: Okay
Questioner: As for us Yaa Shaykh al-hamdulillaah we are Salafee youth and we know what the ‘Ulamaa have said about Muhammad Umal. Shaykh Yahyaa (al-Haajooree) refuted him –hafidhullaah- and Shaykh Muhammed al-Imaam and that he is a man from the hizb of Ittihaad - we know this. However, we wanted your advice because some of the youth have doubts. So they said let us call Shaykh ‘Abdullaahi al-Barbaraawee and let us see what he says about Shaykh Muhammad Umal. Some are arguing that he is a Salafee and that he is upon the path of the Salaf. What do you say about this affair?
Shaykh al-Barbaraawee: Wallaahi, as for me I do not know him personally but from the information I have about him from that which individuals that know him have told me and (based on) the positions he took from the fitan (trials) that happened in Somalia. (Then) To say that he (Umal) is a man upon the manhaj of the Salaf and he did not oppose the manhaj of the Salaf in anything, (then) this is not true.
Questioner: Barakallaahu feek. Also we wanted to ask about an individual located in Hargeisa named Mohamed Dirir?
Shaykh al-Barbaraawee: Mohamed Dirir he is from the Ikhwaan al-Muslimeen. His manhaj is the manhaj of Ikhwaanil-Muslimeen.
Questioner: Barakallaahu Feek. Also another Shaykh named Mustafa Haaji Haaruun?
Shaykh al-Barbaraawee: From that which I knew he was from the of hizb of Ittihaad or the hizb of ‘Itisaam (off-shoot of Ittihaad).
Questioner: Also another Qaaree which is well known named Abdurashidd Ali Sufi who is located in Qatar, what do you know about his situation?
Shaykh al-Barbaraawee: I know he is from Jamaa’atut-Tableegh. And some brothers I rely upon have told me that he is a Sufi Ash’ari.
Questioner: Barakallaahu Feek Shaykh, May Allaah reward you for your time that you have given us. We wanted to explain these affairs to some of the youth, and the advices of the Somali Mashaayikh have said about these individuals.
Shaykh al-Barbaraawee: Did you record this?
Questioner: We recorded it but we wanted your permission to spread it, yes or no?
Shaykh al-Barbaraawee: No, tell them yourselves but don’t record it. It’s possible other evils might occur because of it.
Questioner: Okay Yaa Shaykh, we will not record it we hold on to it (the recording) and we will not spread it.
Shaykh al-Barbaraawee: Barakallaahu Feek
Questioner: Jazaak Allaahu Khayr
Shaykh al-Barbaraawee: As-Salaamu ‘Alaykum wa Rahmatullaah
Questioner: Wa ‘alaykumus Salaam…
End of conversation.
Another set of questions posed to Shaykh Abdullaahi Hashi as-Somaalee by the brothers at Masjid al-Furqaan (TROID) also on May 11th 2010 after salaatudh-dhuhr:
After introducing ourselves to the Shaykh and explaining that we are calling from Canada we asked him some of the speakers invited to the rahma conference:
Shaykh Abdullaahi Hashi: Do you want these questions answered right now or tomorrow night?
Questioner: Wallaahi, we would like for you to answer these questions urgently regarding something that’s happening in this city
Shaykh Abdullaahi Hashi: What is from it?
Questioner: Some of the hizbees part of al-itihaad are holding a conference in a week and a half, so from the attendees are Muhammad Umal, who is known, and others, so we would like a brief advice regarding what these callers are upon whom are coming. They are approximately fifteen and we would like you to tell us about those whom you know of.
Shaykh Abdullaahi Hashi: ...the youth (audio unclear) do you know that Umal and those like him are from itihaad?
Questioner: We understand well, there are other youths that have doubts.
Shaykh Abdullaahi Hashi: No, no, no, leave them with their affair, those who have doubts, it’s up to them. Umal is the one whom when Shaykh Yahyaa (al-Haajooree) refuted, (yet) he continued to babble on. He is someone who is part of itihaad and those with him are like him, and those who want to be with him, then leave them with him. As for those who want sunnah; these individuals, their affairs are clear. The agenda of itihaad is clear and is not something new we need to speak about today. Their affair is clear; the fitnah they started in Somalia is the one today, because of it Somalia is being destroyed by the hands of the disbelievers, each party trying to rule the other. So if the issue is something else, then I’m ready, but if it is Umal, the major scholars have spoken about him, there’s nothing remaining for me to speak about regarding him.
Questioner: Baarakallaahu feek Shaykh, what advice to you have for the youth here, regarding Shaykh Muhammad Umal, and others such as Muhammad Dirir coming from Hargeisa, what do you know about him, “Muhammad Dirir”?
Shaykh Abdullaahi Hashi: (Thinking we are still asking about Muhammad Umal) Brother, may Allaah be pleased be with you! You know him, are you not Shaykh Yahyaa’s student?!
Questioner: Yes
Shaykh Abdullaahi Hashi: Did Shaykh Yahyaa not refute him?
Questioner: Yes, Shaykh Yahyaa did refute him, so did Shaykh Muhammad al-Imaam!
Shaykh Abdullaahi Hashi: Okay, okay, then why are you saying you don’t know him (Umal)? The person who is convinced with it, the major scholars have refuted him, whether they are from the land of Somalia or Yemen.
Questioner: No, not Shaykh Umal, his condition is clear, we are taking about Muhammad Dirir, he is from Hergeysa as it’s written on the flyer, we have no knowledge of him, what is he upon?
Shaykh Abdullaahi Hashi: As for Muhammad Dirir ask Shaykh Abdullaahi Barbaraawee [see previous telelink converstion] about his condition. Do you have his number?
Questioner: No
[The Shaykh told us where we can find his number and tells us to call him back in 5-10 min.]
Second Call:
Questioner: We would also like to ask you about.....
Shaykh Abdullaahi Hashi: (Interjecting) What I know about Dirir (Muhammad Dirir) generally is that he used to be from the Ikhwaanul-Muslimeen, but as for now, I don’t know. Mustafa Haruun is from the hizb of Itihaad until now.
Questioner: Baraakallaahu feek Shaykh, we would also like to ask if we could record these words and distribute it?
Shaykh Abdullaahi Hashi: Which words?
Questioner: We wanted you to repeat what you said regarding Umal and these individuals we mentioned and what you know about them.
Shaykh Abdullaahi Hashi: …Umal brothers, what is enough for you regarding him is the fatwaa of Shaykh Yahyaa for the person who is content with the manhaj of the Salaf, as for the one is not content, then the affair is up to him.
Questioner: Baarakallaahu feek Shaykh
Shaykh Abdullaahi Hashi: Wa feeka Baarak, as-Salaamu ‘alaykum wa rahmatullaah.
End of conversation.
English Speakers
4. Said Rageah
Said Regeah, Imaam of Abu Hurairah masjid in Toronto, Canada. One whom we met with and advised more than eight years ago (before he became known) and advised him with the manhaj of the salaf and holding firm to the ‘ulamaa. He is an official lecturer on the al-Maghrib roster, he lectures alongside Yaasir Qadhee, Zakir Naik, Abu Muslimah, Bilal Philips and many others.
We direct the reader to the following posts:
Modern Myths Conference/al-Maghrib and their praise for the kharajee Anwar al-Awlaki:
www.troid.org/index.php?
Sa'eed Rageah, his legacy of cooperation with Ahlul-Bid'ah since 2002
salafitalk.net/st/
Sa’eed Rageah, Abu Usamah and others in cooperation with Zakir Naik
www.peaceconference.in/
Who is Zakir Naik? [Calling Allah With Names That Mushrikeen Have Named Their Dieties With]
www.salafitalk.net/st/
5. Abu Usaamah adh-Dhahabee
One who warns against Salafee Maraakiz such as Salafi Publications in the UK (speaking against them calling it ‘jihaad against the deviants’) or TROID in Toronto (labelling them ‘hadaadees (extremists) from TROID in Toronto’) all the while working openly with the hizbiyyeen and ahlul-bid’ah all in the name of Salafiyyah? He cooperates with Zakir Naik, Yaasir Qadhi, Abu Muslimah, QSS, Jim’iyyah Ahle-Hadith (Green Lane Mosque, B’ham, UK) and just about everyone else waging war against the salafee manhaj whilst wearing the thobe of Ahlus-Sunnah. He has been warned against by the scholars; the likes of Shaykh Rabee’ Ibn Haadee of Makkah, Shaykh ‘Ubayd al-Jaabiree and Shaykh Muhamamd Ibn Haadee of Madeenah and Shaykh Falaah Ismaa’eel of Kuwait.
Abu Usamah adh-Dhahabi's False Notions!
www.salafitalk.net/st/
The scholars reply to Abu Usamah Khalifah's question against Sh. Rabee' at Green lane mosque Birmingham December 2009
www.salafitalk.net/st/
Sh. Ahmad Baazmool replies to questions related to Abu Usaamah
www.troid.org/audio/index.php?
[Q10]: The legacy of Yaasir Qadhee/Abu Usamah working with Ahlul-Bid'ah whilst claiming Salafiyyah
www.troid.org/index.php?
A Reply Abu Usamah Adh Dhahabi's Slander of Salafi Publications by Shaykh Al Anjaree (From the Well Known Shaykhs of Kuwait)
video.albaseerah.com/2010/01/
We trust that this will suffice for the seeker of truth, the one who desires safety. If love for one’s tribe, nation, teacher, masjid or any other things is given preference to the truth, then the preceding is of no benefit to the reader. We ask Allaah to make us sincere, lovers of the truth and those who give preference to the Book, the Sunnah and the way of the righteous predecessors, ameen.
4. Said Rageah
Said Regeah, Imaam of Abu Hurairah masjid in Toronto, Canada. One whom we met with and advised more than eight years ago (before he became known) and advised him with the manhaj of the salaf and holding firm to the ‘ulamaa. He is an official lecturer on the al-Maghrib roster, he lectures alongside Yaasir Qadhee, Zakir Naik, Abu Muslimah, Bilal Philips and many others.
We direct the reader to the following posts:
Modern Myths Conference/al-Maghrib and their praise for the kharajee Anwar al-Awlaki:
www.troid.org/index.php?
Sa'eed Rageah, his legacy of cooperation with Ahlul-Bid'ah since 2002
salafitalk.net/st/
Sa’eed Rageah, Abu Usamah and others in cooperation with Zakir Naik
www.peaceconference.in/
Who is Zakir Naik? [Calling Allah With Names That Mushrikeen Have Named Their Dieties With]
www.salafitalk.net/st/
5. Abu Usaamah adh-Dhahabee
One who warns against Salafee Maraakiz such as Salafi Publications in the UK (speaking against them calling it ‘jihaad against the deviants’) or TROID in Toronto (labelling them ‘hadaadees (extremists) from TROID in Toronto’) all the while working openly with the hizbiyyeen and ahlul-bid’ah all in the name of Salafiyyah? He cooperates with Zakir Naik, Yaasir Qadhi, Abu Muslimah, QSS, Jim’iyyah Ahle-Hadith (Green Lane Mosque, B’ham, UK) and just about everyone else waging war against the salafee manhaj whilst wearing the thobe of Ahlus-Sunnah. He has been warned against by the scholars; the likes of Shaykh Rabee’ Ibn Haadee of Makkah, Shaykh ‘Ubayd al-Jaabiree and Shaykh Muhamamd Ibn Haadee of Madeenah and Shaykh Falaah Ismaa’eel of Kuwait.
Abu Usamah adh-Dhahabi's False Notions!
www.salafitalk.net/st/
The scholars reply to Abu Usamah Khalifah's question against Sh. Rabee' at Green lane mosque Birmingham December 2009
www.salafitalk.net/st/
Sh. Ahmad Baazmool replies to questions related to Abu Usaamah
www.troid.org/audio/index.php?
[Q10]: The legacy of Yaasir Qadhee/Abu Usamah working with Ahlul-Bid'ah whilst claiming Salafiyyah
www.troid.org/index.php?
A Reply Abu Usamah Adh Dhahabi's Slander of Salafi Publications by Shaykh Al Anjaree (From the Well Known Shaykhs of Kuwait)
video.albaseerah.com/2010/01/
We trust that this will suffice for the seeker of truth, the one who desires safety. If love for one’s tribe, nation, teacher, masjid or any other things is given preference to the truth, then the preceding is of no benefit to the reader. We ask Allaah to make us sincere, lovers of the truth and those who give preference to the Book, the Sunnah and the way of the righteous predecessors, ameen.
wa salaamu 'alaykum wa rahmatullaah
TROID
874-A Weston Rd.
Toronto, ON. Canada
M6N 3R6
874-A Weston Rd.
Toronto, ON. Canada
M6N 3R6
| Shaykh Saalih as-Suhaymee on Amr Khaalid. | by Nasrin for everyone |
| Shaykh Saalih as-Suhaymee on Amr Khaalid. | for everyone |
as Salaamu Alaikum Wa Rahmatullahi Wa BarakatuhuSome quotes from Shaykh Saalih bin Sa'd as-Suhaymee hafidhahullah regarding Amr Khaled:
"I have to name an individual by name right now. This individual has put many women and youth on trial. I ask for permission to mention his name. My way is to mention a name only in emergencies. As for this man, even children are put to trial (Fitnah) because of him. He is an actor. His speeches are acts. I have a conference right now in Tabuuk, which ever book-shop I ever go to I hear the name "'Amr Khaalid, 'Amr Khaalid, 'Amr Khaalid, who is this 'Amr Khaalid? He is a DAJJAAL!"
"The filthy are many. Clowns who go out on TV are many. Their speeches look like a drama-play, they sing they act different sounds, they make the people laugh and they laugh at the people - We ask Allaah for forgiveness and healthiness"
"Alas, most people only care about the persons popularity. That he is popular amongst the Juhaal is what spreads his Bid'ah. This man is a clown because of several reasons."
"I say without any problems at all, while I am in one of Allaah's houses and getting closer to Allaah with these words; These people (i.e. Amr Khaaled, Taariq as-Suwaydaan etc) are closer to being clowns than callers to Islam."
Cassette: Bayaan Haal-il-Mad'oo 'Amr KhaalidWas Salaamu Alaikum Wa Rahmatullahi Wa Barakatuhu
From the servant of Allah who is in need of Allah's mercy,
Abu Abdis Salaam Siddiq Al Juyaanee
www.SalafyInk.com
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All Good Is Found In Following The Salaf.
I would like to bring note to something. This is one of the deviants who is supposed to be speaking at the RIS convention at the end of May in California. Oh Muslimoon wake up and be aware who you take your deen from, for indeed the knowledge is your Deen! Baarakallaah feek yaa Aba Abdis-Salaam for this translation.
Abu Yusuf Khaleefah Brooklyn NYC.
| Common-Folk Being Involved in the Affairs of Da’wah | by Nasrin for everyone |
Shaykh Muhammad Ibn Haadee al-Madkhalee on the Common-Folk Being Involved in the Affairs of Da’wah
Shaykh Muhammad Ibn Haadee al-Madkhalee on the
Common-Folk Being Involved in the Affairs of Da’wah
Translation by Abul-Hasan Maalik Ibn Aadam
[Q]: What is your advice to some of the common folk who are in charge of some of mosques and who are entering into the affairs of the daýwah (call) and they do not possess the expertise to deal with [these issues]? For example, one of them says, “I do not permit so-and-so to teach in this mosque because he has a problem with such-and-such a student.”
[A]: These ones (i.e. the common folk) have no right in this matter. If it is such that they have built these mosques, then their reward is with Allaah. And it is upon them to continue with the likes of this good and righteousness, and that is with the building of mosques and spending [their wealth] on them and seeing to their upkeep, tidiness, purification and establishing those people who will be responsible for supervising it and what is like this. And there is a reward for them in that; as for entering into matters that do not concern them, and that which they have no knowledge of saying ’such and such’ as we have just heard, then this does not return to them; this is only for the people of knowledge, and the people should be referring these affairs back to the people of knowledge, as for them (the common folk), then they should not enter into these matters.These ones (the common folk), their affair ends with the construction of the mosque, its management and upkeep. As for making himself a Scholar or Muftee, then this is not for him and it is not permissible for him to do this, and it is not permissible for him to prevent one who the people can benefit from, from teaching in the mosque as long as he (the teacher) is upon the correct manhaj (methodology) and sound ‘aqeedah (creed). It is not permissible for him to prevent the people from sitting with him under the pretext that he accompanies so-and-so from the people or that he is upon the methodology of so-and-so, and it is also impermissible for him to allow a person who is unsuitable on the pretext that he does not speak about so-and-so or doesnýt show enmity to so-and-so or that he doesn’t speak out against anyone. This is not permissible, nor is it for him [to speak in these matters]; rather these matters are only for those who establish affairs based upon knowledge. So if they proceed from knowledge, then they will have done what is right and benefited, and Allah will bring about benefit by them.
Note: This question was asked by brother Anwar Ibn ‘Aarif during the recent ‘Umrah trip. Inshaa` Allaah, translations of the rest of the questions and answers with Shaykh Muhammad Ibn Haadee as well as Shaykh ‘Ubayd al-Jaabiree will be put out in a serialized format.
| Falsehood that leads to Falsehood [Al-Kalam, dialectical, speculative theology] | by Nasrin for everyone |
Falsehood that leads to Falsehood [Al-Kalam, dialectical, speculative theology]
Abd Al-Rahmân b. Mahdî reports:
I entered upon Mâlik b. Anas when a man was asking him about the Qur`ân. [Imâm Mâlik] said, “Perhaps you are a companion of Amr b. ‘Ubayd. May Allâh curse ‘Amr, for he was the one who innovated this bid’ah of Kalâm. If Kalâm was knowledge, the Companions and their Followers would have spoken it, like they spoke about the regulations and laws [of Islam]. But [Kalâm] is falsehood that leads to falsehood.”
Abul-Fadl Al-Muqri`Al-Râzî, Ahâdîth fî Dham Al-Kalâm wa Ahlihî p96.
Al-Harawî, Dham Al-Kalâm wa Ahlihî no.874.
Related posts:
I entered upon Mâlik b. Anas when a man was asking him about the Qur`ân. [Imâm Mâlik] said, “Perhaps you are a companion of Amr b. ‘Ubayd. May Allâh curse ‘Amr, for he was the one who innovated this bid’ah of Kalâm. If Kalâm was knowledge, the Companions and their Followers would have spoken it, like they spoke about the regulations and laws [of Islam]. But [Kalâm] is falsehood that leads to falsehood.”
Abul-Fadl Al-Muqri`Al-Râzî, Ahâdîth fî Dham Al-Kalâm wa Ahlihî p96.
Al-Harawî, Dham Al-Kalâm wa Ahlihî no.874.
Related posts:
| How does a person seek knowledge if they are a distance away from the Scholars and People of Knowledge? | by Nasrin for everyone |
Question 2: How does a person seek knowledge if they are a distance away from the Scholars and People of Knowledge?
Answer: The Shaykh mentioned that which is known is that the Qur'aan is the origin of the Legislation, and that the Legislation is general for mankind as well as for the Jinn until the Day of Judgement. Allaah mentioned, "Say:This Qur'aan has been revealed to me to warn with it." And Allaah said, "Glory be to Allaah, the One Who sent down the Qur'aan to His servant so that he could be a warner to mankind." The third aayah is pertaining to the Jinn listening to the Prophet (sallallaahu alayhi wa sallam), and then returning to their people and informing them that they’ve heard a book which was sent down after Moosa(alayhis salaam) guiding to the straight path. They informed their people to obey the Caller to Allaah. Therefore, every individual is responsible for learning the obligatory matters upon every individual Muslim. That which Allaah has made obligatory from matters of Faith, Tawheed, Purification, Prayer, Fasting, Hajj and Umrah, if an individual is one upon whom it's obligatory to pay Zakaat, he must know matters of Zakaat. This is Fard Ayn(individual obligation upon every Muslim) of the Ummah. And the Ummah is of two categories: The Ummah of Propagation(Da'wah), and the Ummah of Answering. The Ummah of Dawah consists of every individual Muslim, Kaafir or Jinn. However, the Ummah of Answering is that which the Messenger (Sallallaahu alahyi wa sallam) mentioned-that his Ummah will divide into 73 sects. All of them will be in the Hellfire except for the one who was upon that which He and His Companions were upon.
The next category of that which is an obligation is the collective obligation(Fard Kifaayah) which doesn’t fall upon every individual. Rather, it falls upon those individuals in certain positions, who wish to perform it. If you want to be a judge, a Mufti, a teacher, then this becomes a collective obligation. Not everyone takes part in it.
It's possible for an individual who wants to learn, that he finds someone who is grounded to teach him. He can study with that individual in several ways: He can meet him, sit with him and study or he can use any of the present-day means of communication.
Presented and Translated by Aboo Abdillaah Mustafa George
January 10, 2010
| The scholar, the ruler, and your brother | by Nasrin for everyone |
It is reported that ‘Abdullâh b. Al-Mubârak – Allâh have mercy on him – said:
It is right that an intelligent person does not undervalue three [types of people]: the scholars, the rulers, and [his Muslim] brothers. Whoever undervalues the scholars will lose his afterlife, whoever undervalues the rulers will lose his worldly life, and whoever undervalues his brothers loses his good character and conduct.
Al-Dhahabî, Siyar A’lâm Al-Nubalâ`17:251.
Related posts:
It is right that an intelligent person does not undervalue three [types of people]: the scholars, the rulers, and [his Muslim] brothers. Whoever undervalues the scholars will lose his afterlife, whoever undervalues the rulers will lose his worldly life, and whoever undervalues his brothers loses his good character and conduct.
Al-Dhahabî, Siyar A’lâm Al-Nubalâ`17:251.
Related posts:
| Look Whose Translation You Take From!!! | by Nasrin for everyone |
|
Examples of horrendous mis-translations:
- Abu Usaamah's additions portraying Allamah Rabee' in a bad light
- Saleem Begg's intellectual FRAUD
- Ashairah's mis-representation of Imaam at-Tahawi's sayings
|
1. Ibn Baz Fatwas Vol. 24 pg. 388.
2. The source for Br. Moosaa's quote and Br. Mustafa's narration from Shaykh Ubayd is the thread http://www.salafita lk.net/st/ viewmessages. cfm?Forum= 21&Topic=2979.
| Sh. Rabee warned against the soofee Muhammad Mukhtaar as shanqeeti | by Nasrin for everyone |
Al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee Warns against the Soofee Muhammad Mukhtaar ash-Shanqeetee
Al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee was asked, “One of the brothers gave us a series explaining ’Umdatul-Ahkaam by Shaykh Muhammad {Mukhtaar} ash-Shanqeetee and it consisted of four hundred tapes. So we made it an endowment in the mosque.”
So the Noble Shaykh answered, “I have not read this explanation. And it is said that he is a man who does not distinguish the weak ahaadeeth, and that he walks with the hizbiyyeen and the Soofiyyah. And he has no connection with Ahlus-Sunnah. So I am not able to praise his cultivation and I do not praise him. Then, who is the one who circulates the tapes of this man? So Ahlus-Sunnah do not circulate his tapes, only the hizbiyyeen circulate them, even if they do not make their tahazzub (party spirit) apparent. However, when we see these hizbiyyeen gathering upon him, applauding his tapes and considering him an Imaam from amongst the Imaams of the Muslims, it should prove to you that this man is from amongst them. So he is a dangerous bridge that connects the youth to tahazzub (party spirit) and flings them into the heart of hizbiyyah. So the books of the Salaf that are present are sufficient for you. And the Salafee fiqh is sufficient for you, because this will connect you to other things. May Allaah bless you.”
Source: the audio cassette, al-Albaanee Imaamus-Sunnah
http://www.sahab.net/sahab/
5d17c7c077fa6b6233fd09983334d7
The Muftee of Jeezaan, al-'Allaamah Ahmad Ibn Yahyaa an-Najmee Warns against Muhammad Mukhtaar ash-Shanqeetee
The Muftee of Jeezaan, al-’Allaamah Ahmad Ibn Yahyaa an-Najmee – hafidhahullaah – was asked, “Should we attend the lessons of Shaykh Muhammad Mukhtaar ash-Shanqeetee in fiqh?” So he answered, “It has been mentioned to us about this man that he has something of tasawwuf. So due to this, I say that once something contrary to the manhaj of the Salaf has been observed from him, then it is better to remain far away from him.”
Taken from a lesson in Jeddah, dated: 25/5/1423H.
http://www.salafitalk.net/st/
Sh. Ubayd al Jabiree's refutation:
http://www.salafitalk.net/st/
| When does one refute an individual due to his mistakes openly | by Nasrin for everyone |
When does one refute an individual due to his mistakes openly
Shaykh Saaleh al Fawzaan (hafidhahullaah)
was asked regarding the ruling of the student of knowledge who follows up the
mistakes of some of the Du’at, compiles it and distributes it in tape
form, and if this is from the manhajus- salafi?
was asked regarding the ruling of the student of knowledge who follows up the
mistakes of some of the Du’at, compiles it and distributes it in tape
form, and if this is from the manhajus- salafi?
He (hafidhahullaah) answered: If the intention (of the person) is to
clarify the truth and clarify the mistake then this good. This from da’wah
to Allaah that we clarify the mistakes so that the people do not fall in to it.
However, if the intention (of the person) is to please his own desires
and to seek
revenge against the person and to degrade the honor of the person then this not
permissible.
clarify the truth and clarify the mistake then this good. This from da’wah
to Allaah that we clarify the mistakes so that the people do not fall in to it.
However, if the intention (of the person) is to please his own desires
and to seek
revenge against the person and to degrade the honor of the person then this not
permissible.
To download the original audio: http://islamancient.com/blutooth/184.rm,
According to the ‘ulama of Ahlu Sunnah wal-Jama’ah, if the
mistakes are committed openly than such a person should announce his repentance
(taboo) and publicly rectify (aslahoo wa bayyanoo) the affairs with
regards to that which he has caused by of damage, as Allaah, the Most
High said:
mistakes are committed openly than such a person should announce his repentance
(taboo) and publicly rectify (aslahoo wa bayyanoo) the affairs with
regards to that which he has caused by of damage, as Allaah, the Most
High said:
إلاَّ الَّذِينَ تَابُوا وَأَصْلَحُوا
وَبَيَّنُوا فَأُوْلَئِكَ أَتُوبُ عَلَيْهِمْ وَأَنَا التَّوَّاب
الرَّحِيمُ
وَبَيَّنُوا فَأُوْلَئِكَ أَتُوبُ عَلَيْهِمْ وَأَنَا التَّوَّاب
الرَّحِيمُ
‘Except those who repent and do righteous deeds, and openly declare
(the truth which they concealed). These, I will accept their
repentance. And I am the One Who
accepts repentance, the Most Merciful’ (Surah Baqarah 2:160)
(the truth which they concealed). These, I will accept their
repentance. And I am the One Who
accepts repentance, the Most Merciful’ (Surah Baqarah 2:160)
Shaykh Saaleh al Fawzaan (hafidhahullaah) was also asked about a
person who made tawbah from falsehood but however it (the falsehood)
became wide spread, so is his tawbah accepted?
person who made tawbah from falsehood but however it (the falsehood)
became wide spread, so is his tawbah accepted?
He (hafidhahullaah) replied: The one who repents then his repentance is accepted
by Allaah. If he was calling to misguidance then made tawbah and starts
to call to the truth then Allah will accept his tawbah. But however, it
is upon him to announce his tawbah in front of the people…
by Allaah. If he was calling to misguidance then made tawbah and starts
to call to the truth then Allah will accept his tawbah. But however, it
is upon him to announce his tawbah in front of the people…
Extracted from the audio:
http://www.fatwa1.com/anti-erhab/Sal…hmenalbatel.rm
So if the person does not make an open retraction after spreading the mistakes
among the people then he is to be refuted in order that he openly retracts and
so that he cannot be followed in his mistakes.
among the people then he is to be refuted in order that he openly retracts and
so that he cannot be followed in his mistakes.
To read more on the topic:
http://www.sahab.net/forums/showthread.php?p=767875
Complied by: Abu Fajr Abdul Fataah al Kanadi
(ولا يأتونك بمثل إلا جئناك بالحق وأحسن تفسيراً)
“And no example or similitude do they bring (to oppose or to find
fault in you or in this Qur’an), except We reveal to you the truth
(against that similitude or example), and the better explanation
thereof” Surah al Furqaan , 33.
fault in you or in this Qur’an), except We reveal to you the truth
(against that similitude or example), and the better explanation
thereof” Surah al Furqaan , 33.
http://www.aloloom.net/vb/showthread.php?t=5188
| Ash-Shaykh Saalih Al-Fawzaan discusses who is an innovator | by Nasrin for everyone |
Ash-Shaykh Saalih Al-Fawzaan discusses who is an innovator
Ash-Shaikh Saalih Al-Fawzaan (may Allaah preserve him) said in o ne of his verdicts:
Question 181: Indeed there has appeared between the students of knowledge differing regarding the definition of the innovator. So some of them said: he (the innovator) is whoever said or did an innovation, even if the proof was not presented to him. And from among them are those who said: the proof must be established for him. And from among them are those who made a difference between the Mujtahid scholar, and others besides him from those who established their principles that are in opposition to the methodology of the People of the Sunnah and the Jamaa’ah. And there has appeared from amongst some of these statements the declaration of Ibn Hajr and An-Nawawee as innovators, and refusing to pray for mercy upon them. We seek from your eminence a clarification regarding this issue, which the discussion about it has increased. May Allaah reward you with good.
Answer:
Firstly, it is not appropriate for the beginning students of knowledge, and others besides them from the common folk, to busy themselves with declaring people innovators (Tabdee’) and declaring people to be immoral sinners (Tafseeq). This is because it is a matter that is dangerous, and they do not have the knowledge and comprehension in this matter. Also, this causes hatred and enmity between them. Therefore, it is obligatory upon them to busy themselves with seeking knowledge, and restraining their tongues from that which contains no benefit – rather it contains harm for them, and for others besides them as well.
Secondly, innovation (Al-Bid’ah) is what has been introduced into the religion from what was not from it. This is due to the statement of the Prophet (sallallaahu ‘alayhi wa sallam – may prayers of blessing and peace be upon him), “Whoever introduces into this matter of ours what is not from it, then it is rejected.” [Reported by Al-Imaam Al-Bukhaaree in his Saheeh (3/167) from a narration o n the authority of ‘Aa’ishah – may Allaah be pleased with her].
And if a person did something that is in opposition to the religion due to his ignorance (he simply did not know), then verily he is to be excused because of his ignorance, and he is not to be ruled an innovator (Mubtadi’). However, his action is (still) considered an innovation.
Thirdly, whoever has some mistakes in matters of Ijtihaad (scholarly deduction), which some others besides him made interpretation concerning – like Ibn Hajr and An-Nawawee, and what occurred from them of interpreting some of the Attributes of Allaah – then that person is not to be ruled as an innovator. Rather, it should be said: This which occurred from them is a mistake, and it is hoped that they will be forgiven due to what they brought forth of tremendous service for the Sunnah of the Messenger of Allaah (sallallaahu ‘alayhi wa sallam – may prayers of blessing and peace be upon him). So they are two great Imaams, who are reliable according to the people of knowledge.
Source: Al-Muntaqaa min Fataawaa Al-Fawzaan, Volume 2
Conveyed from Sahab net.
Posted o n 2/21/07
Conveyed from Sahab net.
Posted o n 2/21/07
http://www.sahab.net/forums/showthread.php?t=344465
Translated by Aqeel Walker
http://www.calgaryislam.com/imembers/displayarticle576.html
| Sayings of the Imaams regarding following the Sunnah and ignoring their views contradictory to it124 | by Nasrin for everyone |
Sayings of the Imaams regarding following the Sunnah and ignoring their views contradictory to it124
Allaah, Mighty and Sublime, says:
“Follow (O men!) the revelation given to you from your Lord, and follow not, as friends and protectors, other than Him. Little is it you remember of admonition.”
Imaam Abu Haneefah (rahimahullaahu ta’aala)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:
- “When a hadeeth is found to be saheeh, then that is my madhhaab.”
- “It is not permitted for anyone to accept our views if they do not know from where we got them.”3
Another narration adds, “…for we are morals: we say one thing one day, and take it back the next day.”
In another narration, “Woe to you, O Ya’qoob! 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.”
2. “When I say something contradicting the Book of Allaah, the Exalted, or what is narrated from the Messenger (salallahu ‘alaiyhi wasallam), then ignore my saying.”
Imaam Maalik ibn Anas (rahimahullaahu ta’aala)As for Imaam Maalik ibn Anas, he said:
- “Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it.”
2. “Everyone after the Prophet (salallahu ‘alaiyhi wasallam) will have his sayings accepted and rejected – not so the Prophet (salallahu ‘alaiyhi wasallam).
3. Ibn Wahb said: “I heard Maalik being asked about cleaning between the toes during ablution. He said, “The people do not have to do that.’ I did not approach him until the crowd had lessened, when I said to him, ‘We know of a sunnah about that.’ He said, ‘What is that?’ I said, ‘Layth ibn Sa’d, Ibn Lahee’ah and ‘Amr ibn al-Haarith narrated to us from Yazeed ibn ‘Amr al-Ma’aafiree from Abu ‘Abdur-Rahmaan al-Hubulee from Mustawarid ibn Shaddaad al-Qurashee who said, ‘I saw the Messenger of Allaah (salallahu ‘alaiyhi wasallam) rubbing between his toes with his little finger.’ He said, ‘This hadeeth is sound; I had not heard of it at all until now.’ Afterwards, I heard him being asked about the same thing, on which he ordered cleaning between the toes.”
Imaam ash-Shaafi’ee (rahimahullaah)As for Imaam as Shaafi’ee, the quotations from him are most numerous and beautiful, and his followers were the best in sticking to them:
1. “The sunnahs of the Messenger of Allaah (salallahu ‘alaiyhi wasallam) reach, as well as escape from, every one of us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allaah (salallahu ‘alaiyhi wasallam), then the correct view is what the Messenger of Allaah (salallahu ‘alaiyhi wasallam) has said, and it is my view.”
2. “The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah (salallahu ‘alaiyhi wasallam) is made clear to someone, it is not permitted for him to leave it for the saying of anyone else.
3. “If you find in my writings something different to the Sunnaah of the Messenger of Allaah (salallahu ‘alaiyhi wasallam), then speak on the basis of the Sunnaah of the Messenger of Allaah (salallahu ‘alaiyhi wasallam), and leave what I have said.”
4. “When a hadeeth is found to be saheeh, then that is my madhhaab.”
“You are more knowledgeable about Hadeeth than I, so when a hadeeth is saheeh, inform me of it, whether it is from Koofah, Basrah or Syria, so that I may take the view of the hadeeth, as long as it is saheeh.”
“You are more knowledgeable about Hadeeth than I, so when a hadeeth is saheeh, inform me of it, whether it is from Koofah, Basrah or Syria, so that I may take the view of the hadeeth, as long as it is saheeh.”
5. “In every issue where the people of narration from a report from the Messenger of Allaah (salallahu ‘alaiyhi wasallam) to be saheeh which is contrary to what I have said, then I take my saying back, whether during my life or after my death.”
6. “If you see me saying something, and contrary to it is authentically reported from the Prophet (salallahu ‘alaiyhi wasallam) then know that my intelligence has departed.”
7. “For everything I say, if there is something authentic from the Prophet (salallahu ‘alaiyhi wasallam) contrary to my saying, then the hadeeth of the Prophet (salallahu ‘alaiyhi wasallam) comes first, so do not follow my opinion.”
8. “Every statement on the authority of the Prophet (salallahu ‘alaiyhi wasallam) is also my view, even if you do not hear it from me.”Imaam Ahmed ibn Hanbaal (rahimahullaahu ta’aala)
Imaam Ahmad was the foremost among the Imaams in collecting the Sunnaah and sticking to it, so much that he even “disliked that a book consisting of deductions and opinions be written.” Because of this he said:
- Do not follow my opinion; neither follow the opinion of Maalik, nor ash-Shaafi’ee, nor Awzaa’ee, nor Thawree, but take from where they took.”
Once he said: “Following means that a man follows what comes from the Prophet (salallahu ‘alaiyhi wasallam) and his companions; after the Successors, he has a choice.”
2. “The opinion of Awzaa’ee, the opinion of Maalik, the opinion of Abu Haneefah: all of it is opinion, and it is all equal in my eyes. However, the proof is in the narrations (from the Prophet (salallahu ‘alaiyhi wasallam) and his companions).”
3. “Whoever rejects a statement of the Messenger of Allaah (salallahu ‘alaiyhi wasllam) is on the brink of destruction.”
These are clear, lucid sayings of the Imaams (rahmahumullaahu ta’aala) about sticking to the Hadeeth and forbidding the following of their opinion without clearly-visible evidence, such that mere opinion and interpretation is not acceptable.Hence, whoever adhered to whatever of the Sunnah that was proved authentic authentic, even if it opposed some of the Imaams’ sayings, he would not be conflicting with their madhhab, nor straying from their path; rather, such a person would be following all of them and would be grasping the most trustworthy handhold, which never breaks. However, this would not be the case with the one who abandoned any of the authentic Sunnah simply because it contradicted their views; nay, such a person would be being disobedient to them and opposing their above mentioned sayings, while Allaah says:
“But no, by Your Lord, they can have no (real) faith, until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction.”
He also says:
“Then let those beware who withstand the Messenger’s order, lest some trial befall them or a grievous penalty be inflicted on them.”
Haafidh ibn Rajaab al-Hanbalee (rahimahullaahu ta’aala) says:
“Therefore it is obligatory on anyone who hears of a command of the Messenger of Allaah (salallahu ‘alaiyhi wasallam) or knows it, to explain it to the Ummaah, advise them sincerely, and order them to follow his command, even if it contradicts the opinion of someone great. This is because the authority of the Messenger of Allaah (salallahu ‘alaiyhi wasallam) has the most right to be respected and followed, over and above the opinion of anyone great who has unknowingly contradicted the Messenger’s command in any matter. This is why the companions and those after would refute anyone who contradicted the authentic Sunnah, sometimes being very stern in their refutation, not out of hatred for that person, for they loved and respected him, but because the Messenger of Allaah was more beloved to them, and his command was superior to the command of any other created. Hence, when the order of the Messenger and that of someone else conflicted, the order of the Messenger would be more fitting to enforced nd followed.
None of this would stop them respecting the person they had opposed because they knew that he would be forgiven; in fact, the latter would not mind his instruction being opposed when the command of the Messenger of Allaah (salallahu ‘alaiyhi wasallam) was clearly shown to be opposite.”
Indeed, how could they mind that, when they had ordered their followers to do so, as we have seen, and had enjoined on them to abandon any of their views which contradicted the Sunnah. In fact, Imaam ash-Shafi’ee (rahimahullaahu ta’aala) told his companions to attribute the authentic Sunnah to him also, even if he had not adopted it or had adopted something contradictory to it. Hence, when the analyst Ibn Daqeeq al-’Eed (rahimahullaahu ta’aala) collected together, in a bulky volume, the issues in which one or more of the four Imaams’ madhhabs had contradicted the authentic hadeeth, he wrote at the beginning of it, “It is prohibited to attribute these answers to the Mujtaahid Imaams, and obligatory on the jurists who follow their opinions to know of these so that they do not quote them regarding these and thus lie against them.”
To sum up: I sincerely hope that no follower of an Imaam will race to condemn the principles of this book and abandon benefiting from the sunnahs of the Prophet (salallahu ‘alaiyhi wasallam) which it contains, with the argument that they are contrary to his Madhhab. I hope that such person will instead consider what we have given of the exhortations of the Imaams towards the obligation to act on the Sunnaah and ignore their sayings contradictory to it. I hope also that he will realise that to condemn the attitude of this book is to condemn whichever Imaam he is following, for we have taken these principles from those Imaams, as we have explained. Therefore, whoever refuses to be guided by them on this path is in great danger, for such refusal necessitates turning away from the Sunnah, the Sunnah to which we have been ordered to refer in cases of difference of opinion and on which we have been commanded to depend. I ask Allaah to make us among those about whom He says:
“The answer of the believers, when summoned to Allaah and His Messenger, in order that he may judge between them, is no other than this: they say, “We hear and we obey” – it is such as these that will attain Success. It is those who obey Allaah and His Messenger, and fear Allaah, and keep their duty to Him, who will triumph.”
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[124] For all references, refer to Shaykh Muhammad Naasirddeen al-Albaanee’s English edition of “The Prophets Prayer” – introduction, pages 7 to 14.
The Book of Knowledge | By the Noble Scholar Shaykh Muhammad ibn Saalih al-Uthaymeen | Volume One
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