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Three Required Characteristics for Seeking Knowledge -Shaykh Saalih Aali Shaikh

by AbdurRahman.orgSeptember 30, 2014March 18, 2015

AUTHOR: Shaikh Saalib bin ‘Abdil-‘Azeez Aali Shaikh
SOURCE: A transcribed lecture: “Al-Manhajiyyah fee Talab-il-‘Ilm”
PRODUCED BY: Al-Ibaanah.com

Tonight, we will begin with a very important and beneficial, Allaah-willing, introduction on the method of seeking knowledge. The reason for this talk is due to the great response and love for seekingp knowledge that we see from the youth, may Allaah bless them. However, many of them are not aware of the correct method for acquiring it. How should one seek knowledge? Some of them spend a long time, maybe years, seeking knowledge but they don’t achieve the level that others have achieved during that same amount of time. The reason behind this is due to his lack of adhering to the correct methodology with regard to seeking knowledge. This is the methodology by which if a student of knowledge adheres to it, he will achieve a share of what Allaah had decreed for him – a share that will benefit him; a share that is firm and established, which he will be able to convey to others in a clear and doubt-free manner.

Many of the youth read various writings – sometimes on the subjects of Hadeeth and sometimes on the subjects of Tafseer and Fiqh. They listen to and attend the gatherings of the people of knowledge. However, when they go back and examine themselves – i.e. those who have attended lectures for a year or two – they find that they have not fully understood the subject matter presented to them. Or perhaps they find that they have not acquired a lot of knowledge from this. Their attendance of lectures and lessons has not provided them with a well-founded basis of knowledge, which they can use as a way and method to follow and judge by. The reason for this is due to the lack of adhering to the correct method for seeking knowledge.

So a student of knowledge must follow a clear and defined methodology when seeking knowledge. If he fails to do so, he will divert from the correct path, which is why we see that many of them get fed-up and impatient with knowledge. They spend years studying, but then grow weary and tired and eventually give it up. Then some more years pass by and they go back to being regular common folk or reciters – something they never expected. So we would like for the new up and coming student of knowledge to abide by two characteristics:

First: He should adhere to the method of education that those people of knowledge before us adhered to, and due to which they became scholars, after having treaded upon this way.

Second: He should be prepared to sacrifice all of his time to seeking knowledge. And he must not get fed up with it regardless of what the situation is.

In his book “Al-Jaami’ Li-Akhlaaq-ir-Raawee wa Adaab as-Saami’”, Al-Khateeb Al-Baghdaadee reported: “One of the students of Hadeeth used to crave and yearn for seeking knowledge. So he would visit the elder teachers and sit in their gatherings. Then when some time had passed, he saw that he had not benefited at all and that he had not attained a great deal of knowledge. So he said: ‘I am not fit for this knowledge” and gave it up, since he thought that there was something wrong with his understanding or that he was not qualified for seeking knowledge. One day, after he had left off seeking knowledge for some time, he passed by a rock that had water falling on it, drop by drop. The continuous dripping of water had affected the rock to the point that it had made a hole in it. The man stood there for a while, contemplating and reflecting, and said: ‘This water, in spite of its softness, was able to have an effect on this rock, in spite of its hardness. And my mind and heart are not harder than this rock and neither is this knowledge any softer than the water.’ So he became determined to go back to seeking knowledge, which he did and excelled at. And he later became one of those referred to with regard to it.”

This shows you that a student of knowledge needs determination. He should not get tired and say: “I have studied and not learned anything!” Rather, he should go back to the cause. The cause is not found in his natural disposition. With regard to most of the youth or most of those who set out to seek knowledge, the cause is not that they don’t understand. Many of them do understand, but the reason why they are not able to acquire knowledge is because they have not followed the correct path and methodology, which produced the people of knowledge that came before us. This path is simple and easy, and it is easier than the paths that many of the people take today.

Once this point becomes clear, the following important question should come to mind, which is often repeated and which many of the youth continuously ask, and it is: What is the correct way for seeking knowledge? How should a student of knowledge follow this way in accordance with the methodology that will enable him to become a (true) student of knowledge and have the ability to study, if Allaah grants him success in that? This is an extremely important question. Attending the gatherings of knowledge has many benefits to it – the greatest of which is that the student of knowledge comes out from these sittings fully understanding the subjects presented to him such that he is able to make others understand what he has understood.

First: The student of knowledge must have the following necessary and binding characteristics and attributes in his quest for attaining knowledge:

1. The first and greatest of these characteristics is that he must be sincere to his Lord when seeking knowledge. This is since seeking knowledge is an act of worship and the angels, as stated in an authentic hadeeth, lower their wings for the seeker of knowledge out of contentment for what he is doing. So this act of worship must be done sincerely for Allaah’s sake in order for it to be accepted and blessed by Allaah. This means that one should not seek knowledge in order to achieve some worldly position. One should not seek religious knowledge – knowledge of the Qur’aan and Sunnah – for the sake of status or to be heard or so that he may become a teacher or a lecturer or famous or so that he can give lessons and so on. Rather, his intention behind seeking knowledge should be to worship Allaah and remove ignorance from himself. This is so that he may worship Allaah upon knowledge and clear insight.

So therefore, being sincere in seeking knowledge means that (1) one’s intention is for the sake of Allaah and not to attain some worldly position; and that (2) one intends to remove ignorance from himself. Imaam Ahmad was once asked: “How should one have sincerity with regard to knowledge?” He replied saying: “Sincerity in knowledge is that a person intends to uplift ignorance from himself. This is since a person with knowledge and a person that is very ignorant are not equal.”

Allaah says: “Is one who is obedient to Allaah, prostrating himself and standing in prayer during the hours of the night, fearing the Hereafter and hoping for the Mercy of His Lord (like one who disbelieves)? Say: Are those who know equal to those who don’t know?”[Surah Az-Zumar: 9]

And He says in Surah Al-Mujaadilah: “Allaah will raise those who believe amongst you and those who were given knowledge many levels.” [Surah Al-Mujaadilah: 11]

So Allaah has given preference to those who have knowledge over those who don’t. The person who seeks knowledge in order to worship Allaah upon clarity and to remove ignorance from himself and so that he can live his life in accordance with what Allaah has legislated – this is the one who is truly sincere (in his search for knowledge). He is sincere because his intention was for the sake of Allaah. His intention was to free himself from being a follower of desires and from being ignorant and a blind follower.

Sincerity is the first of these conditions and the primary characteristic and attribute that the student of knowledge must have. The proper characteristics and attributes one should have are many, such that numerous books and writings, big and small, have been authored on them. However, we will only mention from those characteristics, those that concern us in this discussion.

Second: One must apply gentleness and proceed in a slow and calm manner in his search for knowledge. This is since the Prophet (sallAllaahu ‘alayhi wa sallam) informed us, in general terms, saying: “Verily, Allaah loves gentleness in every affair.” Seeking knowledge falls under this in the general sense. The Prophet (sallAllaahu ‘alayhi wa sallam) also said: “Gentleness does not enter something except that it beautifies it.” Knowledge and studying fall under this.

What does it mean to “apply gentleness?” It means that one should not seek to achieve knowledge all at once, as Ibn Shihaab Az-Zuhree, the famous Imaam from the Taabi’een, once said: “Whoever seeks to attain knowledge in one shot, it will leave from him in one shot. Rather, knowledge is to be sought with the passage of days and nights.”

A poet elaborated more on this understanding, saying:

“Knowledge today and tomorrow the same,
By doing this a man will attain wisdom,
Through choosing knowledge, which is to be gathered,
Since a stream is nothing more than a collection of droplets.”

So gentleness is something that is required. But how is this gentleness to be applied? It is by not desiring to attain knowledge all at once, i.e. in one shot. For example, a person wishes to gain knowledge of Tafseer, so he goes and reads the “Tafseer” of Ibn Jareer. The Tafseer of Ibn Jareer contains all aspects of Tafseer. So this person has sought to attain knowledge all at once. It is not possible for one to “start” and “finish” the Tafseer of Ibn Jareer. And if you were to ask him a question regarding it, nothing from the Tafseer would stick to his mind except for a small portion. He remembers that he read this and that he read that. But he will not be able to properly explain to you the meaning of a verse in the manner that is necessary. So then how is this gentleness to be applied? It is by seeking knowledge in gradual stages – this is the way that must be adhered to.

Likewise, we have the example of a man who intends to study the Science of Hadeeth, so he goes to the book “Nail-ul-Awtaar”, and begins with that, or he goes to “Fat’h-ul-Baaree” and says: “That’s it. I finished one chapter from Fat’h-ul-Baaree.” You should know that this type of person will never achieve the level of understanding that the people of knowledge are upon. He may become well-versed or an informed reader having scattered bits of information. But this is not the knowledge that serves as a foundation and which afterward will propel the one who has it to the level of a scholar, if Allaah so grants it.

The same goes for Fiqh. What have you read concerning Fiqh? He says: “I am reading “Al-Mughnee” or “I am reading the “Majmoo’(-ul-Fataawaa).” It can be honestly said that this person has not applied gentleness in his search for knowledge. He has sought to attain knowledge all at once. “Al-Mughnee” and “Al-Majmoo’” as well as the other larger works – the only ones who should preoccupy themselves with the (Fuqh) issues contained in them are the people of knowledge. As for the beginning student of knowledge, he should not read it from beginning to end. No doubt, he will at some point need to conduct research on a specific issue, in which case he will have to refer to the larger works. However, he should not read these books thoroughly as if he were reading through a novel.

Also, from the requisites of gentleness is that a student of knowledge should not preoccupy himself with the complex intricate issues. This is since, if while seeking knowledge, he preoccupies himself with intricate issues and complex subjects, he will eventually forget it and never acquire knowledge. The reason for this is because he has not established the proper foundation by which he can understand these complex and intricate (Fiqh) issues. Some of us go to classes that deal with extremely complex issues in which the students spend numerous long years and still have not finished it or they spend months on just one chapter alone, and so on, and they think that they have acquired knowledge. No. This is not the correct way since they has have not applied gentleness. And Allaah, the Mighty and Sublime, says: “But rather, be you Rabbaaniyeen (learned men) because of your teaching the Book and studying it.” [Surah Aali ‘Imraan: 79]

Concerning the part of the ayah: “Be you Rabbaaniyeen”, Abu ‘Abdillaah Al-Bukhaaree, may Allaah have mercy on him, interpreted it by saying: “The Rabbaanee is he who nurtures the people using the smaller aspects of knowledge before the bigger ones.” So this person who is well-versed in knowledge and teaching is he who raises the people upon the smaller aspects of knowledge before the bigger ones.

It is honorable for an instructor or student of knowledge, when teaching, to mention everything he knows about a specific issue. After preparing his lesson, he should mention everything that he remembers on the subject. This is an honorable characteristic. However, this is not beneficial for the one who is teaching since he is reviewing what he knows. The person with knowledge should only deliver what the audience needs. He should not deliver to the audience that which is over their level.

So one must apply gentleness – How should this gentleness be? The reply to this will come when we explain the correct method of seeking knowledge, and that is by seeking knowledge in stages.

Third: He must be persistent in his search for knowledge, giving it the dearest and sweetest parts of his time, and not the dead and lifeless parts of it. So if an individual reserves for knowledge and classes the times in which his mind is exhausted and his understanding is weak, he has opposed the correct method of seeking knowledge and is not being sincere to himself.

So therefore, you should give knowledge the best moments of your time, in which your mind is clear, strong and unoccupied. However, this will only happen if there is something else accompanying it. And that is when the student of knowledge is engulfed in knowledge day and night. He wakes up in the morning with knowledge filling his mind and he passes the evening in the same manner. His life revolves around knowledge.

When he wants to sleep, he has a book next to him, which he may need to reference for a particular (Fiqh) issue. This is why some of the scholars say: “If you see the books of a student of knowledge neatly arranged in order, then know that he has abandoned (reading) them.” If you pay an unexpected visit to a person and enter his library to find his books neatly arranged – each book in its proper place – this means that he does not look into them. There is no book on the floor, nor is there any book beside him, and if he has a table, there are no books on top of it – this indicates that he reserves a particular time for “reading”, as done by some hired educators. There is no such thing as ”study time” for the student of knowledge! This is because all of his time is spent in seeking knowledge. In the morning and in the evening, his mind is preoccupied with the various issues of knowledge.

The best period of time in a person’s life in which he can acquire knowledge is in the period of his adolescence. This is when he can devote all of his time to it. He should distribute his time for the various aspects of knowledge, leaving the best portions of it in which his memory is strong to the sciences that require the mind to be overworked, such as the sciences of Jurisprudence (Fiqh), Fundamental Principles (Usool), Grammar (Nahu) and so on. As for normal times, he should reserve that for subjects that do not require his mind to be overworked, such as the subjects of Interpreting the Qur’aan (Tafseer), Narrations (Hadeeth), Terminology of the Hadeeth (Mustalah) and so on. And the times in which his comprehension is at the weakest level, he should use for reading books on etiquettes, books on narrators, the biographies of narrators, history and so on – general learning.

So he is constantly preoccupied wherever he is. He is always busy with seeking knowledge. No amusement or company can deter him from that. This is why we see that the biggest mistake that some who think that they are students of knowledge commit is that they spend long hours in gatherings engaged in he said/she said talk and speech that does not result in knowledge. He will not become a student of knowledge this way. Rather, he will become something else depending on what he preoccupies his time with.

As for the student of knowledge, then his hopes, desires and aspirations are all preoccupied with seeking knowledge. The gathering in which there occurs discussions on seeking knowledge and a clarification of what Allaah has revealed in His Book or what the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) has stated – this is the place in which one can open his heart and broaden his mind. Or it could be in a place of education or in a place where there is an explanation of the knowledge that Allaah revealed. This is the place where the heart finds ease and relaxation.

So therefore, from the required characteristics that a student of knowledge must have is that he constantly engulf himself with knowledge. He should not give knowledge some of his time. Rather, he should give all of his time to it or a portion of it, such as the period of his adolescence – the period in which it is easy for one to acquire knowledge. This is why some of the predecessors would say: “Give knowledge all of yourself, and it will give you some of itself.” This is since knowledge is vast and its aspects are numerous and diverse. This is why when one of the Imaams of Hadeeth was on his deathbed, he would still be narrating hadeeth, telling his scribe to write it down – knowledge that was obtained even in a situation such as this.

This shows you the extent of his sincerity, following (of the Religion) and the fact that his heart was engulfed in knowledge. When Imaam Ahmad was suffering from his final sickness, at times, he would feel pain and groan out loud. So when one of his students came and heard him, he narrated to him with a chain of narration from Muhammad bin Sireen that Anas bin Maalik (radyAllaahu ‘anhu) used to consider it detested (makrooh) to groan. After that, he did not hear Ahmad groan again until he passed away.

This mentality on the part of the student and the teacher is that which will enable the student of knowledge, through the Grace of Allaah, to become a scholar in the future, if Allaah wills. And this is the mentality which will enable him to benefit and cause him to always be preoccupied with knowledge – day and night, he is learning. He should not look down upon a point of benefit that comes to him by way of someone that is young in age or old in age. Some people receive points of benefit from individuals that are younger than them (in age and knowledge), and so they feel arrogant towards him or they don’t give that point their full attention. The reason for this is because they have elevated themselves over the knowledge. And when one elevates himself over knowledge, he will not be from those who are able to acquire it.

Rather, a younger or smaller person may have some knowledge that an older or bigger person doesn’t. And likewise one who is younger or smaller may understand some aspects of knowledge whereas one who is older and bigger may not. But if he explains it to him, he should benefit from it. The scholars have mentioned a clear example for this, which is the story of prophet Sulaymaan and the hoopoe bird. Even though the hoopoe bird was lowly in terms of stature and composure and Sulaymaan was elevated in terms of stature, composure and position in the sight of Allaah and before all of creation, the hoopoe bird said to him: “I have grasped knowledge of something that you have not grasped. And I have come to you from Saba’ (Sheba) with certain news.” [Surah An-Naml: 22]

So the hoopoe bird knew something that Sulayman was unaware of. The people of knowledge have derived from this story that you should not be arrogant with someone that brings you a point of benefit (from knowledge), regardless if he is young and lowly or old and prominent.

These three characteristics are extremely important for the student of knowledge. There are other characteristics besides these, as I mentioned before to you, which you should look up in the books that were written about this subject.

Published: November 10, 2005 | Modified: November 15, 2005

The Ways of Maintaining Knowledge – Shaykh Muhammad Bazmool

by AbdurRahman.orgSeptember 30, 2014September 30, 2016

AUTHOR: Shaikh Muhammad ‘Umar Bazmool
SOURCE: His book “At-Ta’seel fee Talab al-‘Ilm” (pg. 29-31)
PRODUCED BY: Al-Ibaanah.com

The Seventh Foundation: The Ways of Maintaining Knowledge

From the most significant ways of upholding and preserving knowledge is: (1) Acting on it, (2) teaching it to others, and (3) writing concerning it.

These three principles have been indicated in Allaah’s statement: “By the time. Verily, mankind is at loss – Except for those who believe and do righteous deeds and mutually advise one another towards truth and mutually advise one another towards patience.” [Surah Al-‘Asr]

Allaah has ruled that all of mankind is at loss, but then makes an exception to this for those who believe, so long as they remain believers. This is since they have acquired beneficial knowledge, then acted on it, then called others to this action and to the beneficial knowledge that is with them. So the most important way of consolidating knowledge is acting upon it, teaching it to others and writing about it.

Acting upon one’s knowledge is one of the most significant ways by which knowledge can become firmly rooted in a person. Rather, this is the primary objective for seeking knowledge. It has been reported on the Salaf that they used to say: “Knowledge summons actions, so if it does not respond, it departs.”

Wakee’ said: “We would seek assistance for memorizing hadeeth, by acting upon them.” [1]

What falls under the subject of acting upon knowledge is the talk about one’s abandonment of committing sins and acts of disobedience. This is since falling into these acts contradicts everything that knowledge mandates.

There are some famous verses that elaborate this understanding further:

“I complained to Wakee’ about my poor memory
So he advised me to abandon sins
And he informed me that knowledge is a virtue
And Allaah’s virtue is not given to a sinner.”

Muhammad bin an-Nadr Al-Haarithee said: “It used to be said that the first instruction (for knowledge) was: Remaining silent for it (i.e. knowledge), then listening to it, then memorizing it, then acting upon it, then spreading it.”

Sufyaan said: “The scholar does not argue nor does he flatter (others). He only spreads the wisdom of Allaah. If it is accepted from him, he praises Allaah. And if it is rejected, he praises Allaah.” [2]

Jaabir reported: “Learn to remain silent, then learn to be refrained, then acquire knowledge, then learn to act on it, then spread it.” [3]

They would also be eager to act upon the ahaadeeth that would reach them from Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam), even if there did not appear any directive towards worship in them. This was only done because of their attempt to follow the chosen one (sallAllaahu ‘alayhi wa sallam).

‘Abdur-Rahmaan bin Mahdee reported: I heard Sufyaan say: “No hadeeth from the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was ever conveyed to me except that I acted upon it, even if it was just once.” [4]

And Ahmad bin Hanbal, may Allaah have mercy on him, said: “I never wrote down a hadeeth except that I acted upon it. This was such that it reached me that the Prophet (sallAllaahu ‘alayhi wa sallam) was cupped (Hijaamah) and gave Abu Tayyibah a deenar. So I gave the blood-cupper a deenar when he cupped me.” [5]

So when a person is sincere with knowledge and acts upon it, his aspiration is for the Hereafter and he walks upon the earth in humility.

Ibraaheem bin Adham said: “Whoever seeks knowledge with true sincerity, in order to benefit the servants of Allaah with it and benefit himself, being unknown will be more beloved to him than being arrogant. This is what will cause him to increase in humility with regard to himself, exertion with regard to worship, fear from Allaah, longing for Him, and humbleness in front of the people – not caring for what goes on in the day and night of this worldly life.” [6]

Teaching knowledge also helps one to maintain it. This does not mean that one should actively seek to put himself forward before he is ready. Rather, what it means is that he strives to mutually confer his knowledge and give it to those colleagues who ask him about it, as well as those below him. So he teaches them and repeatedly holds lessons with them. This does not mean that he rushes to be their shaikh (teacher) or seeks leadership before his due time, for indeed these are from the great dangers, as the saying goes: “He becomes a raisin before becoming a dried grape.” And Ash-Shaafi’ee said: “If the young person is put in a leadership role, he is deprived of much good.”

Authoring on knowledge means that you write down the issues, arranging them in order and providing research for them based on the foundation of evidence. And it means that you collect the statements of the people of knowledge on every issue, writing them down and putting them in order, whilst avoiding the strange and irregular ones among them, in your earnest attempt to search for the truth.

We don’t mean by a student preoccupying himself with authoring that he strives hard in writing a book and giving it out to the people, since the student, at this stage, has not reached this level yet. Rather, he should present his books and writings to the scholars as well as those above him and those who preceded him in seeking knowledge, for the purpose of seeking their advice and heeding their statements and instructions. What is intended here is that writing down knowledge helps one to memorize and remember knowledge and its issues.

Footnotes:

[1] Siyar A’alaam an-Nubalaa (6/228)
[2] Shu’ab-ul-Eemaan (2/288)
[3] Shu’ab-ul-Eemaan (2/288)
[4] Siyar A’alaam an-Nubalaa (7/242)
[5] Siyar A’alaam an-Nubalaa (11/213)
[6] Shu’ab-ul-Eemaan (2/288)

Published: July 17, 2005 | Modified: July 17, 2005

Read the full eBook :
Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool

Brief Advice to Students of Knowledge – Imaam ibn Baaz

by AbdurRahman.orgSeptember 30, 2014March 18, 2015

All praise be to Allaah and may the peace and blessings be on His Messenger, our Prophet Muhammad, his family and companions.

There is no doubt that seeking knowledge is from the most virtuous acts of worship. And it is from the causes that bring about the success of Paradise and honor for those who act on it. From the most important of matters, is that one have sincerity in his search for knowledge, and this is by making his studying for the sake of Allaah and not for any other objective. This is because this is the way for one to derive benefit from it and a means for successfully attaining the highest of positions in this world and the next.

It is reported in the Hadeeth that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever learns some knowledge, by which Allaah’s Face is sought, but he doesn’t learn it except to achieve some worldly goal by it, he will not smell the fragrance of Paradise on the Day of Judgement.” – Reported by Abu Dawood with a hasan (sound) chain of narration.

At-Timidhee reported a hadeeth with a chain in which there is some weakness, that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever seeks knowledge to compete with the scholars or to debate with the ignorant ones or so that the people’s faces can turn towards him, then Allaah will enter him into the Hellfire.”

So I advise every student of knowledge and every Muslim to have sincerity with Allaah in all of their actions, acting on the words of Allaah:

“So whoever hopes for meeting his Lord, then let him do righteous deeds and not mix anyone (or thing) with the worship of His Lord.” [Surah Al-Kahf: 110]

In Saheeh Muslim, the Prophet is reported to have said: “Allaah said: ‘I am the most free of all those who are mixed in worship with Me from shirk. Whoever does a deed in which he mixes someone else along with Me (in the worship), I abandon him and his shirk.'”

Likewise, I advise the student of knowledge and every Muslim to fear Allaah and to acknowledge that Allaah is watching Him in every matter, acting on Allaah’s statement:

“Verily those who fear their Lord with the unseen (i.e. they do not see Him), they will have forgiveness and a great reward.” [Surah Al-Mulk: 12]

And His saying: “And whoever fears the position of His Lord will have two Gardens.” [Surah Ar-Rahmaan: 46]

Some of the Salaf said: “The pinnacle of knowledge is fear of Allaah.” And ‘Abdullaah Ibn Mas’ood (radyAllaahu ‘anhu) said: “It is sufficient as knowledge that one fear Allaah. And it is sufficient as ignorance that one is deceived about this.” And some of the Salaf said: “Whoever is the most knowledgeable about Allaah, he is the most fearing of Him.” What indicates the correctness of this understanding is the saying of the Prophet (sallAllaahu ‘alayhi wa sallam): “As for me, by Allaah, I am the most fearing of Allaah amongst you and the most dutiful (having Taqwaa) to Him amongst you.” – Reported by Al-Bukhaaree and Muslim.

So every time the servant’s knowledge of Allaah becomes strengthened, this is a means for the perfection of his Taqwaa and Ikhlaas, and his stopping at the limits (set by Allaah), and his refraining from sinful acts. This is why Allaah said: “Verily, only those who fear Allaah from His servants are the knowledgeable ones (i.e. the scholars).” [Surah Al-Faatir: 28]

So the ones who are knowledgeable of Allaah and His Religion, they are the ones who fear Him the most and who are the most dutiful to him from amongst the people. At the head of them are the messengers and prophets, ‘alayhim as-Salaam, and then those that follow them in goodness.

This is why the Prophet (sallAllaahu ‘alayhi wa sallam) informed us that from the signs of success is that the servant of Allaah acquires fiqh (or understanding) of the Religion, as He said: “Whoever Allaah wants good for, He gives him understanding of the Religion.” – Reported by Al-Bukhaaree and Muslim from the hadeeth of Mu’awiyah (radyAllaahu ‘anhu). This is for no other reason except due to the fact that understanding of the Religion will prompt the servant to establish Allaah’s Commandments, to fear Him and to carry out His obligations and to stay away from those things that draw His displeasure. And it will call him towards good manners and righteous actions and in being sincere to Allaah and His servants.

So I ask Allaah that He grant us and all the students of knowledge, as well as all the Muslims, understanding of His Religion and perseverance upon it. And I ask that He grant us refuge from the evils of our souls and the evils of our actions. Indeed He is in charge of that and able to carry it out.

Published: July 16, 2005 | Modified: July 16, 2005

Obstacles in the Path of Seeking Knowledge – Shaykh Muhammad Bazmool

by AbdurRahman.orgSeptember 30, 2014September 30, 2016

The Sixth Foundation: Obstacles in the Path of Seeking Knowledge

Since knowledge is a path that leads towards Paradise, and Paradise is surrounded by many dangers, this means that the path of knowledge is also surrounded by many dangers. So there are many things in it that the evilly-inclined soul dislikes.

And since knowledge facilitates the path to Paradise, and the Devil has made a covenant that he will cut off the path to Paradise, then indeed, the path of knowledge is a path in which the Devil places what deceptions he can in order to divert the person on the path away from his objective.

The origins for sins lie in three things: greed, jealousy and pride.

It was greed that cast our father Aadam out from Paradise. This is what the Devil whispered to him when he saw his eagerness for Paradise: “Then the Devil whispered suggestions to them both in order to uncover that which was hidden from them (before) of their private parts. He said (to them): ‘Your Lord did not forbid you from this tree save you should become angels or become of the immortals.’ And he (the Devil) swore by Allaah to them both (saying): ‘Verily, I am one of the sincere well-wishers for you both.’” [Surah Al-A’raaf: 20]

“Then the Devil whispered to him saying: ‘O Aadam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away?’” [Surah TaHa: 120]

It was jealousy that caused the enmity to occur between the two sons of Aadam, when they both brought sacrificial offerings and it was accepted from one of them but not from the other, who then raised his hand to kill the other one out of jealousy.

It was pride that brought Iblees into disbelief: “And (remember) when We said to the angels: ‘Prostrate to Aadam.’ So they all prostrated except for Iblees – he refused and was proud and was one of the disbelievers.” [Surah Al-Baqarah: 35]

Since these three things are the foundations for all sin, and all offenses can be traced back to them, then indeed the distractions and obstacles of seeking knowledge can also be traced back to them!

Examples of this are as follows:

1. A student’s greed for knowledge – if he doesn’t pay attention to his other rights – may cause him to eventually abandon and squander knowledge. There are several scenarios for this, such as:

– When a student crams his daily schedule with acquiring knowledge, thus preoccupying himself with it every day, attending numerous classes and study circles. So his body does not rest, whereas your soul indeed has a right over you and your body also has a right over you. So you must give everything that has a right (over you) its due right.

– Greed may also bring a student to change from one form of knowledge to another before having completed the first one. By doing this, he deprives himself of having the correct understanding and command of both forms of knowledge. An example of this is when a student starts studying a book, then hears about another class in a different place, so he leaves off from finishing the first book with the instructor and goes to the other class.

All of this is as a result of greed. On the outset, this is good but it can lead to the opposite of what was intended. This reminds me of a statement made by one of the Salaf: “Verily, the Devil opens ninety-nine doors from the doors of good, just so that he can place you into one door from the doors of evil.”

Ibn Shihaab Az-Zuhree, may Allaah have mercy on him, once said to Yoonus bin Yazeed: “O Yoonus! Do not strive to surpass knowledge, for knowledge is like river basins – whichever of them you set out after, it will cut you off before you can reach it. Rather, you must take it with (the passage of) days and nights. And you must not take knowledge all at once for indeed whoever seeks to attain it all at once, it will leave him all at once. Rather, knowledge must be taken step by step, with (the passage of) days and nights.” [1]

2. Jealousy can prevent a student of knowledge from acquiring knowledge. Examples of this are:

– When a student envies his colleagues over seeking knowledge and lacks understanding over an issue. So he stubbornly refrains from asking them because he is jealous of them. So he doesn’t research or study with them, whereas the thing that gives knowledge life is consulting and reminding one another about it. Therefore, this deprives him from seeking knowledge.

– When a student envies his professor or teacher for what he has and as a result rebels against him in his class and doesn’t want him to teach and benefit the other students. So he feels that there is no difference between him and his teacher. This also prevents him from acquiring knowledge.

– When a person feels jealous of his colleagues because of their level of understanding and desire to learn, so he causes disturbances in the class to the point that he deprives them of the ability to benefit, out of jealousy. But he in fact is only depriving himself by doing this.

3. Pride can also prevent the student of knowledge from learning and education. Examples of this are:

– Perhaps Allaah has granted someone the ability to attain knowledge. But the envious arrogant person considers him to be lower than himself, so as a result of this, he doesn’t learn from him.

– Pride can prevent a person from seeking to learn something he doesn’t understand or from asking his teacher about it in order to understand it. In fact, seeking knowledge primarily due to pride can prevent him from sitting in the gatherings of the students of knowledge in front of shuyookh(teachers).

– A person may be jealous of his colleagues and thus refrain haughtily from asking them and trying to learn from them those issues he has difficulty with or those subjects he was not present for.

Al-Bayhaqee reported in Shu’ab-ul-Eemaan from Abu Haazim that he said: “You cannot be a scholar until you have three characteristics in you: (!) Do not transgress over those above you, (2) Do not look down with contempt at those below you, and (3) Do not take the worldly life in exchange for your knowledge.”

– Pride may lead a person to boast, make pretentious claims, and to argue with others, and these are things that are prohibited in the Religion. Jaabir bin ‘Abdillaah (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Do not acquire knowledge for the sake of competing with the scholars or to argue with the foolish or to take control over a gathering, for whoever does that, then (for him will be) the Hellfire, the Hellfire.” [2]

Footnotes:

[1] Jaami’ Bayaan-il-‘Ilm wa Fadlihi (1/138)

[2] Shu’ab-ul-Eemaan (2/288)

Read the full eBook :
Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool

The Categorization of People with Regard to Knowledge – Shaykh Muhammad Bazmool

by AbdurRahman.orgSeptember 30, 2014September 30, 2016

AUTHOR:Shaikh Muhammad ‘Umar Bazmool
SOURCE: At-Ta’seel fee Talab-il-‘Ilm
PRODUCED BY: Al-Ibaanah.com

The Ninth Foundation:

People are divided into two categories with respect to knowledge: (1) Those who know, and (2) those who don’t know.

Those who don’t know are obligated to ask the people of knowledge and accept their statements, while expending what effort they can in order to know the proofs and evidences.

Allaah says: “And We did not send before you anyone except men that we gave revelation to. So ask the people of remembrance (knowledge) if you don’t know. With clear signs and books (We sent the Messengers). And We also sent down unto you the Reminder (i.e. Sunnah) so that you may explain clearly to the people what was revealed to them (i.e. the Qur’aan), and that they may give thought.”[Surah An-Nahl: 43-44]

The one who knows the religious ruling on an issue, based on its evidences, is from those who know. So he is a person of knowledge (‘aalim).

And whoever takes the opinion of someone else without knowing its proof, he is a blind-follower (muqallid), and not a person of knowledge. Ibn ‘Abdil-Barr relayed the consensus (Ijmaa’) that the blind-follower – who is the one who accepts the opinion of someone else without knowing its evidence – is not from the scholars.

And as for the one who knows an issue based on its evidence, while investigating the different views and proofs used on the issue, while taking the view that appears most correct to him, then he is aMujtahid.

As for the one who has knowledge of an issue based on its evidences, meaning that he has accepted the view for which the proofs are most convincing to him on that issue, without making efforts into examining or looking into the other (differing) opinions. So he only has knowledge of the most correct view based on its evidences. This person is a follower (muttabi’).

If the Mujtahid is one who abides by this methodology in all of the issues of knowledge and doesn’t restrict himself to just looking into the principles of one specific madh-hab, then this person is an absolute Mujtahid.

If he limits himself to investigating an issue by only looking into the principles of one particular madh-hab, then he is a limited Mujtahid.

So if his condition is that he performs Ijtihaad in all of the issues of the Religion, then he is a completeMujtahid.

And if his condition is Ijtihaad in just some issues, apart from others, then he is a partial Mujtahid. So with regard to an issue, a person can be a Mujtahid implementing partial Ijtihaad, and some another issue he could be a muttabi’ (follower), and yet in another issue, he could be a muqallid (blind-follower). This varies according to what is easy for him during the occurrence of an event that this issue relates to.

One must also beware of opinions. This refers to statements in the Religion of Allaah that have no authentic or considerable evidences.

You must also know, my brother, that the Qur’aan and the Sunnah serve as the foundation for opinion and they act as the standard by which opinion is determined. The opinion is not the standard used to determine the Sunnah. Rather, the Sunnah is the standard used to determine the opinion. So whoever doesn’t know the foundation will never attain the branch.

Ibn Wahb said: Maalik narrated to me that Iyyaas bin Mu’aawiyah said to Rabee’ah: “When something is built upon crookedness, it will never be able to straighten itself.” Maalik said: “He means by this, the Muftee that speaks based on a foundation, which he builds his speech on.” [1]

Ash-Shaafi’ee, may Allaah have mercy on him, said: “Whoever learns the Qur’aan, his value becomes magnified. And whoever speaks about Fiqh, his status becomes increased. And whoever records Hadeeth, his arguments become strengthened. And whoever looks into accounting, his views will become unerring. And whoever does not maintain himself, his knowledge will not benefit him.” [2]

Ibn Hibbaan, may Allaah have mercy on him, said: “Verily, in adhering to his Sunnah (sallAllaahu ‘alayhi wa sallam) there is the most complete form of salvation and the most comprehensive form of nobility. Its lights cannot be doused nor can its arguments be refuted. Whoever adheres to it will be protected, and whoever opposes it will be condemned. This is since it is the stronghold and the firm support, whose merit is clear and whose rope is solid. Whoever holds onto it prevails and whoever opposes it becomes destroyed. So those who stick to it will be successful in the next life and blessed amongst the creatures in the present life.” [3]

Footnotes:

[1] Jaami’ Bayaan-il-‘Ilm wa Fadlihi (2/166-172) with some very light abridgement and adaptions.

[2] Siyar A’alaam-in-Nubalaa: 10/24

[3] Saheeh Ibn Hibbaan (Al-Ihsaan): 1/86

Published: September 18, 2004 | Modified: September 18, 2004

Read the full eBook :
Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool

The Effect of the Knowledge & Guidance the Messenger of Allaah came with – Shaykh Rabee

by AbdurRahman.orgSeptember 30, 2014January 22, 2017

By Shaykh Rabee’ bin Haadee al-Madkhalee
Taken from Mudhakkirah al-Hadeeth an-Nabawee
Source: http://www.al-ibaanah.com

Abu Moosaa al-Ash’aree (radee Allaahu `anhu) reported that the Prophet (sall-Allaahu `alayhi wa sallam) said:

“The example of the guidance and knowledge that Allaah sent me with is like the example of abundant rain that fell upon the earth, some of which was fertile soil that absorbed the water and brought forth vegetation and grass in abundance; and some of which was hard earth that held the water, and Allaah benefited the people through it. So they drank from it, let their animals drink from it and used it for cultivation. And some of the rain fell upon another portion of the land that was barren and it neither held the water nor brought forth vegetation.

The first is the example of the person that comprehends Allaah’s Religion and benefits (from the knowledge) that Allaah sent me with, so he learns and then teaches others.

The last example is that of a person who does not care for it and does not accept the guidance of Allaah that I was sent with.”

(Reported by Al-Bukhaaree [1], Muslim [2] and Ahmad [3])

Narrator of the Hadeeth: He is Abu Moosaa al-Ash’aree, `Abdullaah bin Qais bin Saleem bin Hidaar, the well-known Companion. He migrated to Makkah, then to Abyssinia, then to Madeenah. The Messenger of Allaah put him in charge of one district of Yemen. He was courageous, a scholar and a doer of good deeds. `Umar bin Al-Khattaab appointed him as governor over Koofah and Basrah. He conquered Ahwaaz, Asbahaan and a number of other lands. He died in 50H.

Vocabulary in the Hadeeth:

Mathal: (Example) what is meant by it here is an amazing resemblance not a proverbial statement.

Hudaa: (Guidance) means that which leads one to what is being sought

Ghaith Katheer: abundant rain

Naqiyyah: (fertile) means pure and fresh as occurs in another narration of the hadeeth

Kala’: (vegetation) is applicable to both wet and dry vegetation

`ushb: (grass) refers to fresh produce

Ajaadib: (hard earth) is the plural of jadab and it means the land that is solid and which doesn’t absorb water

Qi’aan: (barren land) is the plural of qaa’, which means a straight and smooth plain (land) that doesn’t produce vegetation.

An Explanation of this Parable:

The Prophet (sall-Allaahu `alayhi wa sallam) put forth an example likening what he came with from the Religion to the common rain, which comes to the people in the circumstance when they need it. Such was the circumstance with the people before the Prophet’s advent. So just as Allaah brings life to the dead earth through rain water, then such is the case with Allaah’s revelation, with which He brings life to the dead hearts.

Allaah says: “Is he who was dead and We gave him life and set for him a light whereby he can walk amongst men – like he who is in the darkness from which he can never come out?” [Soorah Al-An’aam: 122]

The light here refers to the light of revelation and the darkness refers to the darkness of ignorance, disbelief and misguidance.

Then the Prophet (sall-Allaahu `alayhi wa sallam) likened those who hear what (guidance) he came with to the various type of earth, which rain falls upon.

1. So from among them is the scholar and doer of deeds, who teaches others. He bears the status of fresh earth that intakes the water and benefits itself with it and then produces vegetation thereby benefiting others.

2. And from among them is the one who gathers knowledge and strives to attain it, but doesn’t act upon its requirements or he doesn’t understand what he has gathered. However, he passes it on to others. So he bears the status of the earth upon which water settles, and which the people benefit from by using.

This type of person was indicated by the Prophet (sall-Allaahu `alayhi wa sallam) in his saying: “May Allaah brighten (the face) of a man that hears a statement from me, retains it in memory and then passes it on just as he heard it.” [4]

3. And from among them is he who hears the knowledge but doesn’t preserve it or act upon it or pass it along to others. So it bears the status of the smooth barren land that neither intakes water nor passes it onto others.

He (sall-Allaahu `alayhi wa sallam) only joined the first two praiseworthy groups in this parable due to their sharing in giving off benefit. And he singled out the third condemned group due to there being no benefit in it.

So take hold of the prophetic knowledge my brother and act upon it, Allaah will raise you due to it.

Allaah says: “Allaah will raise those who believe amongst you and those who have been given knowledge many levels.” [Soorah Al-Mujaadilah: 11]

And Allaah says: “Say: Are those who have knowledge equal to those who do not have knowledge?” [Soorah Az-Zumar: 9]

And stick to acting upon it and calling to it, as Allaah says: “And who is better in speech than the one who calls to Allaah and does righteous deeds and says: Indeed I am among the Muslims.” [Soorah Fussilat: 33]

And yearn to be from the first category, from those who accept this light (knowledge) that the Prophet Muhammad (sall-Allaahu `alayhi wa sallam) brought, for Allaah will put light into your heart due to it and bring life to it. The correct and good livelihood cannot come to be except with it (i.e. this knowledge).

And beware of being from the third category, from those who do not accept the guidance of Allaah nor have any concern for it.

Benefits from the Hadeeth:

1. The magnificence of the guidance and knowledge that the Prophet (sall-Allaahu `alayhi wa sallam) came with, which is the Qur’aan and the Sunnah and their effect in the lives of people.

2. People are in various levels with respect to their willingness to either accept or reject what the Messenger came with. People have different natures.

3. The virtue of knowledge, teaching and spreading good to the people.

4. The danger of turning away from what the Messenger of Allaah (sall-Allaahu `alayhi wa sallam) came with from the Book and the Sunnah from one aspect. This turning away (from knowledge) indicates the malicious natures of these opposers and their low status in the sight of Allaah.

Footnotes:

[1] Book of Knowledge: Chapter on the Virtue of the one who learns and teaches (no. 79)

[2] Book of Virtues: (no. 15), (2282)

[3] (4/399)

[4] Sunan Ibn Maajah (1/230)

The Disapproval of Acquiring Knowledge for other than the Sake of Worship – Imaam Abu Bakr Al-Baghdaadee

by AbdurRahman.orgSeptember 30, 2014April 26, 2018

AUTHOR: Imaam Abu Bakr Al-Khateeb Al-Baghdaadee
SOURCE: Iqtida-ul-‘Ilm-ul-‘Amal (pg. 77-79)
PRODUCED BY: Al-Ibaanah.com

A selected chapter from the classic treatise “Iqtidaa-ul-‘Ilm-ul-‘Amal“ (Knowledge Mandates Action) by Al-Khateeb Al-Baghdaadee (D. 463H), may Allaah have mercy on him:

[119] Abu Sa’eed Muhammad bin Moosaa bin Al-Fadl bin Shaadhaan As-Sayrafee informed us in Naisapur: Abul-‘Abbaas Muhammad bin Ya’qoob Al-Asam narrated to us: Al-‘Abbaas bin Al-Waleed bin Mazeed Al-Bayrootee informed us, saying: My father informed me: Al-Awzaa’ee narrated to us, saying: “I have been informed that it used to be said:

‘Woe to those who acquire (religious) knowledge for other than the sake of worship and to those who permit the unlawful due to doubtful arguments.”

[120] Al-Hasan bin ‘Alee Al-Jawharee informed us: Muhammad bin Al-‘Abbaas Al-Kharraaz narrated to us: Yahyaa bin Muhammad bin Saa’id narrated to us: Al-Husayn bin Al-Hasan Al-Marwazee narrated to us, saying: Ibn Al-Mubaarak informed us, saying: Bakaar bin ‘Abdillaah informed us, saying: I heard Wahb bin Munabbih say:

“Allaah, the Most High, said in His censure of the Rabbis (scholars) from amongst the Children of Israa’eel (i.e. Jews): ‘Will you learn for other than the sake of the Religion, and acquire knowledge for other than the sake of acting on it? Will you purchase the worldly life using deeds (meant) for the Hereafter? You wear the skins of sheep yet conceal (within yourselves) the souls of wolves. You quickly clean the filth that falls into your drinks yet you readily swallow the equivalent of mountains from the unlawful. You make the Religion burdensome upon the people like the weight of mountains, and you don’t assist them by even lifting up your pinky fingers. You prolong the prayer and whiten the garments. You illegally seize the wealth of the orphan and the widow. By My might, I swear that I will indeed strike you with a calamity in which the opinion of every opinionative person and the wisdom of every wise person (amongst you) will be led astray.’”

[121] Al-Hasan bin Abee Bakr informed us, saying: ‘Uthmaan bin Ahmad Ad-Daqaaq informed us: Al-Hasan bin Salaam narrated to us: Abu Nu’aim narrated to us: Abul-Jaabiyah narrated to us: Al-Farraa’ narrated to us, saying: Ash-Sha’abee said:

“Verily, we are not Fuqahaa (men of understanding). We merely listen to the Hadeeth and then narrate it (to others). Rather, the Fuqahaa are those who when they know something, act upon it.”

[122] Al-Hasan bin Muhammad Al-Khallaal narrated to us: ‘Umar bin Ahmad, the Admonisher, narrated to us: ‘Abdullaah bin Muhammad bin Ziyaad narrated to us: Al-‘Abbaas bin Al-Waleed bin Mazeed narrated to us, saying: My father narrated to us, saying: I heard Al-Awzaa’ee say:

“When Allaah desires evil for a people, He opens the door of argumentation for them and prevents them from (doing good) deeds.”

[123] Abu ‘Abdillaah Al-Husayn bin Ja’far As-Salmaasee informed us, saying: Ahmad bin Ibraheem bin Shaadhaan informed us: Ahmad bin Muhammad bin ‘Abdil-Kareem Al-Wasaawasee narrated to us: ‘Abdullaah bin Khubaiq narrated to us, saying: I heard Ibraaheem Al-Bakaa say: I heard Ma’roof bin Fayrooz Al-Kurkhee say:

“When Allaah intends good for a servant, He opens for him the door of actions and closes for him the door of argumentation. And when Allaah intends evil for a servant, He opens for him the door of argumentation and closes for him the door of actions.”

[124] Abul-Qaasim ‘Ubaydullaah bin ‘Umar bin Ahmad, the Admonisher, informed us, saying: My father narrated to me, saying: ‘Alee bin Muhammad Al-Misree narrated to us: Muhammad bin Zayd narrated to us that Ibn Suwayd said: Abu Nu’aim Al-Fadl bin Dukain narrated to us, saying: I entered into the presence of Zafar when he was at the point of death, so he raised his head up to me and said to me:

“O Abu Nu’aim, I wished that what we were upon (from seeking hadeeth) was instead tasbeeh (glorification of Allaah).”

Published: February 3, 2006

The People of Innovations are Worse than the People of Sins – Jamaal Haarithee

by AbdurRahman.orgSeptember 30, 2014May 4, 2015

AUTHOR: Jamaal bin Fareehaan Al-Haarithee
SOURCE: His book: Lam ad-Durr al-Manthoor (pg. 47-49)
PRODUCED BY: Al-Ibaanah.com

Chapter 15: The People of Innovations are worse than the People of Sins

[134] Abu Moosaa said: “That I live next to a Jew and a Christian, and monkeys and pigs, is more beloved to me than that if I were to live next to a follower of desires (i.e. deviant), who will spread disease to my heart.” [1]

[135] Yoonus bin ‘Ubaid said to his son: “I forbid you from fornicating, stealing and drinking alcohol. But if you were to meet Allaah having committed these (sins), that would be more beloved (to me) than if you were to meet Him with the views of ‘Amr bin ‘Ubaid or the followers of ‘Amr.” [2]

[136] Abul-Jawzaa said: “If the apes and the swine were to live with me in a house, that would be more beloved to me than if a person from Ahlul-Ahwaa (deviants) were to live with me. They have entered into the ayah: ‘And when they meet you they say: We believe. But when they are alone, they bite the tips of their fingers at you in rage. Say: Perish in your rage. Allaah knows what is in the hearts.’ [Surah Aali ‘Imraan: 119]” [3]

[137] Al-‘Awwaam bin Hawshab said about his son ‘Eesaa: “By Allaah, if I saw ‘Eesaa gathering with the people of musical instruments, alcohol and falsehood, that would be more beloved to me than if I were to see him sitting with the people of argumentation – the innovators.” [4]

[138] Yahyaa bin ‘Ubaid said: “A man from the Mu’atazilah encountered me (one day), so I got up and said: “Either you pass on or I will pass on, for indeed if I were to walk with a Christian, that would be more loved to me than if I were to walk with you.” [5]

[139] Arta’ Ibn al-Mundir said: “If my son were one of the sinful wicked people, that would be more beloved to me than if he were a Follower of Desires (i.e. a deviant).” [6]

[140] Sa’eed bin Jubair said: “If my son were to keep the company of a sinning scoundrel upon the Sunnah that would be more beloved to me than if he were to accompany a worshipping innovator.” [7]

[141] It was once said to Maalik bin Mughawal: “We saw your son playing with the birds.” So he responded: “How wonderful that it preoccupies him from accompanying an innovator.” [8]

[142] Al-Barbahaaree said: “If you see a person whose manner and opinion is despicable, he is wicked, sinful, and oppressive, yet he is a person of the Sunnah, accompany him and sit with him, since his sin will not harm you. And if you see a man who strives hard and long in worship, is abstemious, being continual in worship, except that he is a person of innovation, do not sit with him, do not listen to his words, and do not walk along with him, since I do not feel safe that you will not eventually come to be pleased with his way and go to destruction along with him.” [9]

[143] Abu Haatim said: “I heard Ahmad bin Sinaan said: “That a Tanboor player were to live next to me is more beloved to me than if an innovator were to live next to me. This is since I can forbid the Tanboor player and I can break the tanboor (a mandolin-like instrument). But as for the innovator, he corrupts the people, the neighbors and the youth.” [10]

[144] Imam ash-Shaafi’ee, may Allaah have mercy on him, said: “If the servant were to meet Allaah having committed every sin except Shirk, that would be better for him than if he were to meet Allaah with some deviant belief.” [11]

[145] Imaam Ahmad, may Allaah have mercy on him, said: “The graves of sinners from People of Sunnah is a garden, while the graves of the pious ascetics from the People of Innovation is a barren pit. The sinners among Ahlus-Sunnah are the Friends of Allaah, while the pious among Ahlul-Bid’ah are the Enemies of Allaah.” [12]

Footnotes:

[1] Al-Ibaanah (2/468, no. 469)

[2] Al-Ibaanah (2/466, no. 464)

[3] Al-Ibaanah (2/467, no. 466-467)

[4] Al-Bid’a wan-Nahee ‘anhaa (56)

[5] Al-Bid’a wan-Nahee ‘anhaa (59)

[6] Ash-Sharh wal-Ibaanah of Ibn Battah (132, no. 87)

[7] Ash-Sharh wal-Ibaanah (132, no. 89)

[8] Ash-Sharh wal-Ibaanah (133, no. 90)

[9] Sharh as-Sunnah (124, no. 149) [Translator’s Note: Refer to Explanation of the Creed]

[10] Al-Ibaanah (2/469, no. 473)

[11] The checker of the book Sharh as-Sunnah of al-Barbahaaree mentioned it (124) and attributed it to al-Bayhaqee in Al-‘Itiqaad (158)

[12] Tabaqaat al-Hanaabilah (1/184)

Published: July 5, 2004 | Modified: July 5, 2004

Demolishing the False Principle of Muwaazanah – Shaykh Saalih Al-Fawzaan

by AbdurRahman.orgSeptember 30, 2014March 18, 2015

AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: Al-Ajwibat-ul-Mufeedah ‘an As’ilat-il-Manaahij-il-Jadeedah (pg. 28-33) [2nd Edition]
PRODUCED BY: Al-Ibaanah.com

[19] Question: It has become widely spread amongst the youth in these days: That one is required to make Muwaazanah (balance between good and bad qualities) when criticizing. So they say: “When a person is criticized for his innovation, and his errors are clarified, you are required to mention his good qualities. This is for the sake of fairness and balancing between his good and bad qualities.” So is this methodology for criticizing correct, and am I required to mention a person’s good qualities when criticizing?

[19] Answer: I have already answered this question previously. However, if the person being criticized is from Ahlus-Sunnah wal-Jamaa’ah, and he has erred in matters that do not violate the Creed, then yes, this person’s good qualities and traits should be mentioned. So his faults will be covered by his aiding of the Sunnah.

But if the person being criticized is from the people of misguidance and deviance or from the people of destructive and doubtful ideologies, then it is not permissible for us to mention this person’s good qualities, if he does have good qualities. This is since if we mention his good qualities, this would mislead the people, and so they would have good thoughts about this deviant individual or this innovator, or this pretender or this partisan (hizbee). And they would then accept the ideologies of this deviant or that partisan.

Allaah, Mighty and Sublime, has refuted the disbelievers, criminals and hypocrites and not mentioned any of their good qualities. Likewise, the Imaams amongst the Salaf would refute the Jahmiyyah, the Mu’tazilah and the people of deviance and not mention any of their good qualities while doing so. This was since their good qualities were outweighed by their misguidance or their disbelief or their heresy or their hypocrisy. So it is not proper that you refute a deviant or an innovator and then mention his good qualities, such as by saying: He is a good man, he has good qualities, he has such and such, however he has erred!!

We say to you: Your praising him is worse than his deviance, since the people will rely on your praise for him. So if it circulates and spreads around that you praised this deviant innovator, then you have deceived the people and this is opening the door to the acceptance of the ideologies of the misguided ones. [1]

And if the one who being refuted is from Ahlus-Sunnah wal-Jamaa’ah, then the refutation should be done with good manners. And he should be cautioned about his errors in matters of Fiqh, the derivation of rulings and matters of legal judgement. So we say: “So and so has erred in such and such issue and the correct view is such and such based on this proof…may Allaah forgive him…This was his Ijtihaad (legal judgement)…etc” This was the way refutations were done between the Fiqh scholars of the four madhaahib and others.

This does not destroy his position in knowledge, if he is from Ahlus-Sunnah wal-Jamaa’ah. The members of Ahlus-Sunnah wal-Jamaa’ah are not infallible, they commit errors also. Perhaps one of them was not aware of the proof or he fell short when deriving a ruling. So we don’t remain silent with his error, rather we clarify it whilst making excuses for him. This is based on the Prophet’s saying: “When the judge makes a ruling, exerting his judgement, and is correct, he gets two rewards. And when he makes a ruling, exerting his judgement, and is incorrect, he gets one reward.” [2] This is with regard to matters related to Fiqh.

As for matters related to Creed, then it is not permissible for us to praise the misguided ones and those who oppose Ahlus-Sunnah wal-Jamaa’ah, such as the Mu’tazilah, the Jahmiyyah, the heretics, the apostates, and the deviant individuals in this time – and how many they are!

The origin of this misconception – that of making a balance between a person’s good and bad qualities when criticizing him – was stated by some of the youth and a treatise was written about it, so this overjoyed some of the youth. I came across this treatise in which the author claims that thisMuwaazanah is required. And I came across the treatise of Shaikh Rabee’ bin Haadee Al-Madkhalee [3] in which he comprehensively refutes this treatise whose author claims that Muwaazanah is necessary. In this book, he clarified the incorrectness and the spreading of falsehood found in this view (of Muwaazanah), and he explained the methodology of the Salaf in criticizing and that they refuted misguided individuals and didn’t praise the, because if they had praised them, this would have been seen as a contradiction.

Footnotes:

[1] I will present here, my brother, a real-life incident that confirms the extent of the danger of deluding people by praising the people of innovation. This event was reported by Imaam Adh-Dhahabee and others:

Abul-Waleed Al-Baajee said in his book “Ikhtisaar Firaq-ul-Fuqahaa”, whilst talking about the Judge Abu Bakr Al-Baaqilaanee: “Once when I asked Abu Dharr Al-Harawee, who inclined towards the Ash’aree beliefs, ‘Where did you adopt these beliefs from’, he informed me: ‘I was once walking with Abul-Hasan Ad-Daaraqutnee when we came upon the judge, Abu Bakr Ibn At-Teeb – the Ash’aree. So Ad-Daaraqutnee embraced him and kissed him on the face and eyes. So when we separated from him, I asked him: ‘Who is this person for whom you did that which I didn’t believe you would do, since you are the Imaam of your time?’ He replied: ‘He is the Imaam of the Muslims and the defender of the Religion: The Judge, Abu Bakr Ibn at-Teeb.’ So from that point on, I always went to see him and ended up following his (Ash’aree) beliefs.’” [Tadhkirat-ul-Huffaadh (3/1104-1105) and Siyar A’alaam an-Nubalaa(17/558-559)]

I say: So you see from this story that when Ad-Daaraqutnee did what he did with the Ash’aree Al-Baaqilaanee, praising him, calling him the “Imaam of the Muslims” and so on, those who saw him were deluded by it and adopted the Ash’aree beliefs because of that. This is the same case with everyone that praises the people of innovations and desires, for he will cause great amounts of people to enter into their beliefs, especially if he is regarded as one of the righteous and pious individuals, and Allaah knows best.

[2] Saheeh Al-Bukhaaree (6919) and Saheeh Muslim (1716)

[3] He is referring to the book “The Methodology of Ahlus-Sunnah wal-Jamaa’ah in Criticizing Individuals, Books and Groups.” It was released in a new format in its second edition and contains several important additions. We advise the student of knowledge to read it.

Cooperating and Working with Al-Muntadaa Al-Islaamee – Shaykh Muqbil bin Haadee

by AbdurRahman.orgSeptember 29, 2014May 19, 2016

AUTHOR: Shaikh Muqbil bin Haadee Al-Waadi’ee
SOURCE: Tuhfat-ul-Mujeeb ‘alaa As’ilat-il-Haadir wal-Ghareeb (pg. 143-147) [Original source is a tape “Questions from England” recorded in Ramadaan 13, 1416H]
PRODUCED BY: Al-Ibaanah.com

Question: There is a group amongst us (in Britain) called Muntadaa Al-Markaz Al-Islaamee. They are connected with Muhammad Suroor and they sell his books and interact with him. And they have a tazkiyah (approval/recommendation) from Shaikh ‘Abdul-‘Azeez Ibn Baaz and Shaikh Ibn ‘Uthaimeen that encourages cooperating with them and being connected to them. So what is your advice to Al-Muntadaa Al-Islaamee and what is your advice to the Salafees who cooperate and work with them in Da’wah?

Answer: My advice to them is that they return to the condition they were upon when they were spreading the Qur’aan and Sunnah in their magazine “Al-Bayaan” and in their magazine “As-Sunnah”. We were extremely pleased with the magazine “As-Sunnah” and likewise with the magazine “Al-Bayaan”. But then the reality became clear – that they were in fact Hizbees (partisans), who called people away from the scholars.

And I advise them to not clash with the Muslim rulers. This partisanship (hizbiyyah) has caused divisions within the unity of the callers to Allaah from among the Ahlus-Sunnah in Yemen, and in the lands of the Haramayn, Najd and in Sudan and in Egypt, as well as in many of the Muslim countries.

They call people to not have any concern for knowledge. There used to be a group of students that was studying with us, then they attached themselves to these people, and all of sudden they started to have contempt for their brothers (other students) and for us.

Studying the Qur’aan and the Sunnah to them is like a seashell (i.e. it is hollow and empty). And performing worship in the masjid to them is also like a seashell. And these are the masaajid, about which the Prophet (sallAllaahu ‘alayhi wa sallam) said: “If one of you makes wudoo (ablution) and he does it well, then he goes out to the masjid – nothing brings him out except the prayer, he does not take one step except that Allaah raises him one level due to it and one sin gets erased from him. So when he prays, the angels do not stop sending their prayers upon him, as long as he is in prayer, saying: ‘O Allaah, bless him, O Allaah, have mercy on him.’ And none of you ceases to be in prayer while he is waiting for the (next) prayer.”

So I say: If Shaikh Ibn Baaz and Shaikh Ibn ‘Uthaimeen gave tazkiyah (approval) to Al-Muntadaa before the Gulf Crisis, then they are both excused from that, because even we ourselves praised the magazine “Al-Bayaan” a lot, and we called people to cooperate in working with them. And if they gave their tazkiyah after the Gulf Crisis – and I don’t think that is so – then they are both considered to be in error. So I say to the two Shaikhs: These people have split the Muslims here in Yemen and they have turned to attacking and showing enmity to the Ahlus-Sunnah. Rather, their harm has become great – and I do not say that their harm is greater than that of the Ikhwaan al-Muslimeen – for they are only like scraps as compared to the Ikhwaan al-Muslimeen. And they are the ones who transgress against many of the masaajid of Ahlus-Sunnah, amongst which is a masjid in ‘Aden, the masjid of the people in Buraiqah, which Shaikh Ahmad Ibn ‘Uthmaan is the Imaam of…

So if these two Shaikhs issued a tazkiyah (religious approval), then they should take it back, just as I took mine back when their affair became clear to me during the Gulf Crisis, and when their enmity became apparent to me in Yemen. And from their heads is ‘Abdul-Majeed Ar-Reemee, Muhammad Al-Baydaanee and ‘Abdullaah Ibn Faysal Al-Ahdal. They have begun mocking and ridiculing their brothers. And if you were to read the Qasaa’id (poetic verses) of ‘Abdul-Majeed you would have found them according to the Sunnah, but now they have diluted and melted away.

So I advise the mashaayikh to recant form their approvals (tazkiyaat), for Allaah says in His Noble Book: “And do not argue on behalf of those who deceive themselves. Verily, Allaah does not like anyone who is a betrayer, sinner.” [Surah An-Nisaa: 107]

And He says: “Have you not seen those who claim sanctity for themselves (i.e. given themselves tazkiyahs). Nay, but Allah sanctifies whom He wills. And they will not be dealt with unjustly, even equal to the extent of a fateel (small thread).” [Surah An-Nisaa: 49]

And He says in His Glorious Book: “So do not purify (give tazkiyah to) yourselves, He knows best who has Taqwaa.” [Surah An-Najm: 13?]

And they use this tazkiyah (approval) for the purpose of deceiving the people, so it is not acceptable if it is used for this time, because it has become clear from them that they attack Shaikh Al-Albaanee and that they criticize Shaikh Ibn Baaz, when he issued a fatwa allowing the treaty with the Jews during the Gulf Crisis. And they rejoice at this so that they can chase the people away from the scholars, because no one has remained with them! So they say: “We have no choice for these people, except to attack their scholars, because we (ourselves) are scholars.” And if their Shaikh opposes them he suddenly becomes from the Takfeeri group!

They invited Abu Suhaib, who was Syrian, to teach amongst them. So after he taught amongst them for as long as Allaah willed, they said: “We feel that the fruits of your teaching should be repaid to you, so pick any land and we will give you the proper permits. So he responded: “The lands belong to Allaah and do not belong to you. Cut off the salary you pay me because I don’t want it.” Then the students remained with him and all praise be to Allaah not one student was produced from them. Even though they are troublemakers, still by Allaah’s Grace, they have no effect. So I advise the Salafi brothers to stay far away from these Hizbees (partisans), because they are not looking for anything except to build the membership of their party.

And if ‘Aqeel Al-Muqtaree comes to you, or Muhammad Al-Mahdee or other than these two, and the people say: “This is a scholar from the scholars of Yemen”, then do not host him or allow him entry. And do not attend his lectures, because he only goes touring around for the sake of collecting dollars!

And one brother who came from America informed me that they were touring through America, giving lectures, and they would say: “The one who supports an orphan and me are like this!”[1] So a man from the crowd stood up – and he was looking for aid for Bosnia and Herzog – and said: “The one who supports the orphan is the one who feeds him not the one who begs.” So they began to dispute with one another all because of the worldly matters (Duniyaa)!

When worldly aspirations enter into the Da’wah, it’s blessing diminishes, as Allaah says: “Does not the sincere worship belong to Allaah?” [Surah Az-Zumar: 3] And He says: “And they were not commanded except to worship Allaah, making their worship (Religion) sincerely to Him (alone).” [Surah Al-Bayyinah: 5]

As for their magazine of begging, which we call “Al-Furqah” (causing divisions) Magazine, and which they call “Al-Furqaan” (The Criterion), then I challenge them to bring any of its issues which doesn’t have begging in it. And I challenge Muhammad al-Mahdee to bring forth a student of knowledge that can be studied under. Rather, you find that he has transformed ‘Abdullaah Ibn Ghaalib, Muhammad Al-Baydaanee and many others, for they used to be students of knowledge here (in Yemen), but then he deluded them and misled them!

And I forgot to mention Muhammad Al-Hadeeyah who came charging from Sudan to Riyadh, then to Jeddah, then to Qatar and then to Abu Dhabi, then to Dubai, all for the purpose of building a masjid for the Sufis!

So I advise you to stay far away from these individuals! And perhaps someone may say: “So then who should we study under?” So my response is: I hold that it is an obligation on our noble brothers in the lands of the Haramayn and Najd to send to their brothers some people (to teach them) who are not Hizbees (partisans). And it is an obligation on us also, to send to our brothers in England some of our students who can be studied under, even if they stay for three or five months.

Therefore I say: It is an obligation to turn our attention to the Qur’aan and the Sunnah. As for the lectures of the innovators, then you will see them stampeding and ramming (like wild beats) in their lectures, but then when they finish, they say: “We have a project for establishing an educational center.” And this educational center is in the district of Daleel.

So I advise the brothers – may Allaah preserve them – to request from Shaikh Ibn Baaz – may Allaah preserve him – that he send to them someone that can teach them. And I advise my brothers here (in Yemen), that one of them should go to (them) and stay for three months, then return and someone else go. This does not fall into the realm of advice only; rather I consider it to be an obligation. But I don’t mean that a brother should arrive at England and then they waste his time by traveling around or that he doesn’t find students who want to seek knowledge from him. So they must learn some Arabic, ‘Aqeedah (Creed), Islamic Fiqh and Hadeeth of the Prophet (sallAllaahu ‘alayhi wa sallam).

Footnotes:

[1] Translator’s Note: This is a hadeeth from Allaah’s Messenger

A Brief Overview of some Deviant Sects – Shaykh Uthaimeen

by AbdurRahman.orgSeptember 29, 2014February 25, 2015

A Brief Overview of some Deviant Sects

AUTHOR: Imaam Muhammad bin Saalih Al-‘Uthaimeen
SOURCE: His explanation of Lum’at-ul-‘Itiqaad of Ibn Qudaamah (pg. 161-163)
PRODUCED BY: Al-Ibaanah.com

There are certain signs that indicate people of innovation, such as.

1. They attribute themselves to something other than Islaam and the Sunnah, due to what they have introduced from innovations in speech, action and belief.

2. They cling fanatically to their opinions and do not turn to the truth, even if it is clearly conveyed to them.

3. They hate the scholars of Islaam and the Religion.

From their groups are:

1. Ar-Raafidah – They are the ones who go to extremes with regard to the Members of the Household (Aali Bait). They declare the companions that opposed them as being disbelievers or they accuse them of evil (fisq). They are divided into many sects, among which are the extremists, who claim that ‘Alee is god, and among which are other than them. Their innovation first appeared during the Khilaafah of ‘Alee bin Abee Taalib when ‘Abdullaah bin Saba’ said to him: “You are God.” Due to this, ‘Alee commanded that they be set on fire. However, their leader, ‘Abdullaah bin Saba’, escaped to another city.

They hold various views concerning the Attributes of Allaah, so among them are those who performtashbeeh, those who perform ta’teel and those who are in conformity (with the correct view of the attributes). They are called the Raafidah because they rejected (rafd) Zayd bin ‘Alee Ibnul-Husayn bin ‘Alee bin Abee Taalib, when they asked him about Abu Bakr and ‘Umar and so he said “rahimahullaah” for both of them.

So they rejected him and distanced themselves from him. And they named themselves Shee’ah because of their claim and notion that they are taking sides (tashayu’) with the Aali Bait and that they support them and that they are reclaiming their right to Imaamship.

2. Al-Jahmiyyah – They attribute themselves to Al-Jahm bin Safwaan who was killed by Saalim or Salim bin Ahwaz in the year 121H. Their views concerning the Attributes of Allaah are composed ofta’teel (denial) and nafee (negation). Concerning Al-Qadar, they hold the opinion that mankind is coerced to do deeds (al-jabr).

Their view concerning Eemaan is that of Irjaa, which means that they believe Eemaan is merely the confirmation of the heart, and that statements and actions are not part of Eemaan. So according to them, someone who commits a major sin is a believer with complete Eemaan (i.e. Eemaan does not increase or decrease). So they are the Mu’atazilah, Jabariyyah and Murji’ah all in one and they are divided into many sects.

3. Al-Khawaarij – They are the ones who set out to kill ‘Alee bin Abee Taalib (radyAllaahu ‘anhu) due to his rulership. Their methodology consists of freeing themselves from ‘Uthmaan (radyAllaahu ‘anhu) and ‘Alee (radyAllaahu ‘anhu), setting out against the Imaam if he opposes the Sunnah and declaring disbelief upon the one who commits a major sin. They believe that this type of person will remain in the Hellfire forever. They are divided into numerous groups.

4. Al-Qadariyyah – Their methodology consists of negating Al-Qadar from the actions of the servant and that his desire and ability are independent from the Desire and Ability of Allaah. The first to manifest this view openly was Mu’bad Al-Juhnee, in the last part of the era of the Sahaabah. He learned it from a Majoosee man from Al-Basrah.

They are divided into two groups, one that is extreme and one that is not extreme. The extremist group rejects the attributes of knowledge, desire, ability and creating from Allaah in favor of the actions of the servant. This type of people has now become extinct or close to it. Those that are not extreme believe that Allaah is knowledgeable of the actions of the servant. However, they reject its occurring by His desire, ability and creating. This is what their belief is founded upon.

5. Al-Murji’ah – They believe that actions are deferred from Eemaan (Al-Irjaa). Thus actions, according to them, are not part of it. Eemaan is simply the complying of the heart. Thus the sinner, according to them, is a believer with complete Eemaan, even if he does what he does from the disobedient acts or he abandons what he abandons from the obedient acts. And if we ruled that someone that abandoned one of the commandments of the Religion is a disbeliever, then that would be due to the absence of the complying in his heart not due to his abandonment of that deed. These are the views of the Jahmiyyah. And it, along in comparison with the views of the Khawaarij, are the two opposite extremities.

6. Al-Mu’atazilah – They are the followers of Waasil bin Ataa’, who withdrew (‘Itizaal) from the gathering of Al-Hasan Al-Basree. He determined that the sinner is in a level between two levels. Thus, he is neither a believer nor a disbeliever, yet he will reside eternally in the Hellfire. ‘Amr bin ‘Ubaid followed him in that and their views concerning the Attributes of Allaah are based on ta’teel, like the Jahmiyyah, and concerning Al-Qadar, like that of the Qadariyyah.

They reject the relation of the Qadaa and the Qadar of Allaah to the actions of the servant. In regards to the one who commits a major sin, they hold that he will remain in the Hellfire forever and that he is extracted from the fold of Eemaan into a level between the two levels of belief and disbelief. Thus they oppose the views of the Jahmiyyah in regards to these two principles.

7. Al-Karaamiyyah – They are the followers of Muhammad bin Karaam, who died in 225H. They incline towards tashbeeh and hold the belief of Irjaa. They are further divided into numerous groups.

8. As-Saalimah – They are the followers of a man who was called Ibn Saalim. Their views consist of tashbeeh.

These are the groups mentioned by the author. He then said “And those similar to them”, such as the Ash’ariyyah. They are the followers of Abul-Hasan ‘Alee bin Ismaa’eel Al-Ash’aree. At first, he inclined towards the views of the Mu’tazilah sect, until he reached forty years of age. Then he openly announced his repentance from that to the public and exposed the falsehood of the Mu’tazilah. So he took hold of the methodology of the Ahl-us-Sunnah, may Allaah have mercy on him.

As for those who attribute themselves to him, they remained upon a specific methodology, which is known as the Ash’ariyyah sect. They do not confirm any of Allaah’s attributes, except seven, which they believe are proven by intellect. And they distort the meaning of the rest of them. The seven (they affirm) are the ones mentioned in this verse:

“He is Living, Knowing, Able and has Speech
Desire, and likewise Hearing and Seeing”

They also commit other innovations with regard to the meaning of Speech, Al-Qadar and other than that.

Published: July 11, 2004 | Modified: July 11, 2004

A Glimpse into the Khawaarij – Shaikh Saalih Al-Fawzaan

by AbdurRahman.orgSeptember 29, 2014March 18, 2015

AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: Lamha ‘an-il-Firaq-id-Daalah (pg. 31-37) w/ notes by Shabbaab Ar-Raajihee
PRODUCED BY: Al-Ibaanah.com

The Khawaarij are those who revolted (i.e. made khurooj) against the ruler during the last part of ‘Uthmaan’s Khilaafah. Their revolting resulted in the murder of ‘Uthmaan (radyAllaahu ‘anhu).

Then their evil increased during the Khilaafah of ‘Alee (radyAllaahu ‘anhu) and they rebelled against him, declaring him to be a disbeliever. They also pronounced disbelief on the Companions, because they would not agree with them in their (false) beliefs. So they ruled that all those who opposed them in their views were disbelievers. As a result, they pronounced disbelief on the best amongst creation – the Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). Why was this (?) – because they did not agree with them on their misguidance and disbelief.

Their Beliefs: They do not adhere to the Sunnah and the Jamaa’ah, nor do they obey the leader. Rather, they hold rebelling against him and renouncing allegiance to him to be from the Religion,[1] contrary to the advice of Allaah’s Messenger of giving obedience and contrary to what Allaah has commanded in His saying: “Obey Allaah and obey the Messenger and those in authority amongst you.” [Surah An-Nisaa: 59]

So Allaah made obeying the ruler part of the Religion, and the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) made obeying the ruler part of the Religion, as is found in his saying: “I counsel you to have Taqwaa of Allaah and to hear and obey, even if a slave should take command over you. For indeed, whosoever lives amongst you, will see many differences…” [2]

So obeying the Muslim Ruler is part of the Religion (of Islaam). But the Khawarij say: “No, we are free (from this).” This is the way of insurrection and rebellion today!

So the Khawaarij are those who seek to cause division to the main unified body of Muslims and to revolt against the leaders – and there is disobedience to Allaah and His Messenger in doing this. They also hold that the person who commits a major sin is a disbeliever.

So someone that commits a major sin – a fornicator, a thief, one who drinks alcohol, for example – are all considered disbelievers by them. On the contrary, Ahl-us-Sunnah wal-Jamaa’ah hold such a person as a “Muslim with deficient Eemaan”[3] and they call him a “sinner in the Religion.” So he is a “believer” due to his Eemaan, while being a “sinner” due to his major sin. This is because nothing expels one out of the fold of Islaam except Shirk and the well-known things that nullify one’s Islaam. As for the sins that are below Shirk, then they do not cause one to be expelled from the fold of Eemaan, even if they are major sins. Allaah says: “Verily Allaah does not forgive that Shirk (association of partners in worship) be committed with Him, but he forgives what is lower than that (of sins) to whom He wills.” [Surah an-Nisaa: 48, 116]

The Khawaarij say: “The one who commits a major sin is a disbeliever, he will not be forgiven and he will reside in the Hellfire forever.” And this is contrary to what is stated in the Qur’aan. The reason for this is because they do not have understanding (of the Religion).

Take note that the cause for their falling into these (false beliefs) was their lack of knowledge. This is because they are a people intense in their worship, prayer, fasting and recitation of the Qur’aan. And they have a strong fervor for the Religion, but they do not have knowledge – and this is the problem.

So going to great lengths and exerting oneself in piety and worship must be accompanied by knowledge and understanding of the Religion. This is why the Prophet (sallAllaahu ‘alayhi wa sallam) described them to his Companions in the following manner: That the Companions would look down upon their own prayer as compared to their prayer and on their worship as compared to their worship. Then he said: “They will shoot out from the Religion just as the arrow shoots out from a hunted game”[4] – in spite of their worship and in spite of their righteousness and their praying Tahajjud at night.

So because their exertion was not based upon a correct foundation, nor upon authentic knowledge, it became a misguidance, a plague and evil upon them and upon the ummah.

And furthermore, it is not known from the Khawaarij – for one day – that they fought against the disbelievers ever! Instead, they only fight with the Muslims, as the Prophet (sallAllaahu ‘alayhi wa sallam) said: “And they will kill the People of Islaam, while leaving alone the people of Awthaan (idols).” [5]

So we have not come to know in the history of the Khawaarij that one day they fought against the disbelievers and polytheists. Rather, they are always fighting against the Muslims. They killed ‘Uthmaan and they killed ‘Alee bin Abee Taalib. They killed Az-Zubayr Ibn-ul-‘Awaam and killed the best of the Companions. And they have not stopped killing Muslims.

And this is all due to their ignorance of the Religion of Allaah. But in spite of this, they had piety and worship, but since these were not founded upon authentic knowledge, it became a disease on them. This is why the great scholar, Ibn Al-Qayyim (rahimahullaah) said in his description of them:

“They have textual evidences, which they fall short of in understanding
So they have been given shortness in knowledge.” [6]

So they use texts as evidences but yet they do not comprehend them. They use as evidence texts from the Qur’aan and the Sunnah concerning the threat for committing sins, but they do not comprehend their meanings. They do not refer them back to the other texts, in which there is found a promise for forgiveness and the acceptance of repentance for those whose sins are less than Shirk. So they accept one part and leave off another part – all of this due to their ignorance.

So having an over-protective love for the Religion and enthusiasm are not sufficient. They must be founded upon knowledge and understanding of Allaah’s Religion. This is so that they can be produced from knowledge and so that they can be put in their proper place.

So over-protective love for the Religion is good and enthusiasm is good, but they must be guided and directed by the following of the Qur’aan and the Sunnah.

There is no one with more precedence in the Religion nor more sincere to the Muslims than the Sahaabah (the Comapnions), but in spite of that, they fought against the Khawaarij due to their danger and their evil.

‘Alee bin Abee Taalib fought against them such that he slaughtered them with the worst of killings in the incident of Nahrawaan. By doing this, he realized what the Prophet (sallAllaahu ‘alayhi wa sallam) informed us of in that the Prophet (sallAllaahu ‘alayhi wa sallam) gave the good tidings to the one who killed them of goodness and Paradise. So ‘Alee bin Abee Taalib, he was the one who killed them – so he received this good tiding from Allaah’s Messenger.[7] He killed them in order to prevent their evil from befalling the Muslims.

It is an obligation on the Muslims in every generation, if they should become aware of the existence of this wicked methodology, that they remedy it by calling to the Way of Allaah first and educating the people about it. But if they do not accept this, then they must fight against them in order to prevent their evil.

‘Alee bin Abee Taalib (radyAllaahu ‘anhu) sent his cousin, ‘Abdullaah bin ‘Abbaas – the Habr (scholar) of the ummah and the Turjumaan (Interpreter) of the Qur’aan – to them. So he debated with them and six thousand amongst them repented and returned back, but many remained behind and did not repent. So at this point, the Ameer-ul-Mu’mineen, ‘Alee bin Abee Taalib, along with the Sahaabah, fought against them. This was in order to prevent their evil and harm from befalling the Muslims.

So this is the sect known as Al-Khawaarij and their beliefs.

Footnotes:

[1] In our time, perhaps the one who believes that we must hear and obey the leaders in matters that are not sinful, are labeled as government agents or kiss-ups or gullible simpletons! So you will see them attacking the leaders and exposing their faults to the public from the mimbars and in their gatherings. And Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Whoever desires to advise the sultaan (authority) about a matter, then he must not expose it in public, but rather he should take him by his hand and go in privacy with him. So if he accepts (the advice) then that is (reward) for him, and if he doesn’t (accept) then he has conveyed what will be held against him.” Reported by Ahmad (3/404) from the narration of ‘Iyyaad bin Ghanam (radyAllaahu ‘anhu) Ibn Abee ‘Aasim also reported it in his book As-Sunnah (2/522).

And when the leader bars one of them from speaking in public gatherings, they rally together and go out in demonstrations, thinking – out of ignorance on their part – that barring someone from speaking or putting someone in jail justifies rebellion! Did they not hear the Prophet’s statement found in the narration of ‘Awf bin Maalik Al-Ashja’ee (radyAllaahu ‘anhu) in Saheeh Muslim (1855): “…No, so long as they establish the prayer.” And in the hadeeth of ‘Ubaadah bin As-Saamit (radyAllaahu ‘anhu) found in the two Saheeh Collections, the Prophet said: “…unless you see clear and open disbelief, by which you will have proof before Allaah in the matter.” This was his (sallAllaahu ‘alayhi wa sallam) response to the Companions when they questioned him, seeking permission to fight against the oppressive leaders.

Do they not know how long Imaam Ahmad remained locked up in prison? And where did Shaikh-ul-Islaam Ibn Taimiyyah die?! Wasn’t Imaam Ahmad put in jail for several years and whipped because he would not say that the Qur’aan was created? So why then did he not order the people to revolt against the Khaleefah? Don’t they know that Shaikh-ul-Islaam stayed in prison for more than two years and died while in it? Why did he not command the people to revolt against the leader? And on top of this, these scholars had a high position in terms of virtue and knowledge, so what about those who are less than them??? Indeed these ideologies and actions did not come to us except after the youth began to take their knowledge from such and such modern-day thinker and from such and such literary poet and from such and such Islamic writer, abandoning the scholars and placing their books behind their backs to be forgotten! Wa laa hawla wa laa quwata ilaa billaah!

[2] An authentic hadeeth reported by Ahmad, Ibn Maajah, At-Tirmidhee, Al-Haakim and many others [Abridged by the translator].

[3] Even if they commit a sin thinking it to be trivial (Istikhfaaf), they do not commit disbelief so long as they do not make it lawful (Istihlaal), contrary to what some of them say: That a person who commits a sin thinking it to be trivial, commits disbelief that takes him out from the Religion. This statement is the essence of the beliefs of the Khawaarij as our Shaikh, Shaikh ‘Abdul-‘Azeez Ibn ‘Abdillaah Bin Baaz said when he was asked about it in Taa’if in 1415H.

[4] Part of a long hadeeth reported by Ahmad, Muslim, Al-Bukhaaree and others from several of the Companions [Abridged by the translator]

[5] Part of a long hadeeth reported by Ahmad, Muslim, Al-Bukhaaree and others [Abridged by the translator]

[6] Nooniyyah of Ibn Al-Qayyim (pg. 97)

[7] Al-Bukhaaree reported in his Saheeh (6930), Muslim in his Saheeh (1066), Ahmad in his Musnad (1/113), Ibn Abee ‘Aasim in his As-Sunnah (914) and ‘Abdullaah bin al-Imaam Ahmad in his As-Sunnah (1487): From ‘Alee (radyAllaahu ‘anhu) who said: “I heard Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) say: ‘Towards the last days, a people will emerge who will be young in age and have foolish ideas. They will speak with the best speech of the creatures. Their Eemaan will not go past their throats. So wherever you encounter them, kill them, for indeed there will be a reward for the one who kills them on the Day of Judgement.’”

After narrating a hadeeth about the Khawaarij and their signs, Abu Sa’eed Al-Khudree (radyAllaahu ‘anhu) said: “Twenty or more than twenty of the Companions of Allaah’s Messenger narrated to me that ‘Alee was in charge of killing them.” Reported by Ahmad in his Musnad (3/33) and his son ‘Abdullaah in As-Sunnah (1512).

Published: July 11, 2004 | Modified: July 11, 2004

A Glimpse into the Shee’ah – Shaikh Saalih Al-Fawzaan

by AbdurRahman.orgSeptember 29, 2014January 31, 2018

Author: Shaikh Saalih Al-Fawzaan
Source: Lamhah ‘anil-Firaq-id-Daalah (pg. 38-39)
Produced By: Al-Ibaanah.com

The Shee’ah are those who have split off and taken sides with the Members of the Prophet’s Household (Ahlul-Bayt). Originally, the word tashayyu’ (splitting into factions) meant: Following and Aiding (someone).

Allaah says: “And verily from his (Nooh’s) shee’ah (i.e. those who followed his way) was Ibraaheem.” [Surah As-Saaffaat: 83] Meaning: Ibraaheem was from his followers and among the supporters of his Religion.

Then afterward, this word began to be applied to this deviant sect that claims to be followers of the Members of the Household, which consists of ‘Alee bin Abee Taailb (radyAllaahu ‘anhu) and his offspring.

They allege that ‘Alee (radyAllaahu ‘anhu) deserved to be commissioned with the Khilaafah after the Messenger (sallAllaahu ‘alayhi wa sallam), and that Abu Bakr, ‘Umar, ‘Uthmaan and the Companions (in general) oppressed ‘Alee, usurping the Khilaafah from him.

This is what they claim. But they are lying in this matter since the Companions unanimously agreed on giving the pledge of allegiance (bay’ah) to Abu Bakr. And amongst these Companions was ‘Alee himself, who pledged his allegiance to Abu Bakr, and thereafter to ‘Umar and then ‘Uthmaan. So this means that in reality, they (i.e. the Shee’ah) hold ‘Alee to be deceitful!

They also deem all of the Companions to be disbelievers except for a few amongst them. And they have turned to invoking curses on Abu Bakr and ‘Umar, labeling them as the “Two idols of Quraish”

From their beliefs and practices is that: They go to extremes with regard to the Imaams from the Members of the Household, giving them the right to legislate laws and abrogate rulings (in Islaam) because they claim that the Qur’aan is distorted and deficient.

This is to the point that they have resorted to taking their Imaams as lords besides Allaah. So they have built tombs over their graves and erected shrines for them, making Tawaaf around them, presenting sacrificial animals to them and swearing oaths to them!

The Shee’aah have split up into further denominations, some less dangerous than others and some worse than others. Amongst these denominations are the Zaydees, the Raafidees, the Isma’eelis, the Faatimees, the Qaraamitees and so on and so forth – a large amount of groups and numerous denominations.

So it is like this – everyone who abandons the truth will not cease to be upon differing and division. Allaah says:

“So if they believe in the same thing you believe (i.e. Prophet and Companions), then they are rightly-guided. But if they turn away, then they are only in divided opposition (amongst themselves). So Allaah will suffice for you against them. And He is the All-Hearer, the All-Knower.” [Surah Al-Baqarah: 137]

So whoever abandons the truth will be tested with falling into falsehood, deviation and division, which all lead to no other result except destruction, and we seek refuge in Allaah!

The Shee’ah have split up amongst themselves into numerous sects and denominations, and likewise the Qadariyyah. The Khawaarij have also split up into various denominations (amongst themselves), such as: The Azaariqah, the Hurooriyyah, the Najdaat, the Safriyyah and the Ibaadiyyah. Amongst them are those who are extreme in their beliefs and amongst them are those who are less than that.

A Refutation of the Hadaadee Sect – Shaikh Saalih Al-Fawzaan

by AbdurRahman.orgSeptember 29, 2014March 18, 2015

AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: Al-Ajwibat-ul-Mufeedah ‘an As’ilat-il-Manaahij-il-Jadeedah (pg. 123-125) [2nd Edition]
PRODUCED BY: Al-Ibaanah.com

[62] Question: Some people hold certain Imaams, such as Ibn Hajr, An-Nawawee, Ibn Hazm, Ash-Shawkaanee and Al-Bayhaqee to be innovators. Is this view of theirs correct?

[62] Answer: These Imaams have such virtues, profound knowledge, benefiting of the people, great efforts in safeguarding and spreading the Sunnah, and amazing books, the likes of which overwhelm and cover up what they had of errors, may Allaah have mercy on them.

We advise the students of knowledge to not preoccupy themselves with these matters since that will deprive them of knowledge. The person that follows after these matters regarding the Imaams will be prevented from seeking knowledge and thus become preoccupied with fitnah and love for disagreement between people. [1]

We counsel everyone to seek knowledge, being persistent in that and busying themselves with it instead of matters that have no benefit.

An-Nawawee, Ibn Hazm, Ibn Hajr, Ash-Shawkaanee and Al-Bayhaqee were all great scholars and considered trustworthy in the eyes of the people of knowledge. And they have authored tremendous books and Islamic sources, which Muslims constantly refer back to, the likes of which drown out what errors and faults they had, may Allaah have mercy on them.

But what about you, O ignorant one, what do you have? You who searches and spies on Ibn Hajr and Ibn Hazm and those mentioned along with them, when they have already passed away? What have you benefited the Muslims with?? What knowledge have you gathered?? Do you know what Ibn Hajr and An-Nawawee knew?? Have you presented something to the Muslims like that of Ibn Hazm and Al-Bayhaqee?? SubhaanAllaah!!! May Allaah have mercy on the person who acknowledges his level.

“Your knowledge is little, so you have a lot of nerve.
And your piety is little, so you speak out (shamelessly).”

Jamaal bin Fareehaan Al-Haarithee commented in the footnote saying:

[1] There has sprouted a small group that claims Salafiyyah, yet Salafiyyah is free from them. They are represented by their leader, Mahmood Al-Haddaad, whom we mentioned previously. So their main concern became: Digging up the mistakes of the highly distinguished Imaams and Muhadditheen. Yes, Ibn Hajr and An-Nawawee fell into some of the errors of the Ashaa’irah, which the scholars have noted about them. The great scholar Ibn Baaz’s comments on Ibn Hajr’s bookFath-ul-Baaree are well known and famous. However, we don’t take these errors as an opportunity to publicize their faults and to coordinate gatherings in order to condemn them. This is since their main focus was not to call the people to innovation. Rather, they aided the Sunnah and verified issues with evidences. So they should not be associated with the people of innovation, those who call to it and oppose the methodology of the Salaf, inwardly and outwardly.

But in spite of this, we say – and we said this before – that we do not remain silent about errors and oppositions (to the Sunnah). Rather, they are to be clarified in accordance to what the situation and place calls for. At any rate, asking Allaah to have mercy on the people of innovation is permissible, so long as they are still within the fold of Islaam, and there is no evidence to restrict this.

Furthermore, the scholars have praised Ibn Hajr and An-Nawawee, and their books Fath-ul-Baareeand Sharh Saheeh Muslim, and they have considered them as followers of the Sunnah and people of Hadeeth. And they have used as support their opinions that are in accordance with the truth, which are many, and avoided their errors, which are few, all praise be to Allaah.

Shaikh ‘Abdullaah, the son of Shaikh Muhammad bin ‘Abdil-Wahhaab, said: “Furthermore, we seek assistance from the Tafseer books that are widespread and regarded (by the ummah) in order to understand the Book of Allaah…and in order to understand the hadeeth, we use the explanations of the distinguished Imaams, such as Al-‘Asqalaanee and Al-Qastalaanee for Al-Bukhaaree’s collection, and An-Nawawee for Muslim’s collection.” And he said: “What an excellent feat An-Nawawee accomplished in his compilation of the book al-Adhkaar.” [From the book Ad-Durar As-Sanniyyah: 1/127 and 133]

The great scholar and Muhaddith, Shaikh Al-Albaanee, may Allaah have mercy on him, said: “The likes of An-Nawawee and Ibn Hajr Al-‘Asqalaanee and those similar to them, it is injustice to say about them that they were from the people of innovation. I am aware that they were from the Ashaa’irah, however, they did not intend to oppose the Book and the Sunnah. Rather, they felt and thought that what they inherited from the Ash’aree Creed, they thought two things about this: First: They thought that Imaam Al-Asha’ree held these views, but he only held these views in the past. Second: They thought that it was correct, but it was not correct.” [End of quote from the tape “Who is the Disbeliever and who is the Innovator”]

So if it said: “Why are excuses made for An-Nawawee and Ibn Hajr, and the Ta’weel (distorted interoperation of Allaah’s Attributes) that came from them, but no excuses are made for Sayyid Qutb, Hasan Al-Bannaa, Al-Mawdoodee and their likes?” The answer to this comes from two angles:

First: There is a huge difference between these two groups. For indeed An-Nawawee and Ibn Hajr have such educational contributions and benefit to the Muslims that are enough to cover up what occurred from them of errors. And also the scholars have cautioned and warned against these errors, so the danger has ceased due to this caution. As for Sayyid Qutb and Hasan Al-Bannaa, they have no educational or physical contributions, nor have they produced benefit for the Muslims like that of An-Nawawee, Ibn Hajr and other major Imaams.

Second: An-Nawawee and Ibn Hajr did not call the people to their errors, nor did they call to partisanship, or to declaring societies to be disbelievers. They did not call to the unifying of ranks between the Rawaafid, Christians, Majoos, deviant sects and Muslims. And the Muslim societies were not harmed as a result of their errors, contrary to Sayyid Qutb, Hasan Al-Bannaa and their likes, since these individuals don’t believe a distinction should be made between the false and corrupt, rather, disbelieving creeds and the correct and pure Creed. Nor do they believe that there should be a distinction between the Raafidee, Christian, etc. and the Muslim. They have only brought harm to the Muslims and not any rectification. Many people (unfortunately) cling fanatically onto their views, which are in opposition to the Book and the Sunnah, and hold enmity for the people of the Sunnah. And this is from the greatest of dangers!

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Do Politics Exist in Islaam? – Shaikh Muhammad Amaan Al-Jaamee

by AbdurRahman.orgSeptember 29, 2014March 18, 2015

AUTHOR: Shaikh Muhammad Amaan Al-Jaamee [D. 1416H]
SOURCE: Sharh Shuroot-is-Salaat (pg. 37-38)
PRODUCED BY: Al-Ibaanah.com

Many people shun politics because they think that it doesn’t exist in Islaam. Politics does exist in Islaam. It is deep and profound. Unfortunately, many of the politicians today are unaware of Islamic politics. Politics today consists of deception, lying, flattery, and hypocrisy in most cases. However, Islamic politics is contrary to this. Islamic politics means: Good planning and management. By it, you will learn how to get out of situations without falling into lying. And you will know how to give precedence to advantages over disadvantages. You will know how to prioritize if there are evils, i.e. how to commit the least evil in order to avoid a greater evil. Knowing these things is from the politics that are religiously legislated.

What also falls under legislated politics is when the Messenger left the hypocrites to stay amongst the ranks of the Companions, even though he knew who they were, out of fear that it would be said that Muhammad kills his Companions. If he (sallAllaahi ‘alayhi wa sallam) were to have killed the hypocrites, whom he knew by name, the people who are not aware of the facts would have made a big issue out of it, as the saying goes: “They make a mountain out of a pebble.”

So the people would say: “Muhammad has started to kill his Companions.” This would then have harmed the course of the Da’wah (Call to Islaam), impeding it from moving forward. So it would have been halted and the enemies would have increased. Therefore, it was a greater advantage to let this number of people remain amongst the ranks of the Muslims for it would ensure that the Call to Islaam continues to progress in the world.

Another example of religiously legislated politics is when Allaah’s Messenger (sallAllaahi ‘alayhi wa sallam) saw the manner in which many people would be harmed by the door of the Ka’bah. The Messenger of Allaah (sallAllaahi ‘alayhi wa sallam) strongly wished to demolish the Ka’bah, connect it to the ground and then make two doors for it – a door from which people would come in and another door from which they would exit instead of the hardship and turmoil the people were going through at that time. However, as he (sallAllaahi ‘alayhi wa sallam) told ‘Aa’ishah: “If it were not for the fact that your people had just come out of the Days of Ignorance, I would surely have done that.”

If the Prophet (sallAllaahi ‘alayhi wa sallam) were to have demolished the Ka’bah and return it back to the structure of Ibraaheem, connecting the door to the ground, the people would have found great ease as they would have been able to enter from here and exit from there. Instead (at the time of the Prophet), the only thing that could be found was people climbing up and lining up on the backs of others. Whoever paid something would be pulled by his hand and mounted on top (of the backs of people to reach the elevated door). And whoever did not pay would be turned away and thrown to the floor.

However, all of this was a lesser evil – even though it caused hardship and grief to some people – than if it were to be said that Muhammad has begun to demolish the Ka’bah. If news of this were to spread throughout the earth, people would be hindered from entering Islaam. So by not doing that, he (sallAllaahi ‘alayhi wa sallam) was choosing the lesser of the two evils. This is a form of legislated politics. Examples of this are many. If you study the written works on religious politics by Imaam Ibn Taimiyyah, his student, Ibn Al-Qayyim, and others, you will realize that politics do exist in Islaam. However, it is honest politics and not false. So we should know this precisely.

So if you understand Islaam in terms of its beliefs, its acts of worship, its interactions and all of the other subjects that we mentioned – if you know all of this – you would be taking from the original source. You would be taking from the niche of prophethood. At this point, you would know where the Saved Sect is. But as before this, then no, you wouldn’t. You would be aligning yourself with everyone out there.

Today you hear about certain groups that call themselves the Islamic Group aligning themselves with Communists, secularists, and nationalists in supporting the oppressor over the oppressed. Why is this? It is due to their lack of understanding the Religion. It is just a mere claim – “Islaam, Islaam, Islaam!” This is not an empty word. Islaam is a Religion of actions. Acquire knowledge before you speak and act. This is how you will come to know the Saved Sect, which everyone wishes to be a part of.

Published on: August 26, 2007

Al-Mawdoodee and his Denial of the Dajjaal – Shaykh Jamaal Al-Haarithee

by AbdurRahman.orgSeptember 29, 2014March 18, 2015

AUTHOR: Jamaal bin Fareehaan Al-Haarithee
SOURCE: Al-Ajwibat-ul-Mufeedah ‘an As’ilat-il-Manaahij-il-Jadeedah (pg. 92-94) [2nd Edition]
PRODUCED BY: Al-Ibaanah.com

First: Al-Mawdoodee:

He said in his book Rasaa’il wa Masaa’il (pg. 57, 1351H Edition): “The Messenger of Allaah used to think that the Dajjaal would appear during his time or close to his time. However, 1350 years have passed on this speculation (from the Prophet), many long centuries, and still the Dajjaal has not appeared. So this proves that his (sallAllaahu ‘alayhi wa sallam) speculation was not correct!!” In the 1362H edition of the book, he added to this, saying: “However, 1350 years have passed …and still the Dajjaal has not appeared. So this is the reality.” This is a clear rejection of the advent of the Dajjaal, for which there are many authentic ahaadeeth reported informing of his coming.

He also said (pg. 55): “It is confirmed that everything that has been reported in his ahaadeeth concerning the Dajjaal was just the opinion and estimation of the Prophet (sallAllaahu ‘alayhi wa sallam), and that he had doubts over this issue.” Is this not a clear rejection of the Dajjaal and a denial of the reports of the Messenger about whom Allaah said:

“And he does not speak from his own desire, rather it is revelation that is revealed to him.”[Surah An-Najm: 3-4]

He also says in his book Arba’atu Mustalahaat-ul-Qur’aan al-Asaasiyah (pg. 156): “Allaah commanded the Prophet (sallAllaahu ‘alayhi wa sallam) in Surah An-Nasr to ask his Lord’s forgiveness for what occurred from him from deficiencies and shortcomings with regard to fulfilling the obligations – i.e. the obligations of prophethood.” We seek Allaah’s refuge from such a lie!! Is it not sufficient for him that Allaah described His Prophet (sallAllaahu ‘alayhi wa sallam) with the characteristic of servitude (‘uboodiyyah), which is the most perfect of human characteristics? He described him with this attribute (i.e. slave of Allaah) in many verses throughout His Book. Where is he with respect to the Prophet’s statement in the hadeeth about the three people that asked about his (sallAllaahu ‘alayhi wa sallam) worship – and it is as if he is replying to this issue – in which he (sallAllaahu ‘alayhi wa sallam) said: “As for me, then I am the most dutiful to Allaah amongst you”?

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This is Suroorism so Beware of it! – Shaykh Muqbil bin Haadee

by AbdurRahman.orgSeptember 29, 2014May 19, 2016

AUTHOR: Imaam Muqbil bin Haadee Al-Waadi’ee
SOURCE: His book Tuhfat-ul-Mujeeb ‘alaa As’ilat-il-Haadir wal-Ghareeb (pg. 179-185)
PRODUCED BY: Al-Ibaanah.com

Question: What is Suroorism and what are its clear signs. Is it real or just part of one’s imagination?

Answer: All praise is due to Allaah, Lord of the worlds and may the peace and blessings of Allaah be on our Prophet, Muhammad, his family and Companions. I bear witness that there is no deity worthy of worship except Allaah – alone and with no partner. And I bear witness that Muhammad is His slave and messenger. To proceed:

Suroorism is an ascription to the brother Muhammad Suroor Zayn-ul-‘Aabideen. He used to be in Kuwait where he came out with some good books in which he clarified the beliefs of the Shee’ah, as well as other good books. Then he moved to Germany and then to England where he eventually settled. There, he produced the Magazine entitled “Al-Bayaan” and we were extremely pleased with it. Then he produced another magazine called “As-Sunnah” and likewise we were extremely pleased with it. And we said: “This is the answer to what we have been waiting for.” And some of our brothers praised the magazine “Al-Bayaan” and even we praised it in the past, saying: “There cannot be found anything equal to it.” However the condition of the Hizbees is that in the beginning they call to the Qur’aan and the Sunnah until the people’s hearts grow attached to them and their strength increases. Then when they come to know that criticism against them will have no effect on them, they manifest what they are truly upon.

The magazine “As-Sunnah”, of which it is more proper that it be called “Al-Bid’ah” calls people away from the scholars and it accuses them of being inactive, paid by the government and not having an understanding of current affairs.

But all praise be to Allaah, the reality of the Surooris came out in the open during the Gulf Crisis. This was from the Grace of Allaah, ‘azza wa jall. I remember reading at that time some words (in their magazine) in which there was an attack against Shaikh Al-Albaanee for having produced a tape called: “An Encounter with a Suroori.” Then a few pages later they praised Shaikh Ibn Baaz. So I realized the significance of this praise – so that it won’t be said that: “They attack the scholars!”

Some days after the fatwa of Shaikh Ibn Baaz concerning the permissibility of making a treaty with the Jews was issued, they launched an attack against Shaikh Ibn Baaz. So it was in fact a well-devised scheme to chase the people away from the scholars! And the magazines “Al-Bayaan” and “As-Sunnah” gave the understanding that it was more proper to refer to those Salafees who understood the current affairs in Yemen concerning the affair of the Yemeni Crisis.

So I say: O you masaakeen [1]…who is it that is unaware of the condition of the Muslims? Rather, all of the matter lies in fixing this current situation we find ourselves in.

So what has befallen the Muslims from losses, fear and suffering, then it is due to our sins. Allaah says: “Allaah puts forth the example of a town (Makkah) that dwelt in security and well-being; it’s provision coming to it in abundance from every place, but it denied the Blessings of Allaah. So Allaah made them taste the extreme hunger (famine) and fear because of what they used to do.” [Surah An-Nahl: 112]

So if we have come to realize the sickness, then what is the cure? Allaah says: “Allaah has promised those among you who believe and do good deeds, that He will certainly grant them ascendancy (i.e. Khilaafah) in the land as he granted it to those before them, and that He will grant them the ability to practice the Religion, which He has chosen for them. And He will place in exchange of their fear a sense of security (provided), that they worship Me and do not ascribe any partners to Me.” [Surah An-Noor: 55]

So it is the sins that have brought humiliation upon the Muslims. And it is their dealing with interest, their allowing of fornication in many of the Islamic lands and their preferring and submitting to man-made laws brought by way of the enemies of Islaam, and how much more can we list…and the going out without Hijaab and indecent exposure, and their mixing of the sexes in the schools and the universities.

So the cure is in returning to the Book of Allaah and the Sunnah of the Messenger of Allaah, and then by returning to the scholars. Allaah says: “And when there came to them a matter concerning (public) security or fear, they announced it to the people. But if only they had referred it back to the Messenger or to those encharged with authority amongst them, those who have the ability to derive a proper conclusion from it would have understood it.”[Surah An-Nisaa: 83]

So it is an obligation on us to return to the scholars: “These are the parables that We send forth to the people, yet no one (truly) understands them except those with knowledge.” [Surah Al-‘Ankaboot: 43]

But what you see is a person memorizing three or four subjects and then he takes that around to the masaajid, charging and ramming (like a bull). Then his companions nickname him Shaikh-ul-Islaam! So is this knowledge? Rather, knowledge is sitting upon a mat with your needs tucked below you (hearing from a shaikh) – enduring with patience the hardships of hunger and bareness. Just look at the condition of the Companions of Allaah’s Messenger and what they went through.

And the people of knowledge, they are the ones who put each thing in it’s proper place, as was stated in the previous ayah. And Allaah says: “Verily, in that is a reminder to those who possess knowledge.” [Surah Ar-Room: 22]

And Allaah says: “Is the one who knows that what has been revealed to you from your Lord is the truth then like he who is blind? But it is only the men of understanding that pay heed.” [Surah Ar-Ra’ad: 19]

The affliction that the Muslims are being tested by is their being ignorant about their Religion. So anyone that memorizes some ayaat and ahaadeeth and then begins to talk about it, especially if he has some eloquence in speech, people say: “This is a Shaikh.”

All praise be to Allaah, the reality of the matter became clear, as it is said:

“If you hear the eloquent one speaking, do not give yourself into him
For this unnatural (way of speaking) is something artificial
Be pleased with taking knowledge and understanding, and
His eloquent speech will come to an end without any fight.”

And Allaah says when informing us of the story of Qaaroon: “So he (Qaaroon) went forth before his people in his arrogance. Those who are desirous of the life of this world said: ‘Ah, would that we had the like of what Qaaroon has been given! Verily, he is the owner of a great fortune.’ But those who had been given knowledge said: ‘Woe to you! The reward of Allaah is better for those who believe and do righteous deeds, and this none shall attain except those who are patient. So We caused the earth to swallow him and his dwelling place. Then he had no group or party to help him against Allaah, nor was he one of those who could save themselves. And those who had desired to have been in his position the day before, began to say: ‘Know you not that it is Allaah who enlarges the provision or restricts it to whomsoever He pleases of His slaves. Had it not been that Allaah was gracious to us, He could have caused the earth to swallow us up (also)!’ Know you not that the disbelievers will never be successful?'” [Surah Al-Qasas: 79-82]

So it is an obligation on us to return to the people of knowledge and to learn, just as when Jibreel went to the Prophet (sallAllaahu ‘alayhi wa sallam) to teach the Companions how to ask questions.

And I will never forget what ‘Abdul-Qaadir Ash-Shaybaanee, the small ignoramus, said: “We will send some of our brothers to Abee ‘Abdir-Rahmaan (i.e. Shaikh Muqbil) to get some gulps (of knowledge) in two months, and then we will send them to some of the centers to take over grounds from the Ikhwaan Al-Muslimeen.” So I said: “In two months it’s possible to produce callers to Allaah?”

So if it is the ignorant ones that are in charge of directing the Da’wah groups, then I give the tidings of the demise of such Da’wah groups. So we must gather with the scholars and take knowledge from them, as our scholars in the past did. Salmaan Al-Faarisee sat and sought knowledge with the first scholar he encountered until he died, and then a second and a third until he came upon the Prophet (sallAllaahu ‘alayhi wa sallam) and followed him. And this is how the companions of Mu’aadh (raa) were. Before he passed away, they said to him: “Who shall we go to (for knowledge after you)?” He said: “To ‘Abdullaah Ibn Mas’ood.”

And when one of the brothers demands one of the Hizbees to seek knowledge, he says: “Amongst you are those who want this world and amongst you are those who want the Hereafter.”[Surah Aali ‘Imraan: 152] And then he says: “Allaah said this ayah with regard to the Companions” – meaning, they acknowledge that they have no patience in seeking knowledge and in suffering hunger. They prefer to live close to people in buildings and cars and in the worldly life.

Then we hear them say: “You attack the different organizations.” So who told you that we attack the organizations? Yes, we attack some of the organizations that consist of partisanship, restricted Walaa (loyalty), thievery and misappropriation of money. These are the kinds of groups that we criticize and call the people away from.

So this is a Da’wah (call) that is based on lies and deceptions, but the reality will become manifest. For the Da’wah of ‘Alee Ibn Al-Fadl manifested itself and the reality of the Da’wah of the Mu’tazilah, the Shee’ah and Sufis manifested themselves. And the ones who will expose and make these realities manifest, by the Permission of Allaah, are Ahlus-Sunnah.

And all praise be to Allaah, Ahlus-Sunnah are the ones who always examine and rectify the Muslim ummah. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “There will not cease to be a group from my ummah that is triumphant upon the truth. Those who abandon them will not be able to harm them until Allaah’s Command (i.e. Promise) comes to pass and they are upon that (condition).”

So Shaikh Rabee’ Ibn Haadee, may Allaah preserve him, in the lands of the Haramayn and Najd, is exposing the Hizbees and clarifying what beliefs they are upon. And likewise Shaikh Abul-Hasan in Ma’ribi[2] and Shaikh Muhammad Ibn ‘Abdil-Wahhaab in Hudaydah and Shaikh Muhammad Al-Imaam in Ma’bar and Shaikh Qaasim and the brother Muhammad As-Somalee in Jaami’-ul-Khair in San’aa.

So I advise the brothers, because many of them all praise be to Allaah are receptive, to return to the Qur’aan and the Sunnah and to call to them, and to not waste away their lives in glorifying Shaikh so and so. And if they were to abandon such sheikhs, they would say: “Beware of him, he is from Jamaa’at At-Takfeer” or “He is a government agent.” These are words of one who doesn’t fear Allaah.

Footnotes:

[1] Translator’s Note: This is the plural of the Arabic word miskeen, which means someone needy. In this context it refers to someone who is ignorant and lacking knowledge, thus being needy (of it).

[2] Translator’s Note: It is important to note that this article appeared in the first edition (printed in the year 2000) of the book “Tuhfat-ul-Mujeeb”. Since then, and after the passing away of Imaam Muqbil Al-Waadi’ee, the scholars have become aware of errors in creed and manhaj committed on the part of Abul-Hasan Al-Ma’ribee. So the likes of Shaikh Rabee’ Al-Madkhalee, Shaikh Ahmad An-Najmee and Shaikh ‘Ubayd Al-Jabiree refuted him and warned against him.

Introduction to the book “Methodology of Ahlus-Sunnah wal-Jamaa’ah in Criticizing Individuals, Books and Groups” – Shaikh Rabee

by AbdurRahman.orgSeptember 29, 2014March 18, 2015

AUTHOR: Shaikh Rabee’ bin Haadee Al-Madkhalee
SOURCE: Manhaj Ahlus-Sunnah wal-Jamaa’ah fee Naqd-ir-Rijaal wal-Kutub wat-Tawaa’if
PRODUCED BY: Al-Ibaanah.com

Verily, all praise is for Allaah. We praise Him, we seek His assistance and we ask Him for His forgiveness. And we seek refuge in Him from the evils of our souls and from the evils of our actions. Whosoever Allaah guides, there is none that can lead him astray. And whosoever is lead astray, there is no guide for Him.

I bear witness that there is no deity worthy of worship except Allaah – alone and with no partner. And I bear witness that Muhammad is His slave and His Messenger.

To proceed:

Indeed Allaah sent Muhammad with the Guidance and the Religion of Truth, in order that it can gain supremacy over all religions, even though the disbelievers may hate it.

And Allaah commanded His Messenger (sallAllaahu ‘alayhi wa sallam) to establish the call (da’wah) to Him with wisdom, fair admonition and arguing that is done in the best manner. Likewise He commanded him to openly declare the truth, as He says: “So proclaim openly that which you have been commanded, and turn away from the polytheists.” [Surah Al-Hijr: 94]

And He commanded him to wage Jihaad against the polytheists, disbelievers and hypocrites, by way of the Qur’aan, the sword and the spear, to the point that there would remain no more fitnah and the Religion would all be purely for Allaah alone. And so that the word of the disbelievers can become the lowest (in the land) and so that word of Allaah can be the highest.

The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) rose to fulfill this great obligation of professing the truth and performing Jihaad for the sake of Allaah – the way it should be performed – up until the day he died.

Then his (sallAllaahu ‘alayhi wa sallam) rightly-guided Khaleefahs continued upon his methodology after him – and so they waged Jihaad against those Muslims who apostated in the Arab peninsula (after the Prophet’s death). This was such that they brought this crucial movement of apostasy to an end. Then they carried the banner of Jihaad to all parts of the world and Allaah gave them victory over the strongest forces of kufr (disbelief) at that time – the Persians, the Romans and others. And so this brought to reality Allaah’s promise:

“Allaah has promised those among you who believe and do good deeds, that He will certainly grant them ascendancy in the land as He granted it to those before them, and that He will grant them the ability to practice the Religion, which He has chosen for them. And He will place in exchange of their fear a sense of security (provided), that they worship Me and do not ascribe any partners to Me. And whoever disbelieves afterward, then those are the evildoers.” [Surah An-Noor: 55]

The Commander of the Believers, ‘Umar Ibn Al-Khattaab (radyAllaahu ‘anhu) – the ingenious one through whom Allaah gave glory to Islaam – served as a preventive barrier and a closed door in the face of fitan (trials), corruption and evil. So the heretics and fire-worshippers (Majoos) conspired against him and eventually carried out their plot by murdering him. So he went back to his Lord as a martyr, after having filled the earth with justice, Eemaan and light. But that firm and solid door (which he had established) fell apart after his death and so the various forms of fitnah entered and penetrated into the ranks of the Muslims during the time of the noble Khaleefah ‘Uthmaan Ibn ‘Affaan (radyAllaahu ‘anhu). And it grew worse and worse to the point that it led to the death of this Khaleefah. So he too, went back to his Lord as a martyr that was wronged.

As a result of these afflictions, there transpired that which occurred between the fourth righteous Khaleefah ‘Alee (radyAllaahu ‘anhu) and Mu’awiyah Ibn Abee Sufyaan (radyAllaahu ‘anhumaa). However, they were both mujtahids in that matter – so the one who was correct earned two rewards, while the one who erred was given one.

Then there came to pass the fitnah of the people of innovation from the Khawaarij – those whom the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) described, concerning their excessiveness in worship, as: “They will shoot out from the Religion just as the arrow shoots out from the (hunted) prey.” And he (sallAllaahu ‘alayhi wa sallam) described them as: “The worst of mankind and creatures.”

And he (sallAllaahu ‘alayhi wa sallam) said: “They are the worst of those below the surface of the heaven” and “Kill them wherever you find them, for indeed, he who kills them will have a great reward with Allaah.” [Agreed Upon]

As well as that which holds the greatest warning to those who call towards being close and having sympathy for the innovators – in that they are worse, more vile and possess more dangerous plots and schemes (than the innovators do). That was why ‘Alee (radyAllaahu ‘anhu) killed these individuals as he was commanded to by the Messenger of Allaah.

Then there appeared the fitnah of the ideologies of the Raafidah and the Zanaadiqah. And ‘Alee (radyAllaahu ‘anhu) did not see anything more fitting to cure the hearts of the believers other than to burn them in fire. And he received aid from those noble Companions who took part in this campaign.

So this is what the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and his righteous Companions prescribed for us from firmness and determination when dealing with innovators and heretics.

Then as time passed on and the best of generations came to an end, the innovations grew worse, their domains widened and their sects became many. Thus it became a reality what the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) informed us of and warned us about, when he said:

“You will follow the ways of those who came before you inch by inch and cubit by cubit, such that if they were to enter into the hole of a lizard, you would surely follow after them.” We said: “O Messenger of Allaah! Do you mean the Jews and the Christians?” He said: “Who else?” [1]

And when he said:
“The Jews divided into seventy-one sects and the Christians divided into seventy-two sects. And my ummah will divide into seventy-three sects. All of them will be in the Hellfire except one.” They said: “Which one is it, O Messenger of Allaah?” He said: “The one that adheres to that which I and my Companions are upon.”

And in another wording, he (sallAllaahu ‘alayhi wa sallam) said: “It is the Jamaa’ah.” [2]

The scholars of Islaam such as Ibn Al-Mubaarak, Yazeed Ibn Haaroon, Ibn Al-Madeenee, Ahmad Ibn Hanbal, Al-Bukhaaree, Al-Khateeb Al-Baghdaadee, Ibn Taimiyyah and Ibn Rajab have interpreted this saved and victorious sect as being Ahl-ul-Hadeeth and those who adhere to their methodology. Many of these interpretations of theirs occur when mentioning the Prophet’s (sallAllaahu ‘alayhi wa sallam) saying: “There will not cease to be a group from my ummah triumphant upon the truth. Those who abandon them will not be able to harm them nor will those who oppose them, until Allaah’s order (promise) comes to pass and they are upon that (condition).”

So this group did not cease to exist ever since the time when the calamities originated and the desires created divisions within the ummah, resulting in the number (seventy-three) mentioned above. This group did not cease to be upon Allaah’s command, calling others towards the truth and spreading the sciences brought down from the prophethood. Nor did they desist from safeguarding and protecting the Religion. Nor did they refrain from refuting the schemes of the conspirators, the false claims of the liars and the distortions of the ignorant. Neither the abuse and plotting of the schemers nor the evil planning of the conspirators was able to prevent them from doing that. And the difficulties that they experienced did not increase them, except in further confirming the truth and displaying strength in the face of falsehood. Such was the case during the times of Imaam Ahmad and ‘Abdul-Ghanee Al-Maqdisee and during the time of Ibn Taimiyyah.

Then Allaah paved the way for the da’wah of the Imaam, the reformer, Shaikh Muhammad Ibn ‘Abd-il-Wahhaab in the Arab peninsula – the site of revelation and the place of the Message. But this only came after the darkness of ignorance, misguidance and disorder had reigned over it for generations. So he raised the banner of Tawheed and held high the flags of Islaam. And due to his efforts and the efforts of his brothers from the people of Tawheed and the Sunnah, a state based upon Tawheed and the Sunnah was established. But the ongoing battles between them and the people of falsehood continued and progressed to a standstill, until the state of Tawheed and the Sunnah finally became settled and its foundations firmly rooted at the hands of the king ‘Abd-ul-‘Azeez and his Muslim brothers, who were sincere warriors and truthful scholars.

And thus the light of Tawheed and Eemaan spread throughout the world, removing the darknesses of Shirk and innovation from here and there. This came about by way of the distribution of the books of the Salaf As-Saalih (righteous predecessors), such as those on the subjects of Hadeeth, Tafseer and Tawheed, and especially those of Shaikh-ul-Islaam Ibn Taimiyyah and Ibn Al-Qayyim. It came about by way of the founding of schools of various grade levels, beginning with elementary schools and continuing onto universities and institutes of higher and specialized studies. This was in connection with the centers of da’wah that were spread out both inside (Saudi Arabia) and outside of it, in order to carry the message of Tawheed and the Sunnah. As well as all those other things which took sleep away from the opponents of Truth and Tawheed from amongst the secularists, Jews, Christians, communists and deviant innovators such as those who form into sects, parties and movements.

However, the most dangerous of these (above) categories and the ones who produced the worst consequences were the people of innovation – the spiteful ones that are filled with hatred. This is since by their plotting, scheming and their camouflaging of themselves behind the cover of the Sunnah, they were able to penetrate every barrier. Thus they managed to pour into every crack from these schools, universities and masaajid. And they were able to create a group that carried their ideologies, whether all of it or some of it, and whether intentionally or unintentionally.

So this group – which they had trained and prepared according to the way they saw fit – began to form movements calling the people towards these ideologies in the universities, schools and elsewhere. And they upheld it by becoming active in this place and in that place. And these were crucial and significant times in which the da’wah (call) to Allaah had a great need for enthusiastic and active individuals that would raise its flag with firmness and conviction, fighting the armies of falsehood, schemes and plots and thus turning them back upon their heels in disgrace

So then using the name of Salafiyyah and the names of justice and fairness, this group was able to present the innovators – those who waged war against the people of Sunnah and Tawheed in their own land – as ones who were oppressed. And they corrupted the minds and the beliefs of many of the youth, distorting the image of the Salafi Manhaj and its adherents in the eyes of the youth. Then the figureheads within this group began calling towards a “new methodology” with regard to criticizing methodologies, ideologies, books and individuals – and they claimed that this was the methodology that was just and fair. So many of he youth and those who wrote in their favor began to think that such was the correct way. Rather, they even claimed that it was the methodology of Ahl-us-Sunnah wal-Jamaa’ah! And this spread and circulated in the writings of some of those who ascribed themselves to the Salaf. And it had an effect on many of the youth, such that they accepted it and clung onto it, thinking that it was the truth and that it was just. And then unfortunately, that began to become deeply rooted in their hearts and they did not realize that this was a way of thinking that was foreign to Islaam and Muslims. This view crept into them from their enemies in the same manner that other (deviant) ideologies had crept into Islaamic societies.

The effects of this methodology became clearly apparent in the conversations, debates, writings and attitudes of many of the youths and teachers. So this methodology began to take firm root in the people’s hearts. And from its evil consequences was that it weakened the principle of Al-Walaa wal-Baraa (loyalty and disassociation) to Allaah and for the sake of Allaah, and to the methodology of Allaah and those who adhere to it – those whom it is obligatory to love and to be loyal to for the sake of Allaah. Instead there became manifest the loyalty, love and esteem for the callers, books, ideologies and methodologies that were all far from the Salafi Manhaj, and for their people and not its people. Rather, that became the main avenue used in fighting against the Salafi Manhaj. And they changed it with strong determination so that it (the manhaj) would be replaced from its original form, halting its progression in its tracks after its departure had already taken place.

This (new) methodology had a great influence upon writers who we once thought were from the best of the Salafis and from the virtuous characters, personages and figures. We ask Allaah to grant them the ability to tread the way and methodology of their righteous predecessors in regards to calling to the clear methodology of the Salaf, the dedicated education of the youth that are upon it and implanting love for it and its followers whether they are dead or alive, and to follow their example and strengthen themselves by affiliating themselves to them.

Furthermore, this methodology, of which it is claimed that it is balanced and fair, has had a great influence upon the youth whom we used to and still have not stopped having hope in, that they will take a hold of the Salafi Manhaj with resoluteness and carry its banner with firmness, calling to it with vigor and sacrificing for its sake every expensive and cheap thing from wealth, status, activities and actions that they have. But unfortunately the state of current affairs is not this way.

That is why the hearts indeed tremble with fear for them, that these methodologies should mix in with them and they adopt them, and that their (evil) banners mix with theirs and they adopt them. And there is nothing after the truth except falsehood. So they will display to them that everyone is upon truth or that they are all brothers coming from one origin. And it is possible that they will take some of these (ideas) as a substitute for the true Salafi Manhaj and that they will prefer that banner over its banner, since it is very glamorous, loud and radiant. And this is even if this (methodology) is empty and void of any principles of Islaam and blind in the subject of clinging onto the Qur’aan and the Sunnah.

This methodology we have been indicating has many other signs, which I do not see fit to mention here.

I hope that Allaah grants me success in presenting the (true) Islaamic Salafi Manhaj with regard to criticizing individuals, groups, books and calls, based upon the texts of the Qur’aan and the Sunnah, and the texts indicating the position the Muslim scholars took and the behavior they implemented in the books of Al-Jarh wat-Ta’deel and in the books of Sunnah and Islamic beliefs.

I undertook this project motivated by my love for this believing youth, whom I consider – by Allaah – to be the greatest of treasures in this life. And we would ransom our souls and livelihoods for them. And we strictly watch over their proper procession upon the ways and paths of this life. So if their souls, minds and hearts yearn for the home of their first love,[3] then that is from what Allaah loves and is pleased with.

“Place your heart wherever you wish from your desires
For the true love is only for the first loved one
How many homes on the earth is the young man’s heart attached to
Yet his longing will always be for his first (original) home.”

But if some of them refuse, insisting to be upon indecisiveness, confusion, inconsistencies and shakiness, then know that the hearts are between the two fingers of the Most Merciful – He changes it however He wills.

And to Allaah belongs the Command of what came before and what will come after.

Footnotes:

[1] Saheeh Al-Bukhaaree: Book of ‘Itisaam (no. 7320); Saheeh Muslim: Book of Knowledge (no. 2669)

[2] Reported by Ahmad, Abu Dawood, Ad-Daarimee, At-Tabaraanee and others, and it is authentic.

[3] I mean by this the Methodology of the Salaf with regard to Tawheed and holding onto the Qur’aan and Sunnah.

Published: June 11, 2004 | Modified: June 11, 2004

Guidelines with regard to Criticizing Individuals and Groups – Shaykh Rabee bin Haadee

by AbdurRahman.orgSeptember 29, 2014August 5, 2015

AUTHOR: Shaikh Rabee’ bin Haadee Al-Madkhalee
SOURCE: His book “Manhaj Ahlus-Sunnah wal-Jamaa’ah fee Naqd ar-Rijaal wal Kutub wat-Tawaa’if” (pg. 33-43 of 3rd Edition)
PRODUCED BY: Al-Ibaanah.com

These are guidelines, which define those whom we are required to respect and honor from among mankind, such that it is not permissible to harm their honor. And they define those whom it is permissible to speak about and criticize, rather, whom it is obligatory to criticize at the time of necessity and benefit, without having to mention their good qualities.

· Those whom we are obligated to honor

First: The Messengers and Prophets, may Allaah’s peace and blessings be upon all of them

Allaah has related to us their stories, showing their striving and perseverance, while He has repudiated those who denied and opposed them. And He commanded the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) as well as his ummah to follow their example.

Second: The Companions, may Allaah be pleased with them

There is nothing that the Muslim ummah should feel towards them except love and respect. Allaah has praised them highly in His Book. And He spoke about their high rank, their efforts and the sacrifices they made with their wealth and their lives in the Cause of Allaah.

Similarly, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) praised them highly, both on an individual and a group level. This is such that the scholars of Islaam devoted special and close attention to their merits and qualities, writing many books concerning their virtues and special characteristics.

Furthermore, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) forbade us from insulting them, saying: “Do not revile my Companions. For I swear by the One in whose hand my soul is in, if one of you were to give in charity the likes of mount Uhud in gold, it would not equal a mudd (handful using 2 hands) of one of them nor even half of it.” [1]

Ahl-us-Sunnah wal-Jamaa’ah are well aware of their position and status, and so they guard it with the strictest form of guarding. And they forbid others from speaking vainly about what occurred of dispute between ‘Alee (radyAllaahu ‘anhu) and Mu’awiyah (radyAllaahu ‘anhu) and those who supported them from the rest of the Companions. Rather, they assert for them the reward that is given to the mujtahids. And they ruled that all those who spoke about them – or even about one of them – were upon deviance, misguidance and heresy.

Third: Those who followed them in goodness

This includes those who reached the (time of the) Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) and were guided by their guidance, such as the seven scholars of Fiqh of Madeenah and those who followed their way in the rest of the towns. Then after them, are the scholars of Hadeeth, Fiqh and Tafseer – those who strove upon the way of the righteous Companions and Successors. And it includes those who followed their methodology with regard to Creed, holding tightly onto the Book and the Sunnah, avoiding innovations, vain desires and its adherents, and defending the truth and its adherents, up until this day of ours and after it, until Allaah’s promise comes about.

They are the ones whom the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was referring to when he said: “There will not cease to be a group from my ummah, triumphant upon the truth. Those who abandon them will not be able to harm them nor will those who oppose them, until the order (promise) of Allaah, the Mighty and Majestic, comes.”

They are better known as Ahl-ul-hadeeth, as has been agreed upon by the Imaams of Islaam and the scholars of guidance. And no one opposes them in regard to what they have agreed on except those from the people of vain desires, ignorance and misguidance.

Imaam Ahmad, Al-Haakim and Ibn Al-Qayyim have indeed accused those who criticize them of being heretics. And those who spoke vilely about them (the scholars) have been repudiated severely by Ibn Qutaybah, Ar-Raamaharzamee, Al-Khateeb (Al-Baghdaadee) and others.

And there is no doubt that no one speaks against them except for those whom Allaah has led astray and blinded. So if one of these (scholars) errs in an issue from the issues in which Ijtihaad is allowed, it must be clarified but not in the manner of condemning.

Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said with regard to these (scholars):
“So whoever is known to have (the ability to perform) the allowable Ijtihaad, then it is not permissible for him to be mentioned in a manner of condemnation or blame, because Allaah has forgiven him of his error. Instead, it is an obligation due to what he possesses of Eemaan and Taqwaa to show loyalty and love to him, and to fulfill what Allaah has mandated from his rights, such as praising him, making du’aa (supplication) for him, and so on.” [2]

· Those whom it is permissible to criticize, disparage and warn the people against their harm:

First: The People of Innovation

It is permissible – rather obligatory – to speak about the people of innovation and warn against them and their fabrications, whether individually or as groups and whether they are absent or present. They include those among the Khawaarij, the Rawaafid, the Jahmiyyah, the Murji’ah, the Karaamiyyah and the people of Rhetoric – those whose knowledge of Kalaam (rhetoric) has brought them to corrupted and deviant beliefs,[3] such as the rejection of all or some of Allaah’s Attributes. [4]

So it is an obligation to warn against these types of people, their books and their misguided ways. And how great in number they are!

Likewise, the same applies to those who follow their methodology from the sects [and groups] of our time, such as those who separate themselves away from the people of Tawheed and Sunnah, oppose them and remain far away from their aspects of the methodology. In fact, they wage war against these aspects of the methodology and chase others away from it and its adherents (i.e. the scholars). The likes of these individuals are followed by those who support and defend them. And these followers of theirs mention their good qualities and praise them for it, praising their personalities and leaders. And they have preferred their (innovated) methodologies over the methodology of the people of Tawheed, the Sunnah and the Jamaa’ah!

Second: Reporters of Hadeeth and Witnesses, if they are deemed Unreliable

It is permissible to criticize these people according to the consensus of the Muslims. Rather, it is an obligation. This has been mentioned and related by An-Nawawee and Ibn Taimiyyah, may Allaah have mercy on both of them.

1. So if the scholars of the science of al-Jarh wat-Ta’deel all agree upon criticizing a narrator, accusing him of lying or making gross mistakes. Or they say: “His hadeeth are to be rejected”, “He has baseless (weak) hadeeth” or what resembles that, then it is permitted for everyone doing research or quoting to quote or report that. And it is not required of him – in the least – to mention that person’s good qualities, not to mention doing research on all of his good qualities and then mentioning them!

2. As for the narrators of which there is differing as to whether or not they are reliable or unreliable, or the narrators who were innovators, then:

The First Type: To list the mention of that narrator’s criticism first and accept it without considering the sayings of those who declared him reliable would be abandoning something from the Religion and from what has been established on the leader of the Messengers (sallAllaahu ‘alayhi wa sallam). And this is a great injustice and a negligence of something that is part of the Religion, which we are obligated to preserve. And it is a trust that falls on the neck of the scholars (i.e. it is their duty). So in this case, for the benefit of the Religion and for preserving it, and for the sake of giving a general benefit to the Muslims, we must seek to verify the reality of the matter. And we must weigh between the sayings of the scholars of Jarh wa-Ta’deel, taking that which is more established, whether it is from the criticism (jarh) or the approval (ta’deel).

All of this is for the purpose of bringing about this beneficial good, not because it is an obligation to make a balance for the condition of that individual who has been declared unreliable (between his good and bad qualities)! So if it is established that he is in fact unreliable after having done the research, it is permitted to relate his unreliability without mentioning this balancing (between those who criticized him and those who approved of him). And no scholar said that (mentioning) this (balancing) was obligatory.

As for the innovator, then if we are in the position of warning against the innovations, then we warn against him, mentioning his innovation only. And it is not an obligation on us to mention any of his good qualities. And if we are in the subject of narrating reports, then it is an obligation to mention his trustworthiness and honesty, if he was in fact trustworthy and honest, for the purpose of benefiting, attaining and preserving the narration. Not for any other purpose, such as the obligation of making a balance (muwaazanah) between his good and bad qualities, as some people claim! So it is not required on us to mention his generosity or his knowledge or his courage or his efforts and good manners, as well as all those other things that have no relation to the subject of narrating.

There were some among the Salaf who would reject the reports of the people of innovation and those who were accused (of weakness, lying).

Ibn ‘Abbaas (radyAllaahu ‘anhu) said: “There was once a time in which when a man would say: ‘Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said…’ our eyes would hasten to him and our ears would open wide (to listen) to him. But when the difficulties and disgrace befell the people, we did not take from the people except, for that which we knew.” [5]

And Ibn Sireen said: “The people never used to ask about the isnaad (chain of narration). But when the fitnah (afflictions) occurred, they began to say: ‘Name your men to us.’ So the Ahl-us-Sunnah would be looked upon and their hadeeth would be accepted. And the people of innovation would be looked upon and their hadeeth would not be accepted.” [6]

The words of Ibn ‘Abbaas and Ibn Sireen indicate that this was the general view of the Salaf at the time, during the days of the last of the Companions and their Successors (Taabi’een) after them.

Perhaps this existed in them due to their awareness of being in no need of the narrations of innovators. So they took this firm and solid stance against them. But when those who came after them were obliged to take the reports of the truthful ones among the innovators, they accepted it from them, only under certain conditions and stipulations, which consisted of taking the sound from it, while rejecting the crooked and corrupt aspects from it.

Imaam Abu Ishaaq Ibraaheem Ibn Ya’qoob Al-Jawzjaanee (rahimahullaah) said: “Among them was he who deviated from the truth, yet still possessed an honest tongue. And his hadeeth would be widespread amongst the people since he was forsaken for his innovation but trusted with his narration. So concerning these individuals, I see no other alternative but to take from their hadeeth that which is (already) known, so long as his innovation does not become strengthened because of that.” [7]

· Third: Those whom it is permissible to backbite:

An-Nawawee (rahimahullaah) said: “Chapter: What is permissible from backbiting:
Know that backbiting is permissible for a legitimate and legislated reason, of which the allowance for doing it (the backbiting) would not be possible without it. And they are six reasons:

First: Oppression

Second: Seeking help for changing an evil and returning a sinner to what is correct.

Third: When seeking a legal ruling

Fourth: Warning and advising the Muslims against an evil. This is in several perspectives, one of which is: Criticizing those who have been declared unreliable in narration and testimony. This is permissible according to the unanimous agreement of the Muslims. Rather it becomes obligatory for necessity’s sake…”

This is up to the point where he said:
“One last case is when one sees a student frequenting an innovator or a deviant, seeking to attain knowledge from him, and he fear that the student may be affected by that. Then it is upon him to advise him of the condition of that innovator, providing that his intention only be for the sake of advising…” [8]

His complete words will be mentioned later in its due place.

I say: So you see that he did not make it a condition for one to mention the good qualities of the person who is being warned against. And he did not say that it was an obligation to make a balance (between good and bad qualities) as those people make it an obligation, holding that if one abandons doing this balancing then it goes against the trust and it shuns equity and justice!

Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said: “Someone once said to Ahmad Ibn Hanbal: ‘It is becoming difficult upon me to say, This person is such and such, and that person is such and such (i.e. criticizing them).’ So he (Ahmad) said: ‘If you were to remain silent and I were to remain silent, then when will the ignorant person know the authentic from the weak?’

And since advising is obligatory with regard to (bringing) beneficial good in the Religion, specific and general:

Such as is the case when reporters of Hadeeth have made mistakes or lied, as Yahyaa Ibn Sa’eed said: “I asked Maalik, Ath-Thawree, Laith Ibn Sa’ad – I think – and Al-Awzaa’ee about a man that was accused with regard to hadeeth, so they all said: ‘Convey (expose) his affair.’”

And such as is the case when the leaders of innovation from those who voiced sayings contrary to the Qur’aan and the Sunnah and who performed worship contrary to that of the Qur’aan and the Sunnah.

Then indeed, clarifying their condition and warning the ummah against them is an obligation based on the unanimous agreement of the Muslims. This is such that it was once said to Ahmad Ibn Hanbal: “Is a man that fasts, prays and makes ‘Itikaaf more beloved to you or one that speaks out against the people of innovation?” So he (rahimahullaah) said: “If he fasts, prays and performs ‘Itikaaf then that is only for himself, but if he speaks out against the innovators then indeed this is for all of the Muslims. And this is better.”

Shaikh-ul-Islaam, Ibn Taimiyyah, said:
“So he has explained that the benefit of (doing) this is general for all of the Muslims with regard to their Religion. And it is from the types of Jihaad that is done in the Way of Allaah. This is since cleansing Allaah’s way, His Religion, methodologies and legislation, and repelling the transgression of these individuals and having enmity against them is a collective obligation (fard kifaayah), according to the consensus of the Muslims.

And if it were not for those whom Allaah placed to repel the harm of these individuals, the Religion would have indeed been corrupted. And the corruption experienced from these individuals is greater than the corruption experienced from being conquered by the enemies (of Islaam) during war.

For indeed, when these (enemies) conquered (the Muslim lands), they did not corrupt the hearts (of the Muslims) and what they contained from Religion, except for what came afterward. But as for these individuals, then they corrupt the hearts from the very start.” [9]

And he has lengthier words on this subject, which will be mentioned later.

So this is the true methodology of the Salaf, not just a claim. And it is that methodology, which was followed by Ibn Taimiyyah and others from the sincere and honest Mujaahideen. And no criticism of a critic ever rebuked them, because they did this for the sake of Allaah.

So where is it that making this kind of balancing (between good and bad qualities) must be a condition?!

And where is the obligation for mentioning a person’s good qualities (when criticizing him), which we hear so often repeated unjustly in defense of those callers to misguidance?!

Rather you have seen that Ibn Taimiyyah held that it was an obligation to refute the people of vain desires. And that it was from the different types of Jihaad in the Way of Allaah, since it is a way of cleansing His Religion, methodologies and legislation.

Sayings of the Imaams concerning the People of Innovation and (Hadeeth) Narrators:

Furthermore, the scholars of Islaam have indeed spoken out against the people of innovation and the (weak) reporters. And they did not indicate in the least towards the obligation of making it a condition to create this type of balancing (between good and bad qualities). They authored books on the subject of al-Jarh wat-Ta’deel and books in support of the Sunnah and in refutation of the people of innovation and in criticizing them. And they wrote books on the defects (of hadeeth) and books on the fabricated ahaadeeth. They did not make it an obligation to make this type of balancing (Muwaazanah) at all. In fact, they even wrote books specifically with just Jarh (discrediting of reporters) in them, and limiting them to mentioning only those (narrators) that were declared unreliable or those who were spoken about with criticism. So they did not place this principle (ofMuwaazanah) as a condition at all.

Thus Imaam Al-Bukhaaree – who was who he was with regard to possessing authority, religious characteristics, good manners and piety – wrote two books on weak narrators and he named them “Al-Kabeer” and “As-Sagheer“.

And An-Nasaa’ee wrote a book about the weak and rejected narrators called ad-Du’afaa wal-Matrookeen.

Al-‘Aqeelee wrote a book on weak narrators, which is known as ad-Du’afaa.

Ibn ‘Adiyy authored a book, al-Kaamil, about those who were criticized.

Ibn Hibbaan wrote a book specifically about those who were declared unreliable called al-Majrooheen.

Ad-Daaraqutnee and Ibn Ma’een have numerous books in which they answer questions concerning weak narrators and rejected reporters.

Al-Haakim wrote a book called ad-Du’afaa (Weak Narrators), which is a chapter from his (bigger book) al-Madkhal.

Abu Nu’aim and Ibn Al-Jawzee wrote on this subject also.

Adh-Dhahabee wrote three books on those who were declared unreliable and those who were criticized, which are al-Meezaan, al-Mughnee and Deewaan ad-Du’afaa.

Al-Haafidh Ibn Hajr authored Lisaan al-Meezaan.

And likewise, the books on al-Jarh wat-Ta’deel are filled with the discrediting of those who were declared unreliable (majrooheen), especially the books of Imaam Yahyaa Ibn Ma’een. So they did not make it a condition that this Muwaaznah (mentioning good and bad qualities) must be employed.

Indeed, this methodology, which makes this Muwaaznah a condition, is indeed from that which results in: The discrediting returning back to the (past) scholars of Islaam, and their falling into the web of being accused with injustice and treachery (i.e. since they did not mention the good deeds of those whom they criticized). We seek Allaah’s refuge from a methodology that produces such kinds of consequences.

Here, it is appropriate to mention some examples of the criticism of the Imaams (scholars) on some people, in which they just mentioned the criticism without showing any consideration to what they had from good qualities.

Imaam Ahmad, may Allaah have mercy on him:

1. Al-Marwadhee (rahimahullaah) said: “Abu ‘Abdillaah (Ahmad Ibn Hanbal) once mentioned Haarith al-Muhaasibee and said: ‘Haarith is the source of all this affliction – meaning the innovations of the views of Jahm. There is no calamity except for Haarith.'” [10]

2. Habeeb Ibn Abee Hilaal: Ahmad said of him: “He is rejected.” [11]

3. Habeeb Ibn Jahdar: Ahmad declared him a liar. [12]

4. Al-Hasan Ibn Dhakwaan: Ahmad said of him: “His ahaadeeth are forged” and in one report, he said: “He is of no significance.”

5. Khaalid Ibn Yazeed Ibn ‘Abd-ir-Rahmaan Al-Hamdaanee: Ahmad said: “He is nothing.” [13]

Imaam Al-Bukhaaree, may Allaah have mercy on him:

1. He said: “Jisr bin Farqad: Yahyaa Ibn ad-Darees and others reported about him that: ‘He is of no significance.'” [14]

2. Khaalid bin Iyaas al-Qurshee al-‘Adawee al-Madanee: “He is nothing.” [15]

3. Dawood Ibn al-Muhbir: “His hadeeth are rejected.” [16]

4. Dawood Ibn ‘Ataa Abu Sulaimaan al-Madanee: “His hadeeth are rejected. Ahmad said: ‘I saw him and he was nothing.'” [17]

Imaam An-Nasaa’ee, may Allaah have mercy on him:

1. Ibraaheem Ibn ‘Uthmaan Abu Shyibah: “His hadeeth are rejected and he was from Koofah.” [18]

2. Ibraaheem Ibn Al-Hakam Ibn Abaan: “His hadeeth are rejected. He was from ‘Adan.” [19]

3. Ibraaheem Ibn Khatheem: “His hadeeth are rejected. He was from Baghdaad.” [20]

4. Ibraaheem Ibn Yazeed Al-Khoozee: “His hadeeth are rejected. He was from ‘Adan.” [21]

5. Asha’ath Ibn Sa’eed as-Samaan: “He is nothing.” [22]

Footnotes:

[1] Reported by Al-Bukhaaree and Muslim from the narration of Abu Sa’eed

[2] Majmoo’ al-Fataawaa (28/234)

[3] Shaikh-ul-Islaam (Ibn Taimiyyah) has stated that there is a unanimous agreement amongst the Muslims on this.

[4] Likewise, the Sufis, except for the one who ascribes himself to them, yet he in his reality and his methodology is not part of them. These include those whom the Imaams of Islaam have testified as tot heir virtue, uprightness and perseverance on the Qur’aan and Sunnah.

[5] The Muqaddimah (Introduction) of Saheeh Muslim (1/13-15)

[6] The Muqaddimah (Introduction) of Saheeh Muslim (1/13-15)

[7] Ahwaal ar-Rijaal (pg. 538)

[8] Riyaadh as-Saaliheen (pg. 489) with the verification of Al-Albaanee

[9] Majmoo’ ar-Rasaa’il (5/110)

[10] Bahr-ud-Dam (pg. 99)

[11] Bahr-ud-Dam(pg. 105)

[12] Bahr-ud-Dam (pg. 109)

[13] Bahr-ud-Dam (pg. 114)

[14] Bahr-ud-Dam (pg. 114)

[15] Ad-Du’afaa as-Sagheer (pg. 418) with the verification of At-Tanaawee

[16] Ad-Du’afaa as-Sagheer (pg. 18)

[17] Ad-Du’afaa as-Sagheer (pg. 87)

[18] Ad-Du’afaa wal-Matrookeen (pg. 42)

[19] ibid

[20] ibid

[21] ibid

[22] Ad-Du’afaa wal-Matrookeen (pg. 56)

Blind Following and its Dangers – Shaikh Saalih Al-Fawzaan

by AbdurRahman.orgSeptember 29, 2014January 20, 2015

The Fourth Aspect: Blind Following and its Dangers

Imaam Muhammad bin ‘Abdil-Wahhaab said:

[4] Their religion was built upon certain principles, the greatest of which was taqleed (blind following). So this was the biggest principle for all of the disbelievers – the first and last of them – as Allaah says:

“And similarly, We sent not a warner before you (Muhammad) to any town (people), except that the luxurious ones among them said: ‘Verily, we found our forefathers following a certain way and religion, and we will indeed follow in their footsteps.'” [Surah Az-Zukhruf: 23]

And He says: “And when it is said to them: ‘Follow that which Allaah has sent down’, they say: ‘Nay, we shall follow that which we found our forefathers (following).’ Would they do so even if the Devil invites them to the torment of the Fire?” [Surah Luqmaan: 21]

So He revealed to them His saying: “Say: ‘I exhort you to one thing only – that you stand up for Allaah’s sake in pairs and singly – and then reflect (upon the life of the Prophet). There is no madness in your companion (Muhammad).'” [Surah As-Saba`: 46]

And His saying: “(Say to the disbelievers): ‘Follow what has been sent down unto you from your Lord, and follow not any partners besides Him.’ Little do you remember!” [Surah Al-A`raaf: 3]

– the explanation –

From the characteristics of people of the Days of Ignorance is that they would not base their religion on what the Messengers came with. Rather, they would only base their religion on principles that they innovated from their own selves. And they would not accept any change or abandonment of these principles, of which one was: Taqleed (Blind Following). Taqleed means to imitate another person to the point that one resembles him, even though the one being imitated is not fit to be followed. Allaah says:

“And likewise, We did not send before you a warner to any town except that the extravagant ones amongst them said: ‘Verily, we found our forefathers upon a certain way and we will follow in their footsteps.'” [Surah Az-Zukhruf: 23]

What is meant by the “extravagant” are those who live in luxury and possess lots of wealth, since for the most part they are evil people who do not accept the truth. This is contrary to the weak and the poor, for indeed, for the most part, they are humble and more likely to accept the truth. So the people of extravagance are those who possess status and wealth. “Except that the extravagant ones amongst them said” – i.e. those amongst them who had affluence and position in the society –“Verily, we found our forefathers upon a certain way” – meaning: upon a religion and practice.“And we will follow in their footsteps” means: “We have no need for you Messengers.” They thought that this sufficed them over having to follow the Messengers. This is an example of Blind-Following, and it is from the characteristics of the Days of Ignorance.

As for performing taqleed in matters of good, this is called Ittibaa¡¦ (Following) and Iqtidaa (Taking example). Allaah said on behalf of Prophet Yoosuf:

“And I follow the Religion of my forefathers – Ibraaheem, Ishaaq and Ya’qoob. It is not befitting for us to ascribe anything in worship with Allaah.” [Surah Yoosuf: 38]

And Allaah says:

“And the first and the foremost from among the Muhaajireen and the Ansaar and those who followed them in goodness, Allaah is pleased with them and they with Him. And He ha sprepared for themgardens under which rivers flow to dwell therein forever. That is the supreme success.” [Surah At-Tawbah: 100]

This is why Allaah said about the people of the Days of Ignorance:

“And when it is said to them: ‘Follow what Allaah has revealed’, they respond: ¡¥Rather, we will follow what we found our forefathers upon!’ Would they do that even though their forefathers did not understand anything and were not guided?” [Surah Al-Baqarah: 170]

So one who doesn’t understand and is not guided cannot be taken as a role-model. Rather, the true role-model is only he who comprehends and is guided. Therefore, blind-following is from the characteristics of the people of the Days of Ignorance, and it is also known as fanatical attachment, since the only true role-model is the Messenger of Allaah and those who follow him.

Then the author, may Allaah have mercy on him, said: “And He says:

‘And when it is said to them: ‘Follow that which Allaah has sent down’, they say: ‘Nay, we shall follow that which we found our forefathers (following).’ Would they do so even if the Devil invites them to the torment of the Fire?’ [Surah Luqmaan: 21]”

When it is said to the polytheists and the disbelievers: ‘Follow that which Allaah has sent down’ – i.e. the Qur’aan, they say: ‘Nay, we shall follow that which we found our forefathers (following).’ “Would they do so even if the Devil invites them” – i.e. calls these forefathers “to the torment of the Fire?” Would you follow them into the torment of the Fire? This means: Would you follow your forefathers even if they were followers of the Devil and he led them to the Hellfire? Everyone with common sense and intellect must investigate into his affair and look to whom he is following. The author, may Allaah have mercy on him, continued: “So He revealed to them His saying:

‘Say: ‘I exhort you to one thing only – that you stand up for Allaah’s sake in pairs and singly – and then reflect (upon the life of the Prophet). There is no madness in your companion (i.e. Muhammad).’ [Surah As-Saba`: 46] And His saying:

‘(Say to the disbelievers): ‘Follow what has been sent down unto you from your Lord, and follow not any partners besides Him.’ Little do you remember!’ [Surah Al-A`raaf: 3]”

Meaning: When the Messenger of Allaah countered them with this ayah, they said: We will stick to what our forefathers practiced, and we will not obey this man, referring to Muhammad. But Allaah is telling them: “Look and reflect on what this man is saying to you. Think about it and do not let fanaticism overtake you.” “That you stand up for Allaah’s sake in pairs and singly.” – meaning: in groups and individually. You must look at what Muhammad is calling you to. If it is the truth, you are then obligated to follow it and it is not permissible for you to remain upon what your fathers and grandfathers were upon.

“That you stand up for Allaah’s sake” and not for the sake of desires or fanaticism. Rather, your standing up should be for the sake of Allaah, desiring the truth. “In pairs and singly” meaning two by two. Reflect, come together and set up a gathering. This is since when there is cooperation between two people that sit together or a group of people, it is more likely that the truth will be achieved. Or this can be done individually, such as when someone isolates himself to reflect and contemplate on what the Messenger of Allaah came with. And he will find it to be the truth and thus it will be incumbent for him to follow it.

“Then reflect. There is no madness in your companion.” This refers to Muhammad of whom they claimed was mad (i.e. insane). But he had no madness in him. Rather, he was the most intellectual of mankind and the most understanding amongst creation. And he was the most sincere and knowledgeable amongst creation. So how can you say that he was mad? Think about it. Look at his intellect. Look at his actions. Is it the actions of someone who is crazy?

“There is no madness in your companion. He is only a warner to you in the face of a severe torment.” [Surah Saba: 46]

If you don’t believe in him and follow him, a severe torment will befall you. So he came to you in order to sincerely advise you. He wants good for you and he wants salvation for you. He desires rectification and success for you in this worldly life and the Hereafter. So how can you describe him with this characteristic, saying that he is mad without looking at, reflecting on and contemplating on what he came with? Likewise, it is obligatory upon everyone with intellect to investigate the statements of people, discerning and scrutinizing them, and distinguishing between the erroneous and the correct. So he should then accept the truth and reject the error. And blind-following should not cause him to remain upon falsehood.

Al-Ibaanah.com – Published: August 30, 2005 | Modified: August 30, 2005