Mujaahid504

Mankinds Greatest Need: Tawheed

2008-12-27T14:29:00.000-08:00

Ibn Abil-’Izz (d.792H) - rahimahallaah – said, “Knowledge of Usoolud-Deen (the fundamentals of the Religion) is the most noble branch of knowledge, since the excellence of a certain type of knowledge depends upon what it is concerned with, and this is the greater Fiqh (understanding), which is why Imaam Aboo Haneefah (d.150H) - rahmatullaahi ’alayhi - called that which he compiled concerning Usoolud-Deen: “al-Fiqhul-Akbar.” (the Greatest Fiqh). The need of the servants for this knowledge is greater than every other need; and it is the most necessary of all things for them, since there is no life for the hearts, nor any delight, nor any tranquility, except through knowing their Lord, the One to be worshipped, their Creator - with His Names, His Attributes and His Actions, and that He - along with all that - is more beloved to the person than anything else. So man’s striving is with regards to everything that will draw him nearer to Allaah, to the exclusion of the creation.

However, it is impossible for the minds to come to know and understand all that in detail, so the Most Merciful , the Most Majestic - from His mercy, sent Messengers to teach that and call to it; and to give good news to those who accept their Call and to warn those who reject it. The key to their Call and the essence of their message was the servant’s drawing closer to Allaah - the Most Perfect - through His Names, Attributes and Actions, since all that the Messengers were ordered with is built upon this. This then is followed by two great principles: Firstly: Knowing the path that leads to Him - and that is the Sharee’ah which is comprised of His orders and prohibitions. Secondly: That those following the path know what lies in store for them, which is endless bliss. So the people who know Allaah best are the ones who best follow the way to Him; and know best what lies at the end of the way.”[1]

Firmness Upon the Religion:

So, firmness upon the Religion of Allaah, excellence in this world and salvation in the Hereafter is built upon two great matters: “Firstly: Knowledge of Allaah and the beautiful Names and lofty Attributes that befit Him and His Actions - and this necessitates appreciation of His Majesty, honouring Him, fearing Him, being in awe of Him, loving Him, placing one’s hopes in Him, placing reliance upon Him, being pleased with His decree and having patience with what He sends down as regards hardships. Secondly: Knowledge of what He loves and is pleased with, and what He hates and angers Him - whether beliefs saying, or outward or inward actions. So the one who has knowledge of this has to rush to fulfill that which Allaah loves and is pleased with, and to avoid that which He hates and which angers Him.”[2]

Sufyaan Ibn ’Uyaynah (d.197H) - rahimahullaah – said, “There are three types of Scholars: one who knows Allaah and knows Allaah’s commands; and one who knows Allaah, but does not know His commands; and one who knows Allaah’s commands, but does not know Allaah. And the most complete of them is the first - and that is the one who fears Allaah and knows His rulings.”[3]

The Essence of Islaam:

Explaining the essence of Islaam and its main pillar, the Prophet (sallallaahu ’alayhi wa sallam) said, “Islaam is built upon five: Testifying that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah, establishing the Salaah, paying the Zakaah, making pilgrimage to the House and fasting in Ramadaan.” [4] In another narration, “Islaam is built upon five: To worship Allaah and to reject anything along with Him... ” [5] Also in another narration, “Islaam is built upon five: The Tawheed of Allaah... ” [6]

Thus, “Testifying that none has the right to be worshipped except Allaah,” has the same meaning as, “To worship Allaah and to reject anything along with Him,” which has the same meaning as: “The Tawheed of Allaah,” So, it will be clear to the honourable reader that Tawheed is the essence of Islaam, and it is the starting and ending point for all goodness and excellence.

Linguistically, Tawheed means, “To make something one, or to assert the oneness of something.” [7] However, what we are concerned with here is the Sharee’ah or technical meaning of Tawheed which is, “To single out Allaah alone for worship.” [8]

Al-Bayjooree - rahimahullaah – said, “It is to single-out al-Ma’bood (the One to be worshipped - i.e. Allaah) with worship, along with belief and affirmation in the oneness and uniqueness of His Dhaat (Essence), Sifaat (Attributes) and Actions.” [9]

Shaykh al-Ghunaymaan - hafidhahullaah – said, “It is to single Him out with worship, with love, lowliness and submissiveness to Him, by complying with His commands and submitting to them.” [10]

The Division of Tawheed:

And Tawheed - with the Salaf and the Scholars of Ahlus-Sunnah wal-Jamaa’ah - has three divisions.

’Allaamah as-Safaareenee (d.1112H) - rahimahullaah – said, “Know that Tawheed has three divisions:- Tawheedur-Ruboobiyyah (the Oneness of Allaah in His Lordship), Tawheedul-Uloohiyyah (to single-out Allaah alone for worship) and Tawheedul-Asmaa‘ was-Sifaat (the uniqueness of Allaah’s Names and Attributes).” [11]

“And Allaah has gathered these three divisions in His - the Most High – saying,

“Lord of the heavens and the earth and all that is between them, so worship Him alone and be constant and patient in the worship of Him. Do you know of any who is similar to Him?” [12]” [13]

“So Tawheedur-Ruboobiyyah implies: A firm and definite belief that Allaah alone is the Creator, the Master and Owner, and the Command is for none but Him.” [14]

“And Tawheedul- Uloohiyyah is to single-out Allaah alone for all worship and not to worship anything along with Him, whether it be an angel, a Messenger, a Prophet, a pious person, a tree, a stone, the sun, the moon, or other than these.” [15]

“And Tawheedul-Asmaa‘ was-Sifaat is the uniqueness of Allaah - the Most High - with regards to His Names and His Attributes, by affirming that which Allaah has affirmed for Himself - whether in His Book or by the tongue of His Messenger sallallaahu ’alayhi wa sallam - without tahreef (distorting the Names and Attributes), ta’teel (denial of the Names and Attributes), takyeef (saying how they are), or tamtheel (making any resemblance with the creation).” [16]

Tawheed in Knowledge and Action:

The above three divisions of Tawheed have been grouped - by some of the Scholars - into two types:- the first type deals with knowing Allaah through His Names, Attributes and Actions (i.e. Tawheedul-Asmaa‘ was-Sifaat and Tawheedur-Ruboobiyyah), and the second deals with actualising and manifesting this Tawheed through singling out Allaah alone for worship (i.e. Tawheedul-Uloohiyyah). The first type of Tawheed is connected with knowledge, whilst the second type is connected with action.

Ibn al-Qayyim (d.756H) - rahimahullaah – said, “As regards the Tawheed which the Messengers called to and which the Books were sent down with, then it is of two types:- Tawheedul-Ma’rifah wal-Ithbaat (the Tawheed of knowledge and affirmation) and Tawheed fit-Talab wal-Qasd (the Tawheed of actions and intentions).

So the first type affirms the reality of the Dhaat (essence) of the Lord - the Most High - along with His Names, His Attributes, His Actions, His speaking in His Books and His speaking to whomsoever He wishes from His servants. It also affirms the all-embracing nature of His Predestination and Pre-Decree and His wisdom. The Qur‘aan has completely clarified this type of Tawheed - as occurs at the start of Soorah Hadeed and Soorah Taa Haa, at the end of Sooratul-Hashr, at the beginning of Soorah Sajdah, at the beginning of Soorah Aali-’Imraan and all of Sooratul-Ikhlaas, and other than these.

The second type: Then it is what is contained in Sooratul-Kaafiroon and contained in His - the Most High’s - saying: “Say: O people of the Book! Come to a word that is just and fair between us and you, that we shall worship none but Allâh and that we shall associate no partner along with Him, and that we shall not take others as lords beside Allâh. Then if they turn away, say: Bear witness that we are Muslims.” [17]

It is also contained at the beginning of Soorah Tanzeel and at the beginning, middle and end of Sooratul-Mu’min, and at the beginning and end of Sooratul-A’raaf and the greater part of Sooratul-An’aam. Indeed, every Soorah in the Qur‘aan comprises these two types of Tawheed, witnessing to it and calling to it.

Since the Qur‘aan either gives [i] information about Allaah, His Names, His Attributes, His Actions and His Sayings - which is Tawheedul-Ma’rifah wal-Ithbaat (the Tawheed of knowledge and affirmation); or [ii] it is a call to worship Allaah alone without any partner, and a rejection of whatever is worshipped besides Him - and this is Tawheedul-Iraadee at-Talabee (the Tawheed of actions and intentions); or [iii] it is a command to obey Him and to comply with His orders and prohibitions - so this is from the rights of Tawheed and is a completion of it; or [iv] it gives information about the people of Tawheed and how they were treated in this world and how they will be honoured in the Hereafter - and this is the reward for Tawheed; or [v] it gives information about the people of Shirk (associating partners along with Allaah) and the punishment they receive in this world and the torment they shall receive in the Hereafter - so this is the reward for those who abandon Tawheed.”[18]

TAWHEED – ITS IMPORTANCE IN THE QUR‘AAN:

Ibn Abil-’Izz - rahimahullaah – said, “So the Qur‘aan - all of it - is about Tawheed, its rights and its rewards; and about Shirk, its people and their punishments. Thus, “All praise belongs to Allâh, Lord of the worlds.” [19] is Tawheed (of knowledge). “The Most Merciful, the Bestower of Mercy.” is Tawheed (of knowledge). “The Master of the Day of Judgement.” is also Tawheed (of knowledge). “You alone do we worship and You alone do we seek aid and assistance from.” is Tawheed (of action). “Guide us to the Straight Path.” concerns Tawheed and asking for guidance to the path of the people of Tawheed, (which is), “The Path of those whom You have favoured. Not of those who have earned Your anger, nor of those who have gone astray.” those who have separated themselves from Tawheed.” [20] So Allaah begins this Soorah by first informing us about Himself - the Most Perfect (i.e. Tawheed of knowledge). Then after having knowledge of Allaah - the Most High - Allaah orders us with the Tawheed of action, “You alone do we worship.”

Likewise just as, “the great Qur‘aan opens with Tawheed it also ends with it. So the Qur‘aan opens with Sooratul-Faatihah, “All praise belongs to Allâh, Lord of the worlds.” and the great Qur‘aan ends with the Soorah, “Say: I seek refuge with the Lord of mankind.” [21]” [22]

Likewise, the greatest aayah in the Qur‘aan is Aayatul-Kursee. [23] Since this great aayah informs us - from start to finish - purely about Allaah’s Names, His Attributes and His Actions. So this further emphasises the importance of the Tawheed of knowledge.

Similarly, Sooratul-Ikhlaas - from start to finish - is concerned with the Tawheed of knowledge, whilst Sooratul-Kaafiroon is connected with the Tawheed of action. Indeed, the Prophet (sallallaahu ’alayhi wa sallam) said about a man who was reciting al-Kaafiroon in the first rak’ah, “This is a servant who believes in his Lord.” Then the man recited al-Ikhlaas in the second, so he (sallallaahu ’alayhi wa sallam) said, “This is a servant who knows his Lord.” [25] The Prophet sallallâhu ’alayhi wa sallam said, “Say: He is Allaah, the One.” is equivalent to one third of the Qur‘aan. And “Say: O disbelievers...” is equivalent to a quarter of the Qur‘aan. [26]

What further demonstrates the importance of this Tawheed is the fact that the Prophet (sallallaahu ’alayhi wa sallam), “would begin his day with Tawheed (of knowledge and action), since he recited both Sooratul-Kaafiroon and Sooratul-Ikhlaas in the two rak’aat before Fajr (dawn prayer). [27] And he would end the night by reciting both of these Soorahs in his witr prayer. [28]” [29]

“Indeed, all of the Qur‘aan is about Tawheed.” [30] And Allaah - the Mighty and Majestic – says, “A book We have sent down, full of blessings, that men may ponder over its messages; and those who possess understanding may take them to heart.” [31]

TAWHEED – IT’S IMPORTANCE FROM THE SUNNAH:

And what proves the importance of Tawheed from the Sunnah is that the Chosen one - ’alayhis-salaatu was salaam - remained in Makkah thirteen years amongst the disbelievers, calling them to it, and saying to them,

“Say: None has the right to be worshipped except Allâh and thus be successful...” [32]

The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “I have been sent close to the Hour, with the sword, so that none has the right to be worshipped except Allaah alone, without any partner. My sustenance is beneath the shade of my spear. And humiliation and ignominy is for whosoever opposes my command. And whosoever resembles a people is from them.” [33]” [34]

Similarly he would send his Companions to various communities ordering them with this Tawheed first - as was the case when he sent Mu’aadh Ibn Jabal to Yemen, saying, “Indeed you are going to a people from the People of the Book, so let the Tawheed of Allaah be the very first thing you call them to...” [35]

And just as the Prophet (sallallaahu ’alayhi wa sallam) started his Prophethood and teaching with the matter of Tawheed, then likewise, “He (sallallaahu ’alayhi wa sallam) mentioned the matter of Tawheed during his final illness from which he (’alayhis-salaatu was salaam died, when he said, “The curse of Allaah be upon the Jews and the Christians, for they took the graves of their Prophets as places of worship.” [36]” [37]

CLEARING A MISCONCEPTION:

Shaykhul-Islaam Ibn Taymiyyah (d.728H) said, “The Tawheed with which the Messengers came with comprises of affirming that Divinity and worship belong to Allaah alone, such that a person witnesses that none has the right to be worshipped except Allaah, and that none is worshipped except Him, nor depended upon other than Him, nor are alliances or enemies made except for Him, nor is an action done except for Him. This affirmation also covers those Names and Attributes which Allaah affirms for Himself, as Allaah - the Most High – says,

“And the Allaah to be worshipped is only one Allaah. None has the right to be worshipped except Him, the Most Merciful, the Bestower of Mercy.” [38]

And Allaah - the Most High – says, “Do not take two objects of worship. Indeed, Allâh is the only Deity to be worshipped, so fear Him.” [39].

And He - the Most High – says,

“Whosoever calls upon (i.e. supplicates or prays to) other than Allaah, for which he has no proof, then his reckoning is only with his Lord. Indeed, the disbelievers will not be successful.” [40]

Allaah - the Most High - also says,

“And ask those of our Messengers whom we sent before you, ‘Did We ever appoint objects of worship besides the Most Merciful?’ ” [41]

And Allaah informed us about every Prophet from amongst the Prophets that they called the people to the worship of Allaah alone, having no partner, as He said,

“Indeed there is an excellent example for you in Ibraaheem and those with him, when they said to their people, ‘Indeed we are free from you and whatever you worship besides Allaah. We have rejected you, and there has arisen between us and you, hostility and hatred forever - until you believe in Allaah alone.’” [42]

And Allaah said about the mushriks (pagan idolaters), “When it is said to them, ‘None has the right to be worshipped except Allaah’, they become arrogant. And they say: ‘Are we to abandon those deities that we worship because of a mad poet?’” [43] And this occurs a lot in the Qur‘aan.

And what is meant by Tawheed is not merely Tawheedur-Ruboobiyyah - the belief that Allaah alone is the Creator - which is what some of the people of Kalaam (speculative theology) and the Soofees think! So they think that if they affirm this type of Tawheed, along with its proofs, then they have affirmed the utmost limits of Tawheed and that if they bear witness to this and become absorbed in it, then they have absorbed themselves in the limits of Tawheed! However, this is not the case. Since even if a person agreed to those attributes which are befitting to the Lord, and declared Him free from everything He should be declared free from and affirmed that He alone is the creator of everything - then still such a person would not be a muwahhid (a person of Tawheed) until along with this, he witnesses that the only Ilaah (i.e. object of worship) is Allaah - (i.e. none has the right to he worshipped except Allaah alone) - affirming that Allaah alone is the Ilaah deserving off all worship, adhering to this worship and associating no partners with Him. Also affirming that this Ilaah (object of worship) is He who is deified and worshipped and who deserves worship and it is not that Ilaah merely with the meaning, “The One who has the power to create and originate.” [44]

So if an explainer (of the Qur‘aan) explains Ilaah to mean, “The One who has the power to create and originate” and believes that this is the most particular description of Ilaah and affirms this to be the limits of Tawheed - as is done by the people of Kalaam, and it is what they say from Abul-Hasan al-Ash’aree [45] and his followers - then they do not know the true reality of the Tawheed with which Allaah sent His Messengers, since the Arab mushriks used to agree that Allaah alone is the Creator of everything. Yet despite this, they were still mushriks, as Allaah - the Most High – says,

“Most people do not believe in Allaah except that they commit shirk (i.e. associate others with Him in belief and worship).” [46]

A group from amongst the Salaf (the first three generations of Muslims) said,

“If you ask them who created the Heavens and the earth, they will say, ‘Allaah’ - yet along with this, they worshipped others besides Him.” [47]

Allaah - the Most High – said,

“Say: ‘Whose is the earth and all that is in it, if you do indeed know?’ They will say, ‘It belongs to Allaah.’ Say, ‘Will you not then remember?’ Say, ‘Who is the Lord of the heavens and the Lord of the great Throne?’ They will say, ‘Allaah.’ Say, ‘Will you not then fear Him?’” [48] So not everyone who affirms that Allaah is the Lord of everything and is its Creator, will be a worshipper of Him to the exclusion of everything else - calling upon Him alone, hoping in Him alone, having fear of Him alone, forming allegiance and enmity for Him, obeying His Messengers, ordering what He orders and forbidding what He forbade.” [49]

CONCLUSION:

Shaykh ’Abdul-Qaadir al-Jeelaanee (d.561H) said, “So it is upon you to fear Allaah - the Mighty and Majestic - and not to fear anyone else except Him. Turn to Allaah - the Mighty and Majestic - for your every need, and rely upon Him alone - the Most High - seeking that which you need from Him alone. Do not rely upon anyone other than Allaah. And Tawheed - all is contained in Tawheed.” [50]

Footnotes:

[1] Sharhul-’Aqeedatit-Tahaawiyyah (p. 69)

[2] Fadl ’Ilmus-Salaf (p. 47) of al-Haafidh Ibn Rajab (d.795H)

[3] Related by ad-Daarimee (1/102) and Aboo Nu’aym in al-Hilyah (7/280), with a Saheeh isnaad.

[4] Related by al-Bukhaaree (1/49) and Muslim (no. 16) from ’Abdullaah ibn ’Umar - radiyallaahu ’anhu.

[5] Related by Muslim (no.20)

[6] Related by Muslim (no.19)

[7] Lisaanul-’Arab (3/450) of Ibn Mandhoor and also al-Hujjah fee Bayaanil-Mahajjah (1/305) of Abul-Qaasim al-Asbahaanee

[8] ad-Durarus-Sunniyyah (1/48) of Shaykh ’Abdur-Rahmaan Ibn Hasan

[9] Jawharut-Tawheed (p. 10)

[10] Sharh Kitaabut-Tawheed min Saheehil-Bukhaaree (1/38)

[11] Lawaami’ul-Anwaarul-Bahiyyah (1/128) of as-Safaareenee. For the division of Tawheed into three types, refer to: al-Ibaanah ’an Sharee’atil-Firqatin-Naajiyah (p. 693-694) of Ibn Battah (d.387H); Kitaabut-Tawheed of Ibn Mandah (d.395H) and al-Hujjah fî Bayaanil-Mahajjah (1/85, 1/111-113) of Abul-Qaasim al-Asbahaanee (d.535H)

[12] Soorah Maryam [19:65]

[13] Taqreebut-Tadmuriyyah (p. 110) of Shaykh Ibn al-’Uthaymeen

[14] Taqreebut-Tadmuriyyah (p. 110-111)

[15] Taqreebut-Tadmuriyyah (p. 112-113)

[16] Taqreebut-Tadmuriyyah (p. 116-117)

[17] Soorah aali-’Imraan [3:64]

[18] Madaarijus-Saalikeen (3/449-450) of Ibn al-Qayyim

[19] Sooratul-Faatihah [1:1] - and what follows is a completion of this Soorah

[20] Sharhul-’Aqeedatul-Tahaawiyyah (p. 89-90) of Ibn Abil-’Izz

[21] Sooratun-Naas [114:1]

[22] Hukmul-Intimaa‘ (p. 58) of Shaykh Bakr Aboo Zayd - slightly adapted

[23] Related by Muslim (no. 1768) from ’Ubayy Ibn Ka’b - radiyallaahu ’anhu.

[24] Refer to Majmoo’ul-Fataawaa (1/54) of Ibn Taymiyyah

[25] Hasan: Related by at-Tahawee and Ibn Hibbaan. Al-Haafidh Ibn Hajar authenticated it in Ahadeethul-’Aaliyaat (no. 16).

[26] Saheeh: Related by at-Tabaraanee in al-Mu’jamul-Kabîr (3/203/2) from Ibn ’Umar - radiyallaahu ’anhu. It was authenticated by al-Albaanee in Saheehul-Jaami’ (no. 4405).

[27] Related by Muslim (no.726)

[28] Saheeh: Related by an-Nisaa‘ee and al-Haakim, who declared it saheeh.

[29] at-Tawheed wa Atharahu fee Hayaatil-Muslim (p. 30) of Ahmad Ibn Ibraaheem al-Hareeqee.

[30] Madaarijus-Saalikeen (3/450)

[31] Soorah Saad [38:29]

[32] Related by Ahmad (4/63)

[33] Saheeh: Related by Ahmad (no. 5114) and Ibn ’Asaakir (19/96/1), from Ibn ’Umar - radiyallaahu ’anhu. It was authenticated by al-Haafidh al-’Iraaqee in Takhreejul-Ihyaa‘ (3/42), and al-Haafidh Ibn Hajr in in Fathul-Baaree (10/222).

[34] at-Tawheed wa Atharahu fee Hayaatil-Muslim (p. 29)

[35] Related by al-Bukhaaree (1/13) and Muslim (1/272), from Ibn ’Abbaas - radiyallaahu ’anhu.

[36] Related by al-Bukhaaree (1/532) and Muslim (5/16)

[37] at-Tawheed wa Atharahu fee Hayaatil-Muslim (p. 29)

[38] Soorah aali-’Imraan [3:163]

[39] Sooratun-Nahl [16:51]

[40] Sooratul-Mu‘minoon [23:117]

[41] Sooratuz-Zukhruf [43:45]

[42] Sooratul-Mumtahinah [60:4]

[43] Sooratus-Saaffaat [37:35-36]

[44] This is the saying of the people of Kalaam, such as Aboo Mansoor al-Maatureedee in at-Tawheed (pp. 20-21), and for a similar misconception refer to Fee Dhilaalil-Qur’aan (5/2707) of Sayyid Qutb. Compare this meaning of Ilaah with the correct explanations of great mufassirs - such as Imaam Ibn Jareer at-Tabaree in his Tafseer (20/102) and Ibn Katheer in his Tafseer (3/398) - which is: the one who is who is worshipped and who alone deserves to be worshipped.

[45] He is Abul-Hasan ’Alee Ibn Ismaa’eel al-Asharee (d.324H) - to whom the Ash’ariyyah ’aqeedah is incorrectly ascribed, since he abandoned this ’aqeedah - and that of the Mu’tazilah previously - for the ’aqeedah of the Salaf - as is mentioned by Ibn Katheer in Tabaqaatush-Shaafi’iyyah and shown by his last book: al-Ibaanah ’an Usoolid-Diyaanah.

[46] Soorah Yoosuf [12:106]

[47] This is the saying of lbn ’Abbaas and others - as occurs in Jaami’ul-Bayaan ’an Ta’weelul-Qur‘aan (13/50-51) of at-Tabaree.

[48] Sooratul-Muminoon [23:84-87]

[49] Majmoo’ul-Fataawaa (3/97-105) of Ibn Taymiyyah

[50] Futoohul-Ghayb (p. 176)

http://www.troid.org/aqeedah/introductory-materials/mankind-s-greatest-need-tawheed.html

Tawheed al-Hakamiyyah pt.2

2008-12-25T01:59:00.000-08:00

Here is an excerpt from the book "The Methodology of the Prophets In Calling to Allaah, That is the Way of Wisdom & Intelligence." by Shaykh Rabee Ibn Hadee al-Madkhalee (hafidhahullaah) which bears great relevance to this topic. I will give a link to the entire book at the end of the excerpt which I highly recommed that it be read.

The Shaykh (hafidhahullaah) states:

"Then a further point of criticism of that orientation [dawatus-siyaasiyyah] in general is that they lay down a principle which is that, "Islaam is a whole and cannot be divided up." And it is a great principle, if only it were followed by the methodology of as-Salafus-Saalih without committing excesses. But unfortunately you find that they seriously contradict it because their strong attachement to the establishment of the Islaamic State (and they call it. The Call to the Sovereign Authority of Allaah (al-Haakimiyyah)) has preoccupied them from giving importance to the foundation of Islaam,which is Tawheed with all its categories. And to this time they have not realised, due to that preoccupation, that the necessity of giving full importance to the call to Tawheed is just as pressing and urgent as it was in the time of the Messengers, including Muhammad (sallallaahu alayhi wa sallam), if not more so. So can any intelligent and just person deny this?! Then can any alert and attentive Muslim say or believe that the Muslims today are like the Muslims in the time of the preferred and best generation, not taking their beliefs and their acts of worship except from the Book and the Sunnah. Indeed the call to the sovereign authority (al-Haakimiyyah) of Allaah and its application is an important matter, and something important for every Muslim who understands Islaam (if its conditions are kept in mind), and everything which Allaah's Messenger (sallallaahu alayhi wa sallam) came with is important and serious.

But we need to ask the question, "Does the call to Allaah's sovereign authority (al-Haakimiyyah) necessitate neglect of or falling short with regard to the most fundamental principle of Islaam? The answer is, "No!" The fact of Allaah's sovereign authority (al-Haakimiyyah) must be applied beginning with the greatest of the affairs of Islaam, which is correct Belief ('aqeedah) with regard to Allaah, and His Majestic Names and Perfect Attributes, with which Allaah has described Himself and made Himself known to us in His tremendous Book, and as was taught to us by our noble Prophet (sallallaahu alayhi wa sallam), so that our hearts may thereby be filled with light, eemaan, certain-Faith, awe and reverence.

Can it be permissible with regard to Allaah's sovereign authority (al-Haakimiyyah) and His religion that you deny or reject His Majestic Names and His Perfect Attributes or their meanings, when they are the highest, most exalted and greatest of what is comprised in the Book of Allaah and the Sunnah of His Prophet?!!

Why do we not earnestly demand from the scholars of the Muslims that they apply the judgement of the Book of Allaah and the Sunnah of His Prophet (sallallaahu alayhi wa sallam) in this extremely serious matter?!!

Can it be permissible with regard to Allaah's sovereing authority (al-Haakimiyyah) and His Sharee'ah, and the way He has laid down for the affairs, that many of the Muslims contradict the methodology of the Prophets with regard to Tawheed of worship, and making worship purely for Allaah alone, and instead take rivals besides Allaah to whom they make supplication and call for their needs, calling out to them in times of distress? Then they sink so deeply into this that they even make them partners with regard to Allaah's Lordship (Ruboobiyyah), so they come to believe that they know the Hidden and the Unseen (al-Ghayb) and have control over creation?!!

Is this not a flagrant assault upon the greatest of Allaah's right?! Is this not the worst and severest of all transgressions and oppression? So where then are the callers to Allaah's sovereign authority (al-Haakimiyyah) and what has happened to justice?!!

Can it be permissible in the Judgement of Allaah and His revealed Law that we close our eyes to the Sufis whilst they play with the beliefs and minds of the Muslims, and so corrupt and destroy them with the belief that Allaah is incarnate and to be found within His creation (Hulool), and that everything in existence is in reality Allaah (Wahdatul-Wujood) and that all religions are in reality the truth... and the rest of the misguided deviance of Sufism?!!

Can it be permissible with regard to the sovereign authority of Allaah and His religion that thousands of tombs are constructed in most of the lands of Islaam, for people to perform tawaaf around and devote themselves to, and travel to, and to consecrate huge amounts of money to, and to organise festivals for them, and for the Muslims to do such things around them and within them are a shocking disgrace and affront to Islaam, which only cause the Muslims and Islaam to be mocked and lauged at by their enemies, from the idolaters, the Jews, the Christians and the Communists?

Can it be permissible with regard to the sovereign authority of Allaah that sunnahs be killed off and replaced by innovations, deviations and superstitious customs? Indeed these deviations and acts of shirk and innovations have wiped away the traces of Tawheed and the traces of Islaam in general.

So I hope that the intellectuals from this orientation will try, after bearing in mind that Allaah observes them, with regard to themselves and the sunnah, to give the due importance to the methodology of the Prophets, and to give each aspect of Islaam the importance it deserves, and that they keep in their minds the saying of Allaah's Messenger (sallallaahu alayhi wa sallam), "That Allaah should guide through you a single man is better for you than red camels."

It also used to be said to me, "These matters (the innovations and the acts of shirk) are things which have come to an end and been buried." But we see that they are still alive and still remain as secure as ever, and there are schools and governments which support them and protect them. They also have their own 'priests,' and 'rabbis' and custodians. So why is it that we do not explain to the Muslims that these actions of jaahiliyyah contradict the sovereign authority of Allaah?! And we do we not call those guility of such actions to submit to the Judgement of Allaah, and to submit to the sovereign authority of Allaah in all these spheres?!

So if our brothers who give such importance to the sovereign authority of Allaah realise and are certain that those who do these actions and hold such beliefs are contradicting the sovereign authority of Allaah and are not submitting to it in these things, then let them set to work earnestly and apply their full efforts to this area, and let them lay down plans of action, found schools, write books, and let the supports of the minbars quake with forceful speeches and correct guidance for correction of this. And I believe that if Ibraaheem, Nooh, Moosaa, Muhammad and all their brothers from the Prophets and Messenger, salawaatullaahi wa salaamuhu alayhim, were to come, along with all of the Companions, that they would not follow except their methodology which is reported from them in the Qur'aan, and they would obliterate the presence of these elevated tombs and every manifestation of shirk and misguidance. Muhammad (sallallaahu alayhi wa sallam) would order the companions of theological thetoric (ilmul-kalaam) and the Philosophers and all the sects who have deviated from the Qur'aan and the Sunnah to return to the Qur'aan and the Sunnah and, "By Allaah, if Moosaa were to come it would not be correct except for him to follow me."

Do you think that these are unimportant and insignificant matters?

"And you think that it is harmless matter but it is something very serious with Allaah." (24:15)

But the matter is not as they suppose or as they are told, indeed the corruption cause by the evil scholars, the preists and the rabbis, and the leaders of innovation is worse and more dangerous than the corruption caused by the rulers and others, since the people are deceieved and taken in by them, so that they love them and trust their words and the way which they are upon. So they follow them and because of them stray from the way laid down by Allaah.

Look at the Qur'aan which guides to what is right and proper and cures diseases with full knowledge, since it is Revelation sent down by the One who is All-Knowing, All-Wise, Worthy of All-Praise. The Prophet (sallallaahu alayhi wa sallam) lived in the same time as the Jews who had no state and were covered with humiliation and misery. So how many are the Aayaat that were sent down concerning them, and how many are the places where they are censured, and where their evil deeds, corrupt actons, and filthy beliefs are exposed. Allaah the Most High, says:

"Say: "O people of the Scripture (Jews and Christians)! Do you criticize us for no other reason than that we believe in Allaah, and in (the revelation) which has been sent down to us and in that which has been sent down before (us), and that most of you are Fasiqun [rebellious and disobedient (to Allaah)]?" Say (O Muhammad to the people of the Scripture): "Shall I inform you of something worse than that, regarding the recompense from Allaah: those (Jews) who incurred the Curse of Allah and His Wrath, those of whom (some) He transformed into monkeys and swines, those who worshipped Taghut (false deities); such are worse in rank (on the Day of Resurrection in the Hellfire), and far more astray from the Right Path (in the life of this world)." When they come to you, they say: "We believe." But in fact they enter with (an intention of) disbelief and they go out with the same. And Allaah knows all what they were hiding. And you see many of them (Jews) hurrying for sin and transgression, and eating illegal things [as bribes and Riba (usury), etc.]. Evil indeed is that which they have been doing. Why do not the rabbis and the religious learned men forbid them from uttering sinful words and from eating illegal things. Evil indeed is that which they have been performing. The Jews say: "Allaah's Hand is tied up (i.e. He does not give and spend of His Bounty)." Be their hands tied up and be they accursed for what they uttered. Nay, both His Hands are widely outstretched. He spends (of His Bounty) as He wills. Verily, the Revelation that has come to you from Allaah increases in most of them their obstinate rebellion and disbelief. We have put enmity and hatred amongst them till the Day of Resurrection. Every time they kindled the fire of war, Allaah extinguished it; and they (ever) strive to make mischief on earth. And Allaah does not like the Mufsidun (mischiefmakers)." (5:59-64)

He says concerning them:

"So because of their breach of their covenant, We cursed them, and made their hearts grow hard. They change the words from their (right) places and have abandoned a good part of the Message that was sent to them. And you will not cease to discover deceit in them, except a few of them. But forgive them, and overlook (their misdeeds). Verily, Allah loves Al-Muhsinun" (5:13)

And the Messenger (sallallaahu alayhi wa sallam) lived in the time of the Christians who had empires and kings. The Roman Empire covered Europe, Greater Syria and Egypt. The Abyssinian Empire covered Abysinia and Africa. So did the Qur'aan confront their rulers and kings, or did it confront the Christians themselves and their deviations, and at the head of them their monks and priests?!

Come let us look to the Qur'aan to see who was more deserving of being confronted, and who actually was confronted. Allaah, the Most High, says:

"And from those who call themselves Christians, We took their covenant, but they have abandoned a good part of the Message that was sent to them. So We planted amongst them enmity and hatred till the Day of Resurrection (when they discarded Allaah's Book, disobeyed Allaah's Messengers and His Orders and transgressed beyond bounds in Allaah's disobedience), and Allah will inform them of what they used to do." (5:14)

He said concerning the Jews and Christians:

"And (both) the Jews and the Christians say: "We are the children of Allaah and His loved ones." Say: "Why then does He punish you for your sins?" Nay, you are but human beings, of those He has created, He forgives whom He wills and He punishes whom He wills. And to Allaah belongs the dominion of the heavens and the earth and all that is between them, and to Him is the return (of all)." (5:18)

Allaah, the Most High, said:

"They (Jews and Christians) took their rabbis and their monks to be their lords besides Allaah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Taurat (Torah) and the Injeel (Gospel)) to worship none but One Ilah (God - Allaah) La ilaha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him, (far above is He) from having the partners they associate (with Him)." (9:31)

'Adiyy ibn Haatim entered upon Allaah's Messenger (sallallaahu alayhi wa sallam) when he was reciting this Aayah, so he said, "By Allaah, O Messenger of Allaah, we do not worship them (i.e. the priests and rabbis)'. So he said to him, "Do they not declare forbidden things to be lawful, and so you declare them to be lawful, and they declare lawful things to be forbidden, and so you declare them to be forbidden?" He said, "Yes." He said, "That is worship of them."

He said with regard to the Jews and Christians:

"O you who believe! Verily, there are many of the (Jewish) rabbis and the (Christian) monks who devour the wealth of mankind in falsehood, and hinder (them) from the Way of Allaah (i.e. Allaah's Religion of Islamic Monotheism). And those who hoard up gold and silver [Al-Kanz: the money, the Zakat of which has not been paid], and spend it not in the Way of Allaah, -announce unto them a painful torment." (9:34)

Allaah's Messenger (sallallaahu alayhi wa sallam) died whilst cursing the Jews and the Christians for their deviance in belief, so he said, "Allaah's curse is upon the Jews and the Christians, they took the graves of their Prophets as places of Prayer."

The Aayaat and ahaadeeth rebuking them for their deviations in beliefs and manners are many, and there is not a single Aayah mentioning a rebuke of the Christians kings and rulers present in the time of the Prophet, despite their evil and corruption.

So why does the Islaamic da'wah have this orientation?

It is because this is the true and correct methodology of da'wah, and because the deviant leadership in religious matters is far more dangerous than corrupt leadership in political affairs, since religious leaders earn the trust and love of the people and their friendship. The people submit to them out of choice and lovingly. So if this religious leadership is misguided and deviant, then the people will deviate away from the methodology and way laid down by Allaah. They will lead them to Allaah's Anger and to the Fire, and even the rulers themselves submit to these religious leaders and heads. So the Jew submits to religious leadership, the Christian does the same, and amongst those who claim attachment to Islaam, the Shee'ee, the Mu'tazilee, the Ash'aree, the Khaarijee, the Soofee and so on, are likewise.

So the deviant leaders and heads of religion are the ones who have corrupted the beliefs of this ummah, and their manners, their worship and their civilisation. They have ripped all this to shreds. So why do we flatter them and treat them and their danger lightly, when they are source of every affliction?!! So over there we see the Shee'ah and the Raafidees and their various sects, and the evil heretics and apostates who are hidden amongst them. And over there are the leaders of Sufism and the heads of their many orders (tareeqahs) and their misguided beliefs, Unity of everything, the Creator and the created being one, the equality of all religions, that Allaah is incarnate within the creation, their acts of shirk and their innovations, and their deviations which do not stop at any limit. And over there are the heads of the Khawaarij, and the Mu'tazilah, the Murjiah and the Jabariyyah. All of these leaderships have crowned the ummah with trials and misfortunes whose extent is known only to Allaah. Then most of the Muslims are only puppets moved by these ideas just like the froth carried along by the torrent. So whoever sincerely and earnestly wishes to rectify the situation of the Muslims, then let him follow the way of the Prophets and their methodology, and at the head of them the final Prophet, and we have repeatedly made it clear.

"Say (O Muhammad): "This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah - Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allaah i.e to the Oneness of Allaah - Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters and disbelievers in the Oneness of Allaah; those who worship others along with Allaah or set up rivals or partners to Allaah)." (12:108)

I believe that those who lead the youth and the callers to deviate from the methodology do not know the methodology and the call of the Prophets which is the best that can be said in their regard, whether the political calls, the Soofee calls or whatever else, since Allaah's Messeneger (sallallaahu alayhi wa sallam) left us upon clear white guidance from which no one strays except that he is destroyed. And whoeve gives the impression to the people that the source of corruption is the rulers, then he is contradicting what is affirmed by the Nobel Qur'aan, the Prophetic Sunnah, human and Islaamic history, and he is seeking to better the methodology of the Prophets, particularly when the callers restict all their efforts and apply them solely to the political field. Rather the fundamental and primary source of corruption and danger are for those affirmed by Allaah upon the tongues of all His Messengers, and He laid down a methodology for them to block and rectify them. Then all other causes of corruption follow on from them. So let the caller to Allaah understand that, and let them cling to the Rope of Allaah, and let them adhere to the way of the Prophets, 'alayhimus-salaatu was-salaam.

So these were some examples from the thoughts of Maududi [Shaykh Rabee before all this mentions many obeservations against al-Maududi and his thought that has affected many], and the thought of this orientation which is followed by many people in the east and the west and has become, in their minds, the essence of Islaam, and their final goal for which they struggle and sacrifice. Then this view produced from the thinking of Maududi and others like him was given added support by some Islaamic authors such as Abdul-Qaadir Awdah who said,

"The rulings of Islaam were prescribed for this worldly life and for the Religion, and the rulings which Islaam came with are of two types:

"(1) Rulings meant for the establishment of the religions, and this covers the rulings of matters of beliefs (aqeedah) and worship.

"(2) Rulings meant for ogranisation of the State and the organised body of Believers, and establishment of relations between individuals and or organised groups. This covers the rulings and mutual dealings, punishments, and personal, constitutional and state affairs... So Islaam combines the religion and the worldly affairs, and the mosque and the state. So it is a religion and a State, worship and leadership, and just as the religion is a part of Islaam, then the government is its second part, indeed the more important part of it."!

So he believes that Islaam has two parts: religion (worship) being one part, and the State (leadership) being the other part. Then he declares the more important part to be the second (government), and this is a slight to the importance of the religion, of belief (aqeedah) and worship ('ibaadah)...!

Then the intellectual Muslims in general, and some of the leaders of this orientation have realised that this orientation has led the youth into going beyond bounds in the importance they give to politics to the extent that it damages 'aqeedah (belief) and the Call to Allaah and harms the youth themselves. They therefore put forward advice for them, and from these writers are:

1 - Sayyid Qutb, raheemahullaah, who said, "After long research and study of the movement of the Ikhwaanul-Muslimoon, and by comparing it with the first Islaamic movement in Islaam, it becomes clear to my mind that the movement today faces a situation similar to that which human societies were upon when Islaam first came, with regard to ignorance of the reality of the Islaamic 'aqeedah, and their being far from the straight way and Islaamic manners. It is not just a case of being far from the Islaamic system and the Islaamic Sharee'ah. Then at the same time we find strong colonialist armies of the Zionists and the Christians who wage war upon every attempt at Islaamic da'wah and they work to demolish it using localised organisations and systems to establish and realise their plots and enfornce their instructions for the attainment of this goal. Therefore whilst Islaamic movements occupy themselves much of the time with localised and limited poltical movements, such as fighting a treat or agreement, or fighting against a party, or an opposition coalition in elections, and likewise preoccupy themselves with demanding from the governments that they follow and apply the Islaamic system and Sharee'ah, then at the same time the societies themselves as a whole have become far removed from understanding the Islaamic 'aqeedah and from concern and respect for it, and from Islaamic manners, therefore the Islaamic movements must begin with the fundamental matter, and that is to revive the meaning of the Islaamic 'aqeedah in the hearts and minds, and to educate and cultivate those who accept this call and the correct understanding with correct Islaamic education and cultivation (tarbiyah), and not to waste time in current political events, and not attempting to bring about the obligatory Islaamic system by seizing power before the Islaamic basis is found in the societies, then they will themselves seek the Islaamic order because they comprehend its reality and wish to judge by it... So attainment of the system of Islaam and rule by Allaah's Sharee'ah is not a goal that can be attained in the short term, since it cannot be achieved until the societies themselves, or a good proportion of them, carrying weight and importance in the life of the common people, are conveyed to a correct understanding of the Islaamic 'aqeedah. Then to the Islaamic system and correct Islaamic cultivation upon the manners of Islaam. No matter how long and how many slow stages it takes." "This situation makes it a duty upon me that I begin with each youth and proceed slowly and carefully with the necessity of understanding the Islaamic 'aqeedah correctly for before discussing the details of the Islaamic system and laws, and the necessity of avoidance of exerting efforts in present day domestic political movements in the Islaam lands, in order to bring about correct Islaamic cultivation (tarbiyyah) with the largest number of people possible. Then after this the following steps come naturally, following on from acceptance of and cultivation upon the principle in the society itself. This is because human societies today, including societies in the Islaamic lands, have come to closely resemble or be just like the societies of the days of ignorance (Jaahiliyyah) on the day when Islaam first came. So it began with them from 'aqeedah and manners, not with Islaamic laws and system. So today it is binding that the movement and the da'wah begins from the same point which Islaam first began with, and that it proceeds with similar steps whilst observing changed circumstances."

So these words from Sayyid and others is something good and correct which is a withdrawal from preoccupation with politics. However, unfortunately, Sayyid and others did not withdraw from mistakes in 'aqeedah and thinking which are still read and studied... so this has made it necessary that we should warn against Sayyid's mistakes in thinking and 'aqeedah in a special treatise, may Allaah facilitate its printing.

2- 'Umar at-Tilmisaanee, raheemahullaah, having been dismayed by the total preoccupation of the youth with the political side and lack of attention and importance for the other aspects of Islaam said, "However, unfortunately, whilst I am writing this at the beginning of the eighties, the work fo the youth in the field of Islaam is restricted to the poltical aspect which takes up the greatest share of their effors, and has caused them great strain and has caused them to lose a great deal. It is as if nothing is counted as being from the Call of Allaah except the potlical aspect!..." Then he said, indicating the reasons which led them to preoccupation with politics, "And there is no doubt that continual poltical events and the means through which successive governments sought to solve them, imposed themselves upon Egypt to the extent that they forced the Muslim youth to give their view about them and to suggest the solution. And whoever prevents the University students from thinking and giving their view about what affects their country internally and externally, then he is preventing them from a natural right of theirs..." Then he said, "However, at the same time, I criticise the Univeristy students for the fact that they almost eniterly restrict their efforts and attention to the political side, and to using means which are not to be approved of. They do not establish a conference in the University or in al-Azhar or in any other place except for the political goals. Then would that they were objective in these conferences. This is something which they must understand and keep to..."

So at-Tilmisaanee was correct in his criticism of this going overboard with regard to the political aspect, but he fell short in appraise of its causes. Indeed, there is no doubt that what he mentioned is from the causes, but there are more important reasons producing a stronger effect upon the minds and emotions of youth. These are the political thoughts which they grow up on, like the thoughts of al-Maududi which we have discussed in what has preceded in this treatise, and that was only a small part of a great deal from his writings and the writings of others from the leaders of this orientation.

So if it is the cause that even some of the leaders of this orientation have realised the craving of the youth for politics and their excessiveness in it to the point that, "They almost entirely restrict their efforts and attention to the political side, and to using means which are not to be approved of," as at-Tilmisaanee said, then why do they no re-examine, out of mercy upon this youth, their training (tarbiyyah) systems and those dangerous political thoughts which must be studied carefully in the light of the Book and the Sunnah, and whatever agrees with the Book and the Sunnah is to be confirmed, and whatever does not agree with them is to be abandoned?

It is essential that the Ummah is cultivated upon the correct 'aqeedah, and this must be the foundation and starting point. And we ask Allaah that He grants the Islaamic ummah and its callers that they accept and adhere to the methodology of the Prophets, wherein lies their well-being, success and ascendancy.

In conclusion I say: Indeed I believe in the sovereign authority (Haakimiyyah) of Allaah and that judgement is for Allaah alone, and I believe in the comprehensiveness of this sovereign authority, and that all individuals, groups, rulers and callers must submit to ti. And that whoever does not judge by what Allaah sent down in his call, and his 'aqeedah, and his state, then they are transgressors, the ones guilty of infidelity, and the wicked, as Allaah said and as understood by the Pious Predecessors (as-Salafus-Saalih), not as understood by those who go beyond bounds or those who fall short of what is correct. I reproach those who restrict it to one particular aspect or oppose the wise and clear methodology of the Prophets and begin with matters of detail before the fundamental principles, and with the means to an end which they turn into goals themselves and cause delay of fall short with regard to the true goals which were followed by all of the Prophets.

I hold out my hands, humbly beseeching Allaah that He guide all of the Muslims, their common folk, their rulers and their callers, that they should judge by and apply the Book of Allaah and the Sunnah of His Messenger, in all of their affairs - affairs of 'aqeedah, manners and behaviour, economic affairs, social affairs and political affairs - and that He unites their ranks upon the Truth, and that He save them from all desires and sectarian beliefs and sicknesses of the souls which have split their ranks and shattered their unity.

Indeed my Lord hears and respons to the supplication, and may Allaah send His praises and blessings of peace upon our Prophet Muhammad and upon his family and true followers, and upon his companions."

And here is a link to the book which should be read in its entirety to have a clearer understanding of the Manhaj of the Prophets and Messenger (alayhimus-salaatu was-salaam) in Calling to Allaah and outlining the deviation from this Manhaj found in many groups and parties today. http://www.troid.org/dawah/methodology-of-da-wah/the-methodology-of-the-prophets-in-calling-to-allaah.html

Refuting Abdur-Razzaq ash-Shayijee

2008-12-23T06:03:00.000-08:00

Refuting Shayijee : Part 1 - Introduction
Author: Faalih Bin Talee'ah

Introduction

All praise is due to Allaah, the Lord of the Worlds and Prayers and Peace upon His trustworthy Messenger

To proceed:

Dr. Abdur-Razzaaq ash-Shayijee wrote a book called: Khutoot al-Areedah Li Usool Addi’aa as-Salafiyyah al-Jadeedah" (Broad Aspects of the Principles of the Claimants of ‘New Salafism) and in this book he ascribed certain principles to an astray group - as he sees it - and he made much confusion in these principles in that he entered along with the false principles certain [true and correct] principles of the Salaf - those by which the first and foremost [in faith] and those following them from the Ahl us-Sunnah spoke with.

And his intent by that was to censure and revile the Salafis, especially those who play a big role in exposing what the methodologies of the innovatory groups contain - amongst the qutubiyyah - of which ash-Shaayijee is a supporter and aider. He did this by using generalisations and equivocations. And Dr. Mubaarak bin Saif - may Allaah reward him - refuted him and exposed some of his deceptions and revealed those whom ash-Shaayijee meant by his writings by mentioning their names. But this did not cause him but to remove the covering of modesty from himself and to produce another book called: "Adwaa ‘alaa Fikr D’uaat as-Salafiyyah al-Jadeedah" (Illuminations over the Thought of the Callers of ‘New Salafism') and this book was more evil than the one before it. In it he said: "Those whom I intended by the first book were the people of Madinah…" and they are the ones who have excelled in fighting against all the [false] ideas.

Then he reviled and slandered them and tried his best to separate them from their brothers, the other well-known and senior scholars and he did everything he could until he resorted to clear lying and forging as well as being far removed from justice and knowledge of manhaj…and his greatest concern with all of this was an attack upon the esteemed Shaikh Rabee’ bin Haadee al-Madkhalee and one of this statements : "...… save that Shaikh Rabee’ in our estimation is not one of the notable scholars, O Allaah, but that he is an Imaam in all of these calamities and sins that he has carried upon the people of Islaam" (p. 86).

And he also said: "And if it were not that the some of the youth quote the books of Shaikh Rabee then no one would have tasked himself in refuting them because they emanate from falsehood, intolerance and oppression". (p. 51)

And at the same time he defends in every way the one who attacks the khalifah, Uthmaan bin ‘Affaan (radiallaahu anhu) and the one who attacks the honour of the Prophets of Allaah Jalla wa ‘Alaa and the one who attacks the way of the Salaf in the issue of the Names and Attributes and other issues of belief.

And the action of this man is strange in that he makes the people think that he is upon the same way as Shaikh al-Albaanee and Shaikh Ibn Baaz and Bikr Abu Zaid and the one whom he relies upon much in his book - while he is free from him.
And one of the clearest proofs of his contradictory claims is that he regards the greatest principles of this innovatory group to be ‘that it is not necessary to mention the good points/deeds of an innovator whilst speaking against him’ -‘declaring groups like Ikhwaan, Tabligh, as innovatory’ - ‘that the ways and means of da’wah are restricted [by the Quran and Sunnah] (tawqeefiyyah)’ - but along with this, every single one of these principles has been spoken of by the senior scholars - rather the very same scholars he has depended upon.

Both Shaikh al-Albaanee Shaikh Bin Baaz and Shaikh Bikr bin Abu Zaid say that the ways and means of da’wah are ‘tawqeefiyyah’ and Shaikh Bikr Abu Zaid authored a book in explanation of the innovatory nature of the Islamic groups, those very same ones that ash-Shaayijee defends, and this book is ‘Hukm ul-‘Intimaa’ (The Ruling on Membership…). And as for the principle of counterbalancing between the good and bad points (of an individual) then many of the scholars have destroyed it, and at the head of them Shaikh Abdul-Azeez bin Baaz.

And all of this confusion and deception is nothing other than a defence for the du’aat of fitnah (callers of tribulation) and the aiders and supporters of the People of Innovation, those whose names he does not make clear - and that is because he knows that many of the scholars - especially those whom he depends upon - will soon oppose him and differ with him. And so that he is not exposed he suffices himself with generalising - and this his well known path that he always takes!
And these pages which are in front of you - dear reader - I will try - if Allaah wills - within them to explain the principles which ash-Shaayijee has mentioned and has declared them to be from among the astray principles while they are the very principles of Ahl us-Sunnah - then I will narrate the sayings of the scholars with respect to them so that it becomes clear that these principles have not only been spoken of by the shaikhs of Madinah alone, or Shaikh Rabee’ alone.

And as for the principles which he has invented and forged and then accused them with these principles - so I will explain - inshaa’allaah - his lies regarding the scholars and at the same time against Shaikh Rabee’ because he thinks "that he is the propounder [of the thought] of this group, the carrier of its flag and its sole source."

Refuting Shayijee : Part 2 - Al-Muwazanah - Mentioning the Good and Bad Points Together

The Principle of Counterbalancing the Bad AND the Good Points in the Understanding of ash-Shaayijee

Ash-Shayijee considers that the greatest principle of this astray group is their saying that it is not necessary to mention the good points of an innovator when warning against him. He says: "The Book of Shaikh Rabee bin Haadee The Methodology of Ahl us-Sunnah wal-Jamaa'ah in Criticising Books and Movements, it is in this book that the fundamental principle of this group has been set down - and its most evil one, absolutely. And it is from this principle that all the other corrupt principles have been derived. And Shaikh Rabee has made the manhaj of Ahl us- Sunnah in criticising, that they do not mention except the evil points of a righteous Muslim, even if he was not aware of them, or if they occurred from him due to an error or due to an oversight.""

Let the noble reader know that ash-Shaayijee did not quote the words of Shaikh Rabee textually. He mentions them in his own unique style and in a way which depends on causing [undue] alarm, provocation and exaggeration - as the brother, Mubaarak bin Saif has explained - and Shaikh Rabee - may Allaah preserve him - has not said that everyone who falls into an innovation whether due to an error or due to an oversight that he is an innovator.

Ash-Shaayijee then, intends by this that same principle which Shaikh Rabee - may Allaah preserve him - has destroyed. And we say here, that if this is the fundamental principle of all the principles of this astray group, in absolute terms, then what do you say about Shaikh Abdul- Azeez Bin Baaz - may Allaah preserve him - since a question was put to him [about this] and here is its text:

Q. There are some people who enjoin counterbalancing (al-Muwaazanah), meaning that when you criticise an innovator to warn people from him, that it is obligatory upon you to mention his good points/deeds so that you do not treat him unjustly?

A. No, it is not necessary, it is not necessary. And this is why when you read the books of Ahl us-Sunnah you will find the purpose behind them to warn. Read in the book of al-Bukhaaree Khalq Afaal ul-Ibaad and Kitaab ul-Adab (the Book of Manners) in the Saheeh and Kitaab us-Sunnah of Abdullaah bin Ahmad and Kitaab ut-Tawheed of Ibn Khuzaimah and the refutation of Uthmaan bin Sa'eed ad-Daarimee against the Ahl ul-Bid'ah... and other such books. They mention this for the purpose of warning from their falsehood and the intent is not to enumerate their good points/deeds. The intent is to warn from their falsehood. And their good points/deeds have no value in relation to one who disbelieves - when his innovation makes him a disbeliever, his good deeds are nullified and when it does not make him a disbeliever then he is in a precarious situation. The intent is to expose the errors and deviations - which it is necessary to warn against." [The Methodology of Ahl us-Sunnah wal- Jamaa'ah in Criticising Men, Books and Movements]

And Shaikh Saalih al-Fawzaan was questioned about the same matter and here is the text:

Q. It has spread amongst the youth today amongst the youth that it is obligatory to counterbalance between to good and bad points/deeds when criticising and so they say: When you criticise such and such person for an innovation and you expose his mistakes, it is necessary for you to mention his good points/deeds - and this is from the perspective of justice and fairness. So is this manhaj (methodology) in criticising correct? And is it necessary for me to mention the good points/deeds when criticising?

A. When the one who is being criticised is from Ahl us-Sunnah wal-Jamaa'ah and his mistakes are in matters which do not relate to aqeedah, then yes... his good points/deeds and exceptional [qualities] are mentioned. His mistakes and slips are overwhelmed by his aid for the Sunnah.

But when the one being criticised is from the People of Misguidance and the People of Deviation and from the People of Destructive and Adulterated Principles, then it is not permissible for us to mention their good points/deeds - when he has good points/deeds - because when we mention them, this deceives the people and makes them hold a good opinion about this strayer or about this innovator or deviant or parisan (one engrossed with party-spirit). So then they accept the ideas of this strayer or this innovator or this biased partisan. And Allaah jalla wa alaa refuted the Disbelievers, the Criminals and the Hypocrites and did not mention any of their good points/deeds. And likewise the Scholars of the Salaf refute the Jahmiyyah and Mu'tazilah and the People of Misguidance and they never mention any of their good points/deeds. This is because their good deeds/points are impaired by their misguidance, disbelief, deviation and hypocrisy. So it is not befitting that you refute a straying wanderer, innovator, deviant and then mention his good points/deeds and that you say he is a good man, he has this and that good deed/point, but he made a mistake! We say to you: Your praise of him is stronger than your his misguidance, because the people will hold on to you praise of him. So when you promote this straying innovator and you praise him then you have deceived the people and this opens up the door for accepting the ideas of those who lead others astray.

Until he said:

And the foundation for this doubt of counterbalancing between the good and bad points/deeds in criticising, one of the youth spoke by it and wrote a book on it. Then others received this with much joy. I came across this book in which its author argues for the principle of counterbalancing and I also came across the work of Shaikh Rabee bin Haadee al-Madkhalee and he refuted that book in which its author justifies the idea of counterbalancing with a sufficient/complete refutation and explained what such words contain of error and promotion of falsehood and he explained the madhhab of the Salaf in refuting and that they used to refute people who lead others astray and that they did not praise them because if they had done that, this would have been contradictory. [Kitaab ul- Ajwibah al-Mufeedah Fee Asilatil-Manaahij al-Jadeedah]

And Shaikh al-Albaanee was asked about the principle of al-Muwaazanah (counterbalancing) and he rejected it and exposed its falsehood and in his words there occurred:

From where [did they derive this] that when the circumstance arises for explaining the mistakes of a Muslim, whether he is a caller [daai'yah] or not, that it is necessary for a lecture in which his good points/deeds - from their beginning to their end are mentioned? Allaahu- Akbar!! A strange thing!! [Ajwibah Alaamah al-Albaanee alaa Abee Hasan ad-Da'awiyyah]

And Shaikh Zaid bin Muhammad al-Madkhalee said:

Just as I love that I explain to this writer of this work and to his associates that Shaikh Rabee bin Haadee al-Madkhalee, whom they consider to be one of those individuals whom they have named with as-Salafiyyah al-Jadeedah, he is not the only one who has destroyed this aforementioned principle of the obligation of counterbalancing [between the good and bad points/deeds] and who has fought against it - as the author of this work has claimed. Rather, those who are more vast than him in knowledge and more senior in age and who have precedence in being sought - have shared with him in saying that it is not necessary, rather that one should not be pleased [in doing it] - such as the Respected Shaikh Abdul-Azeez Bin Baaz and Shaikh Abdul-Azeez al-Muhammad as-Salmaan and Shaikh Saalih bin Abdullaah al- Fawzaan. [Kitaab ul-Ajwibah as-Sadeedah alaa As'ilat ir-Rasheedah]

And after these quotations from the scholars we come with the result and this is that the principle of al-Muwaazanah (counterbalancing) is an innovatory principle, the purpose behind it is to raise and promote the affair of the Ahl ul-Bidah - and that the first ones who spoke by it are the people of the new Ikhwaani ideology al-Qutubiyyah and if you wish you can say as- Surooriyyah.

Therefore, the principle of al-Muwaazanah is the fundamental principle of the Qutubees, and it has been established that the Senior Scholars have not acknowledged this and that ash-Shaayijee has agreed with the Qutubees in their greatest principle!!

Refuting Shayijee : Part 3 - Concerning the Groups of Innovation

Dr. Abdur-Razzaaq considers that the various Islamic groups such as al-Ikhwaan, at-Tabligh, at-Takfeer, at-Tahreer, at-Tawaqquf, at-Tabayyun etc. are from Ahl us-Sunnah. As for declaring them to be from the Ahl ul-Bid'ah due to their opposition to the Salafi manhaj, then this [in his estimation] is a principle from the principles of misguidance. And here is the text of his words: "And amongst these principles - that is the principles of misguidance - is that every jamaa'ah of da'wah to Allaah at the present time is an organisation of innovations and misguidance and that they are offshoots of the sects of the pasts that were outside of Islaam" (p.3)

Then you should know right at the beginning that these words - in this particular way - not a single one of the scholars has said them, nor the well-known students of knowledge and those upon the way of the Salaf. No one has said that Ansaar us-Sunnah is an astray sect. Or that the Ahl ul-Hadeeth in India and Pakistan is an extension of the sects of the past. And similarly, none of them have said that al-Ikhwaan or at-Tabligh are astray sects that are outside the fold of Islaam!! Rather, what they have said is that they are from Ahl us-Sunnah but are not upon the way of the Salaf us-Saalih, and these are merely calculated and devised ways [on behalf of ash-Shaayijee] and great exaggerations.

And there is no doubt that the groups "at-Tabligh, al-Ikhwaan, at-Tawaqquf, at-Tabayyun, Hizbut-Tahrir, at-Takfeer wal-Hijrah and others" have reached the level of innovating in the religion and as such placing them within the umbrella of the Islamic sects in opposition to the guidance of the Messenger (sallallaahu alaihi wasallam) is correct and justified. And this has been said by the scholars of Madinah and also other than them. In fact a group from the scholars has made this clear and amongst the strongest of those who have done this and have clarified and explained this matter in such a way that no more explanation is required is Shaikh Bikr Abu Zaid - may Allaah grant him success - and ash-Shaayijee affiliates himself with the Shaikh a lot. So the Shaikh authored a book: The Ruling on Membership to Sects, Parties and Groups and here are some of his words:

Then let us consider/assert them as sects not as the Jamaa'atul-Muslimeen because the Jamaa'at ul-Muslimeen (main body of Muslims) is one and does not separate into many groups - upon the likes of what the Prophet (sallallaahu alaihi wasallam) and His Companions (radiallaahu anhum) were upon - and whatever is other than the Jamaa'at ul-Muslimeen then they are from the sects of the Jamaa'at ul-Muslimeen. (p.14)

And amongst the scholars who have said the same thing is Shaikh al-Albaanee in many of his cassettes, and amongst his sayings is:

And I say then, that it is not correct for it to be said that al-Ikhwaan ul-Muslimeen are from Ahl us-Sunnah, because they fight against the Ahl us-Sunnah [From the tape: Debate with a Suroori]

And similarly, Shaikh Saalih al-Fawzaan when he said:

And the end part of that is what we are living in now, the arrival of strange and suspectful ideas in our land in the name of da'wah - through the hands of the various groups which are called by various names such as al-Ikhwaan al-Muslimeen, Jamaa'at ut-Tabligh and the Jamaa'ah of such and such. And the goal of all of them is the one and same and that is to drive away the da'wah of Tawheed and to take up is place [with something else]. And in reality, the purpose/intent of these groups is not different from the purpose/intent of those who have preceded them from amongst the enemies of this blessed da'wah - all of them desire to put an end to it. However the difference between them is only with respect to their plans/modes of action. And if not, then if these groups had desired - truthfully - da'wah to Allaah, then why do they overlook and abandon their own countries - from where they are dispatched to us? And yet these same countries are most in need of da'wah and rectification. They overlook their own countries and then they come out to battle against the land of Tawheed, desiring to change its correct course of rectification to one that is twisted - and they desire to deceive its youth and to bring about fitnah and enmity between them... [Haqeeqat ud-Da'wah ilallaah of Sa'd Abdur-Rahmaan al-Haseen]

And the Shaikh and Alaamah, Bin Baaz has some strong words in the magazine al-Majallah where he said:

The leading personalities from the People of Knowledge have criticised the movement of al-Ikhwaan ul-Muslimeen because they do not have any interest/activity in the da'wah to Tawheed and rejection against Shirk and innovations. They have certain, specific ways which are impaired by their lack of interest/activity in calling to Allaah, and turning to the correct aqeedah - that which the Ahl us-Sunnah wal-Jamaa'ah are upon. So it is necessary for the al-Ihkwaan ul-Muslimeen that they concern themselves with the Salafi Da'wah, the da'wah to the Tawheed of Allaah and rejection against the worshippers of graves, against the attachment to the dead and seeking aid from the inhabitants of the graves, such as al-Husain, al-Hasan, al-Badawi and what is similar to that.

And Shaikh Hamood at-Tuwaijaree - may Allaah have mercy upon him - authored a book about Jamaa'at ut-Tabligh and called it: The Profound Word in Cautioning from Jamaa'at ut-Tabligh and he said in the introduction:

This is a response to a book which some of the brothers sent to me, consisting of a question about Jamaa'at ut-Tabligh and regarding many of the statements that have been made about them - from those who speak for them and for those who rejct their actions. And the questioner asked that he read the fatwa of Shaikh Muhammad bin Ibraheem in which holding back from them [is advised]. And the questioner said: Shall I advise him to go out with them on khurooj inside the country of Saudi or outside of it or not? And the answer: I say: As for Jamaa'at ut-Tabligh, then they are a jamaa'ah of innovation and misguidance and they are not upon the affair that the Messenger (sallallaahu alaihi wasallam), His Companions and those following them in goodness were upon. But they are upon some of the ways of the Soofees and their innovated methodologies.

Then we say: He [ash-Shaayijee] got excited [thinking] that a very clear difference of opinion has occurred between the scholars. Is it not required from the students of knowledge to look at the evidences of the scholars and at the reality and true nature of these groups? Whilst holding onto the sharee'ah principle the burden of proof is upon the claimant or should they support an opinion, from the many opinions, due to hawaa (desire) and the blameworthy party-spirit (ta'assub)?!
And with the knowledge that many of the scholars besides those whom we have quoted, clearly and openly perform tabdee (declaring to be innovatory) of these groups - even those who do not deem the groups to be innovated sects, then they are not pleased with the methodologies of these groups and with the fact that many of the proponents/propounders of these groups deviate from the way of the Salaf such as al-Qardaawi, al-Ghazaali, Sayyid Qutb, at-Tilmisaanee, Hasan al-Banna etc. So why this exaggeration and [undue] excitation? Why such a desperation to defend the Ahl ul-Bid'ah and to attack the scholars? Those who expose - with evidences - the methodologies of these deviant groups by which everyone who battles against our Righteous Predecessors has entered [into the realm of da'wah] from amongst the Ash'arees, Soofees, the Mu'tazilah, the worshippers of the graves and others...!!?
The scholars who do not have anything clear to say about these groups have not criticised their brothers, the other scholars, who have spoken and exposed and explained the misguidance of these groups, because they know that they have a good and strong perception.

And no one defends these groups with such desperation and at the same time attacks the Salafis, except the tails [back ends] of these groups, those who conceal themselves with Salafiyyah and there is no power nor movement except by Allaah.

Refuting Shayijee : Part 4 - Concerning the Ways and Means of Da'wah

And amongst the things for which ash-Shaayijee has criticised the Salafis is their saying that: the ways and means of da'wah are tawqeefiyyah (restricted to the Book and Sunnah)

He said: "And they have also made a principle that all the ways and means of da'wah are restricted and that their position is like the position of the Names of Allaah and His Attributes and like the other fundamentals of the religion, such as prayer and fasting..." (p.5)

And we say to ash-Shaayijee that this principle which he sees as an innovation and misguidance and its relationship to this group - that a group from the scholars has also spoken by it and amongst them the Shaikh Bikr Abu Zaid - may Allaah grant him success - in his book Hukm ul-Intimaa. So he said:

And as for the ways and means of da'wah, then we worship by them [i.e. they are acts of worship] and the way of the acts of worship is that they are restricted to a text. And we believe with a firm belief that the Messenger (sallallaahu alaihi wasallam) did not meet the Highest Companionship except after he had explained every single way/route of da'wah in a very clear and explicit manner - such as is the case with all the matters of the Sharee'ah, so let us follow the ways of Prophethood. As for the new things (from the perspective of their descriptions) then they are receptacles and mediums for the ways and means that are acceptable in light of the Sharee'ah. And these things change with respect to time and place. So for example education used to take place in the open spaces of the mosque, then it was extended to the tents of schools and to the classrooms of the universities and other such things of the practical matters. So the way and mean (waseelah) is education. This never changes. However the receptacle for it - and that is the school then there is nothing objectionable to that and similarly, da'wah with words used to be a struggle and after the invention of the machines[i.e. tape recorders, type-writers etc.], they became a receptacle for it. (p.19)

And Shaikh al-Albaanee too has some similar words in the cassette The Ways and Means of Da'wah, are they Restricted or Not? And Shaikh Zaid bin Muhammad al-Madkhalee said:

The understanding of the author of the book [i.e. ash-Shaayijee] that saying the ways and means of da'wah are restricted is one of the defects of the aforementioned group [i.e. the Salafis] - and the truth is that it is not one of the uniquenesses of this group [that they speak with it alone] but in fact the verifiers (muhaqqiqoon) from the People of Knowledge, past and present have also spoken by it. [Al-Ajwibat ir-Rasheedah: 16]

And there is the question put to Shaikh al-Fawzaan:

Q. Are the ways and means of da'wah restricted or are they based upon ijtihaad?

A. The methodologies of da'wah are restricted to the Book and the Sunnah and the seerah of the Messenger (sallallaahu alaihi wasallam). We do not introduce anything into them from ourselves - and they are all present in the Book of Allaah and in the Sunnah of the Messenger (sallallaahu alaihi wasallam). And when we invent, we become ruined and cause ruin. He (alaihis salaatu wassalaam) said: "Whoever introduces something into this affair of ours that which does not belong to it, then it will be rejected". [Al-Ajwibat ul-Mufeedah Min Asilat il-Manaahij al-Jadeedah]

And there is no doubt that opening the door of the ways and means of da'wah has made the adherents to this ideology to give verdicts for the permissibility of demonstrations, strikes etc. and other such things which cause confusion and strife and we ask Allaah that he delivers the youth from the evil of their trial.

Refuting Shayijee : Part 5 - Shayijee's Forgery Against Shaikh Bin Baaz

Ash-Shaayijee quotes the statement of Shaikh Abdul Azeez Bin Baaz in his valuable advice which was related to verification when criticising and not to attack specific individuals. Ash-Shaayijee quotes it as if it was specifically related to the scholars of Madinah. And the Shaikh negated [the claim] that his intent by his advice was to address the scholars of Madinah in another one of his statements and this is known by everybody. But along with this ash-Shaayijee insisted that the intent behind the statement was to address the scholars of Madinah. So after he quoted the statement of Shaikh Bin Baaz he said: "And this mighty statement is a historical record and an everlasting testimony, and words of light with which he spoke and he is at the level of the Imaam of the all the Muslims in this era." (p.20)

Then he mentions that the intent behind it was Shaikh Rabee’ and his group!!
And there is no doubt that this overturning and twisting the true state of affairs, and a great knowledge-related deception for which there is no parallel.

And we shall leave you with Shaikh Abdul-Azeez Bin Baaz himself to slap this man who invented a lie against him...

And our Brothers, the well known Scholars in Madeenah, we do not have a doubt about them. They are possessors of a sound aqeedah and they are from Ahl us-Sunnah wal-Jamaa'ah, such as Shaikh Muhammad Amaan bin Alee, Shaikh Rabee' bin Haadee, Shaikh Saalih bin Sa'd as-Suhaimee, Shaikh Faalih bin Naafi', Shaikh Muhammad bin Haadee [al-Madkhalee] - all of them are known to us to have Istiqaamah, knowledge and sound aqeedah. We ask increase in every good for them from Allaah and success in what pleases Him. However the callers of falsehood (du’aat ul-baatil) and the people who hunt (others) in murky waters, they are the ones who cause confusion amongst the people and who speak in these matters and they say: ‘The intent was this and that’, and this is not good. It is necessary to take the words in their best possible light. And the intent [behind the advice] was co-operation upon birr and taqwaa, and to purify the hearts and to warn against backbiting which causes rancour and enmity. [The Tape: Explanation of Shaikh Bin Baaz of his Statement]

Refuting Shayijee : Part 6 - Shayjiee, the Salafis and Looking into the Affairs of the Ummah

Ash-Shaayijee says - ascribing it to the Salafees: "It is not permissible for a Muslim to look at the state of the Ummah and he should not know anything about it. Nor should he reflect upon the tragedies and afflictions that befall it - and this is because knowing that can only occur by reading the newspapers and magazines and listening to the foreign radio transmissions. And all of this is following other than the path of the Believers and falling into the shoelace of the Disbelievers" (p. 4)

Because ash-Shaayijee has made Shaikh Rabee the single reference point for the Salafees and the carrier of their flag, let us look at some of the words of the Shaikh as a refutation of this lying fabricator.[1]

Shaikh Rabee says:

"And I will add here what I have taken from the knowledge of the Salaf and their jihaad in the field of knowledge and calling to Allaah - and what the conditions and circumstances of the Muslims requires - as well as for the benefit and correction of their religion - so amongst that is: First: Acquaintance with what the Secularists, Communists, the Jews and the Christians are planning - and (of) their organisations and strategies in opposition to the Muslims.

So it is not permissible for the Ulamaa to remain heedless of their plans, their actions, their publications, their missionary activities and their various calls (to the Muslims). And also the various poisons they are infusing - which are in opposition to the Qur'aan and the Messenger (sallallaahu alayhi wasallam) and his Sunnah. And nor of what plans they have for (the destruction of) the beliefs and methodologies of Islaam. It is not permissible either, to remain heedless of their concentrated efforts to Christianize or secularize the Muslim youth.

And along with that, the Muslim youth and the students are not able to oppose this plan and strategy. Rather it is necessary that the distinguished Ulamaa - those who are experienced and shrewd - it is for such people, in all the places to undertake this duty. So it is obligatory for some of the intelligent and ingenious people from the field of Aqeedah to be mobilised for opposing these plans. And likewise it is a must that the intelligent and distinguished from amongst the specialists in the Sunnah - that they be mobilised for the refutation of these and similarly the eminent and distinguished from amongst those in the fields of Orientalism for the refutation of the plans of the Orientalists." (Ahl ul-Hadeeth, p.102)

He also says:

"I myself believe that it is a benefit - rather it is of necessity - that we know what the enemies are planning for us, and that it is necessary for us to prepare (ourselves in strength) to destroy their plans. However, I do not exaggerate in this matter, rather my view is the view of our Ulamaa and they have all agreed upon this - that amongst the obligatory matters there are some that are Fard Ain and others that are Fard Kifaayah - and even if knowing the state of the enemies is harmful - it is still necessary for us to know it - but it is treated as Fard Kifaayah. When some attend to it, then the harm is removed from the rest" up until he said: "So I consider that there is no criticism for the Ulamaa and the students of knowledge who take great concern for preserving the Sharee'ah of Allaah - in terms of the Book, the Sunnah and its understanding - for this is one of the duties of the Kifaayah actions. And I believe that these people are more superior, noble, truthful and of more benefit to Islaam than those who are weak in their knowledge of the religion of Allaah or those who have no share in acquainting themselves with it." (p.81)
So these are some selections from the words of Shaikh Rabeeon this topic and he also has other words in most of his books regarding these meanings (as outlined above) and this da'wah.

And I warn the reader that ash-Shaayijee does not have any trustworthiness in knowledge [i.e. in his quotations of others]. He throws words around [i.e. ascribes them to others] very haphazardly. And if this is not the case then does he find anything greater than this da'wah in its fight against the opposers in all their different forms? And does he find encouragement for the Ulamaa and the senior students of knowledge greater than that which Shaikh Rabee has mentioned with justice and adherence to the methodology of Ahl us-Sunnah - without exaggeration or negligence?[2]

Or is it that ash-Shaayijee wants from Shaikh Rabee that he should call all of the youth and the students of knowledge to pursue and study Politics and to immerse themselves in it so that their manners are corrupted and they begin to adopt the ways and means of the people of immorality from amongst the secularists and democratics - those who deny the realities and who aid their own opinions with lies, falsehood and beautification - without any fear from Allaah or shame of the people?!
Does this pauper want from the Shaikh and the Salafees to hold electrifying conferences - those in which the way of the groups and parties are compromised with the rules and conventions of politics - and to gather the people together (upon nothing) and then to shove them in the prisons and detention camps?

Does ash-Shaayijee want from the Shaikh that he takes the adolescent youth from the mosques, the circles of knowledge and the libraries to the streets then to the truncheons and then ?!

And we do not say except as our Lord says:

Verily it is not the eyes that are blind, but it is the hearts that are in the chests that are blind

Notes:

1. Because ash-Shaayijee considers this a general principle (of the Salafis) - then it must be so that all the individuals amongst this group speak with it - and especially their (ring)leader and the carrier of their flag. For this reason, I only quoted some of the words of Shaikh Rabee instead of those of others.

2. Perhaps the thing that has angered ash-Shaayijee is Shaikh Rabee's setting a condition for studying the current affairs : "The distinguished Ulamaa and the senior students of knowledge, those who have deep-rooted knowledge of aqeedah - but not the children of the Muslims (i.e. the youth) and the students amongst them. And this is so that they are not affected by the ways and means of the democratics, the secularists and others besides them. And there is no doubt that these conditions do not include ash-Shaayijee who has no firm grounding in aqeedah and so has become affected with the call to democracy and the call to unifying the nation and things such as diplomacy and other such things of which you will soon find in these pages

Refuting Shayijee : Part 7 - Shayijee, the Salafis and Jihad against the Jews and Christians

Abdur-Razzaaq ash-Shaayijee says in his usool (principles) which he has ascribed to the Salafis: "And that it is not permissible to resist/battle against the Jews and Christians and the enemies of the Ummah with any form of resistance/struggle. In fact, not even merely thinking about fighting them and instilling fear into them (is permissible). This is because their domination over the Muslims has become a matter from which there is no escape and there is no one to contest it. And that it is necessary to submit to these decrees until Allaah removes them Himself." (p. 4)

I will now quote some words of Shaikh Rabee' by which you will come to know - dear reader - that this man merely talks without any form of restraint - and does not care about anything and that he is far removed - in every way - from having firmness and trustworthiness in [issues of] knowledge.

Shaikh Rabee' said:

"Verily, refraining from the jihaad against the Mushriks (pagans) when a caller calls to jihaad, and when the Imaam of the Muslims calls them to come out and fight - even if the Imaam was a sinner (faajir) is counted one of the shades of Nifaaq (hypocrisy), in fact it may be more intense than it."

Then after this he begins quoting some of the verses of Jihaad and then says:
"So refraining away from Jihaad and to be very laxed/sluggish towards it is one of the characteristics of the Hypocrites and one of the causes of punishment in the world and destruction in the Hereafter." (Ahl ul-Hadeeth p. 158)

And in exhibiting his praise of the Ahl ul-Hadeeth in the mainland of India he said:

"And they breathed the spirit of Jihaad in the mainland of India. So they revived the Sunnah of Jihaad against the Sikhs and the English and their Jihaad was an Islamic Jihaad being built upon Tawheed and the Sunnah. And they established for Islam, a state in the North-East of the Indian mainland at that time. They established the Sharee'ah within it, which enraged all the Innovators, Grave-worshippers, the English and the unyielding - so they invested authority in it [by placing emirs etc.] and then they assassinated the leaders of this Muslim State and finished off its army and the affair of Allaah had been decreed." (Ahl ul-Hadeeth p.122)

And he said on page 83:

"And the Salafi Mujaahidoon do jhaad in the path of Allaah for making high the word of Allaah. So when they purify the lands from the impurities of Shirk and Deviation they establish the Haakimiyyah of Allaah before they have even recuperated or caught their breath and this is because the Haakimiyyah of Allaah and having hatred of the Tawaaghoot (false deities) actually runs in their blood and is not merely words that are on their lips."

And Shaikh Rabee also has some other words on Jihaad in which he explains its fundamental reality - and he refuted Sayyid Qutb and his belittling (softening) the issue of Jihaad - for Sayyid Qutb said:

"For Islam does not desire the freedom of worship for its followers only, rather it affirms this right for all the different religions and it tasks the Muslims to fight and defend this right for all people and it [even] allows them to fight under this flag, the flag which guarantees the freedom of worship for the adherents of all other religions and by this it confirms that it (Islaam) is a worldly organisation (providing) freedom - everyone is able to live in its shade, in safety, enjoying their religious freedom - having equality with the Muslims and having the protection of the Muslims.

Shaikh Rabee' said, commenting on this:

"In what Sayyid Qutb says is a softening/watering down of Islaam and making it resemble the methodologies of those without religion amongst the Democratics and others..." up until he said: "May Allaah destroy this impairing politics which waters down Islaam, seeking the pleasure of the Jews and Christians and flattering them and showing love/affection to them and seeking to attract them - while we do not see in their behaviour (that of the people delving into it - such as Qutb) with the Muslims except severity and takfeer of them. [Adwaa alaa Aqeedah Sayyid Qutb - Illuminations upon the Creed of Sayyid Qutb p.224]

Refuting Shayijee : Part 8 - Shayijee and the Mistakes of Muslim Callers

And this is by his saying and ascribing it to them: "Everyone who embarks upon making the call to Allaah but he has some mistakes, then it is not permissible to accept any of his goodness, nor his da'wah and nor his jihaad..."

And I shall soon quote the words of Shaikh Rabee in his refutation of al-Haddaad and after that it will become clear - are the words of ash-Shaayijee correct or not?

Al-Haddaad said: "As for the Khawaarij - may Allaah disfigure their affair - then be cautious of them and caution whoever you meet against them for by Allaah, they are the most of evil of creation as the Messenger (sallallaahu alayhi wasallam) has described them. And their jihaad or other than that (from their actions) - as well as those of the other People of Innovation - will not benefit them until they repent from their innovation and return to the Sunnah."

So Shaikh Rabee' said:

"We describe them with whatever the Messenger (sallallaahu alayhi wasallam) described them with and we remain cautious of them and we caution against them - in fact we caution against all the People of Innovation and to every caller to innovation. But from where did you get this generalisation that the People of Innovation do not benefit from their jihaad or their actions such as prayer, zakah, fasting, hajj, umrah, good conduct (birr), maintaining the ties of kinship, sacrificing wealth and oneself in jihaad - until they repent? And which of the Scholars of Islaam have understood this?

It is disbelief (kufr) which nullifies actions and obedience does not benefit alongside disbelief. As for innovation, then it is not like that for it is the innovation itself which is rejected and which is not accepted from him - but it does not nullify all of his actions so long as he remains a Muslim - not leaving the fold of Islaam or Eemaan.

Do you not know that you have attached yourself to the way of the Khawaarij with this ignorant viewpoint which clashes with the Book and the Sunnah and the methodology of the Salaf us-Saalih. It is by this exaggerated view that the Khawaarij became the most evil of creation and with this oppression and extremism in their view regarding sins did they become Khawaarij.
And the intelligent person will find the workings of this man really strange- that he is very severe against the Khawaarij and then you see him wallowing in their ways - may Allaah destroy ignorance and the desire." (Majaazifaat al-Haddaad - The Rashness of al-Haddaad p.104)

After this quotation I can't say any more than: "When you have no shame, then do as you wish"

Refuting ash-Shayijee : Part 9 - Shaikh al-Fawzaan Free's Himself from the Lie of Ash-Shayijee

Questioner: Someone wrote in a book of his the permissibility of entering into parliamentary elections, and he is Abdur-Razzaaq ash-Shayijee. He ascribed to your respected self, that you allow entry into the parliamentary gatherings. So is this [ascription to you] correct?

Shaikh al-Fawzaan: This is falsehood (baatil) and lie against me and nor did I say it. And if he is truthful in what he says then let him bring the book in which I said this or, or the cassette in which I said this.

Comments: Recent times have seen the emergence of the "Ruwaibidah" who have begun to speak in the affairs of the Ummah without recourse to the clarifications of the Senior and Erudite Scholars of Knowledge. Amongst them, Abdur-Razzaaq ash-Shayijee, arch-fabricator and liar and inventor of the "New Salafiyyah" concept, who has made many great lies and fabrications against the People of Knowledge, let alone distorting the concepts of Sunnah and Salafiyyah in the name of Sunnah and Salafiyyah itself.

Ash-Shayijee authored a book in which he compiled statements from the people of knowledge which amount to, in his view, the permissibility of entering into parliamentary elections. Unfortunately, he twisted and distorted to true intent of many them, and the prime example of that being his use of Imaam al-Albanis verdict to the Algerians allowing them to partake in the elections (prior to the revolution), out of necessity. However, al-Albanis well established view is that this type of activity is not permissible due to its innovated nature and secondly that it resembles the ways of the disbelievers. Refer to Madarik un-Nadhr Fis-Siyaasah (pp. 337-345) to see how the activists had made the same lie against Imaam al-Albani. The Qutubis of the West promoted this book and preached the contents of this book of ash-Shayijee since it was in conformity with their "new fiqh of priorities".

The important point to be understood in this brief discourse however, is that part and parcel of the Qutubi stratagem in strengthening their methodological principles is to take the verdicts of the scholars made in or for extraneous circumstances, and to then derive principles out of them to justify what otherwise cannot be justified from the texts of the Book and the Sunnah. The intent behind all of this being to support their other ideals, such as involving all and sundry with their brand of fiqh ul-waqi and involvement with democracy, and giving every ignorant upstart a say in the affairs of the Ummah, without knowledge and without guidance and without light.

Then, to confuse the affair, all of this is portrayed as "The Fiqh of Priorities" such that politics, democracy and establishing social justice and human rights are the ways and mechanisms that ought to be employed for rectification. For this reason, the activists described the methodology of the Prophets in calling to Allaah "an emptying of Tawheed" and one in which there is "deficiency" and we seek refuge from this misguidance.

And a fair portion of the political activists got poisoned with democracy, such as Abdur-Rahman Abdul-Khaliq and Abdur-Razzaaq ash-Shayijee himself. And whoever follows his regular column "Alaa Haamish al-Ahdaath" in the papers will come to realise that.

We conclude by advising ourselves and others with the following words of Imaam al-Albani

He was asked, "Some of the youth differentiate between the aqidah of the Salaf and the manhaj of the Salaf so you see some of them upon the aqidah of the Salaf yet they allow themselves to work with some of the methodologies that exist today, even though there maybe what opposes the manhaj of the Salaf within them in terms of practice. So is there a binding link between the aqidah and manhaj of the Salaf in the practical implementation of the Salafi manhaj?

The Shaikh replied: "That which I believe and worship Allaah with is that there are both generalities (in similarity) and specific (aspects) between the Salafi manhaj and aqidah. Aqidah is more specific than manhaj as all of you know. Aqidah has a link with what is called in the view of many of the Jurists the "knowledge of tawhid", and this is the chief and fundamental aspect of Islaam. However, manhaj is more vast than aqidah or tawhid.

As for those who claim that the differentiation that has come in this question (between aqidah and manhaj), then they desire by this to make it permissible for themselves to adopt ways and means in their dawah to Islaam which the Salaf us-Salih were not upon. To say this in a different way, they consider that they have the liberty to adopt whatever ways and means they think will help them to convey (and actualise) Islaam, and you are aware of the examples of this type or these types of means.

For example, open demonstrations and rallies in order to force the rulers to turn their attention to what the society complains about and similar matters. So we say that what has come in the Book and the Sunnah and what the Salaf us-Salih were upon with respect to objectives, goals and ways and means are sufficient for the Ummah. However, the reason which leads some of the people to permit themselves to adopt these ways and means, in fact it is correct for me to say that they permit themselves to blindly-follow the disbelievers in the ways that they have adopted in order to actualise what they call either democracy or social justice and other such words which have no reality to them. So they I mean these Muslims permit themselves to blindly follow the disbelievers in these ways and means.

We say, our Lord, the Mighty and Majestic has made removed us from having any need, by our Shariah, of this separation which has been explained (i.e. between aqidah and manhaj) and that we should be needy of the disbelievers and that we should take from their ways and means, which might be good for them, (but) only because they have no Shariah by which they guide themselves. It is for this reason that we say that manhaj is more vast than aqidah and tawhid, hence it is necessary to adhere to what the Salaf us-Salih were upon with respect to both these affairs; the one that is vast (manhaj) first and foremost and the one that is more narrow (tawhid), meaning aqidah." (Al-Asaalah Magazine, Vol 22).

And to reinforce this meaning, dear Brother and Sister, we leave you with the words of Shaikh Salih al-Fawzaan.

He was asked: "Is [entry into] Paradise and Hellfire dependent upon the correctness of ones Manhaj (methodology)?

His reply: "Yes. When a persons manhaj is correct he will be in Paradise. So if he is upon the manhaj of the Messenger (sallallaahu alaihi wasallam) and the manhaj of the Salaf us-Saalih, he will become one of the inhabitants of Paradise by Allaahs permission. And when he travels upon the manhaj of the misguided strayers, he is threatened with the Hellfire." (Al-Ajwibah al-Mufidah p.77).

The Tafseer of Sooratul-Fatihah

2008-12-23T05:20:00.000-08:00

http://www.troid.org/quraan/explaining-soorahs/the-tafseer-of-sooratul-fatihah.html

Khawaarij of the Past and Present

2008-12-22T00:45:00.000-08:00

Khawarij of Past and Present Part 1

Khawarij of Past and Present Part 2

Khawarij of Past and Present Part 3

Khawarij of Past and Present Part 4

Khawarij of Past and Present Part 5

Khawarij of Past and Present Part 6

Khawarij of Past and Present Part 7

Al Qaeda And The Khawarije,Two Names One Ideology Part 1

Al Qaeda And The Khawarije,Two Names One Ideology Part 2

Al Qaeda And The Khawarije,Two Names One Ideology Part 3

Al Qaeda And The Khawarije,Two Names One Ideology Part 4

Notes on Usool-us-Sunnah from Ahmad ibn Hanbal.

2008-12-22T00:32:00.000-08:00

In returning back to this great asl or usool of our belief and minhaaj which the Imaam of Ahlus-Sunnah and the Subduer of Innovations, Aboo ‘Abdullaah Ahmad ibn Hanbal (raheemahullaah ta’aala) [d.241H] brings which is Waajib upon us to follow and adhere to. That is "The fundamental principles of the Sunnah with us are: 'Holding fast to what the Companions of the Messenger of Allaah (sallallaahu alayhi wa sallam) were upon.'" And Imaam Ahmad (raheemahullaah) sufficed with this statement without mentioning the Kitaab and Sunnah. Why? That is because the Sahabah (radiyallaahu ta'aala anhum) were firmly established upon the Kitaab and Sunnah.

Then Imaam Ahmad mentions next: "Taking them (the Sahabah) and their way as a model to be followed." This is to follow them because our belief is accompanied by action and the Sahabah (radiyallaahu anhum) were the best in implementing these two affairs (The Qur'aan and Sunnah). And there was no truth except that the Sahabah were upon it.

Then Imaam Ahmad went on to mention the third usool which is: "The abandonment of innovations and every innovation is misguidance." Therefore, anything that is not from the statements and actions of the Sahabah is a bid'ah and is to be abandoned because every bid'ah is misguidance.

We also have the statement of Imaam Maalik (raheemahullaah) who said, "Whosoever introduces into Islaam an innovation, which he deems is good, then he has claimed that Muhammad (sallallaahu alayhi wa sallam) has betrayed the trust of conveying the Message. Read the Saying of Allaah Azza wa Jall: 'This day I have completed your Religion for you, and I have perfected my favour upon you, and I am pleased with Islaam as a religion for you." [Soorah al-Maa'idah (5):3] So whatever was not part of the Deen on that day, is not part of the Deen on this day. And the last part of this Ummah will not be rectified, except by that which rectified its first part." In this statement he clarifies the fact that any belief or actions that were not known during the time of the Sahabah is a bid'ah.

And Abdullaah ibn Umar (radiyallaahu anhumaa) said, "Every bid'ah is misguidance even if the people see it as something good." This is in accordance with the statement of the Messenger (sallallaahu alayhi wa sallam) who said, "Every innovation is misguidance." This is a clear refutation of those who divide bid'ah into two categories (i.e. of good and bad).

And in the narration which is well known: Al-Hakam bin al-Mubarak informed us that Amr ibn Yahyaa said my father related from his father who said:

We used to sit by the door of Abdullaah ibn Mas'ood before the Salaatul Ghadaat (morning prayer), so that when he came out we would walk with him to the masjid.

(One day) Aboo Moosaa al-Ash'aree came to us and said, "Has Aboo 'Abdur-Rahmaan come out yet? We replied, "No."

Therefore, he sat down with us until he came out. When he came out, we all stood along with him, so Aboo Moosaa said to him,

"O Aboo 'Abdur-Rahmaan I have just seen something in the masjid which I deemed to be evil, but all praise is for Allaah, I did not see anything except good!"

He inquired, "Then what is it?"

(Aboo Moosaa) replied, "If you live you will see it. I saw in the masjid people sitting in circles awaiting the Prayer. In each circle they had pebbles in their hands and a man would say 'repeat Allaahu Akbar a hundred times.' So they would repeat it a hundred times. Then he would say, 'say Laa ilaaha illa Allaah a hundred times.' So they would say it a hundred times. The he would say, 'say SubhanAllaah a hundred times.' So they would say it a hundred times."

(Ibn Mas'ood) asked, "What did you say to them?"

(Aboo Moosaa) said, "I did not say anything to them. Instead I waited to hear your view or what you declared."

(Ibn Mas'ood) replied, "Would that you had ordered them to count up the evil deeds they acquired and assured them that their good deeds would not be lost!"

Then we went along with him (Ibn Mas'ood) until he came to one of these circles and stood and said, "What is this which I see you doing?"

They replied, "O Aboo 'Abdur-Rahmaan! These are pebbles upon which we are counting takbeer, tahleel and tasbeeh."

He said, "(You should) count your evil deeds and I will assure you that none of your good deeds will be lost. Woe to you, O Ummah of Muhammad (sallallaahu alayhi wa sallam)! How quickly you are rushing to your destruction! These are the Companions of your Prophet (sallallaahu alayhi wa sallam) and who are widespread (and numerous). There are his clothes which have not yet decayed and his eating utensils which are unbroken. By Him in Whose Hand is my soul! Either you are upon a deen better guided than the Deen of Muhammad (sallallaahu alayhi wa sallam) or that you are opening the door of misguidance (from this bid'ah)."

They said, "O Aboo Abdur-Rahmaan! By Allaah, we only intended good."

He said, "How many there are who intend good but do not achieve it. Indeed Allaah's Messenger said to us, 'A people will recite the Qur'aan but it will not pass beyond their throats.' By Allaah! I do not know, perhaps most of them are from you." Then he left them.

And these people did not make khurooj but Abdullaah ibn Mas'ood (radiyallaahu anhu) saw something in them as is seen by him relating the hadeeth about the Khawaarij.

Umar ibn Salamah (the sub-narrator) of the narration said: "We saw most of those people fighting against us on the day of Nahrawaan, along with the Khawaarij."

When the Prophet (sallallaahu alayhi wa sallam) spoke about this Ummah becoming divided and stated, "The Jews have split and divided into seventy-one sects and the Christians have split and divided into seventy-two sects and my Ummah would split into seventy-three sects. All of these sects will be in the Fire except one." They said, "And which one is this O Messenger of Allaah?" He said: 'The Jamaa'ah." and in another narration he (sallallaahu alayhi wa sallam) said, "That which I and my companions are upon."

And Jamaa'ah is of two types: the first is the Sahabah they are the Jamaa'ah and the main body to be followed. The second type of Jamaa'ah is the body of Muslims who are united upon an oath of allegiance to a Muslim ruler. Therefore, khurooj (revolting) is of two types: the first type is revolting against that which the Sahabah were upon and the second type is revolting against the ruler. And no doubt the first type of khurooj is more dangerous and no one does the second without doing the first and this is what Ibn Mas'ood (radiyallaahu anhu) saw in those people. Also as Shaykhul-Islaam Ibn Taymiyyah (raheemahullaah) mentioned, "The khawaarij are the most apparent of the people of innovation and fighting against the rulers."

Similarly, when Alee ibn Abee Taalib (radiyallaahu anhu) sent Ibn Abbaas to debate with the khawaarij after they had gathered their units he said to them, "I have come to you from amongst the Companions of the Prophet (sallallaahu alayhi wa sallam) - the Muhaajiroon and the Ansaar and from the son of the uncle of the Prophet (sallallaahu alayhi wa sallam), who is his son-in-law. And upon them descended the Qur'aan; they are more knowledgeable about it than you and there is not one of them (the Companions) amongst you." Ibn Abbaas (radiyallaahu anhu) drew their attention to this point which shows they were upon misguidance because none of the Companions were with them. And it is mentioned that 2,000 of them repented and left what they were upon wa lillaahi hamd.

Imaam al-Awzaa'ee (raheemahullaah) said, "Knowledge is what comes from the Companions of Muhammad (sallallaahu alayhi wa sallam) and that which does not come from a single one of them is not knowledge." And Ibnul-Qayyim al-Jawziyyah (raheemahullaah) said, "Knowledge is: Allaah said, the Messenger said, and the Companions said."

Allaah Azza wa Jall says, "…those who have been given knowledge may know that it (this Qur’aan) is the truth from your Lord, and that they may believe therein, and their hearts may submit to it with humility." [Soorah al-Hajj (22):54] In this Ayah, Allaah has addressed the Prophet (sallallaahu alayhi wa sallam) telling him that those who are endowed with knowledge know that the revelation he has received is the truth from his Lord and they are the Sahabah (radiyallaahu anhum).

Abdullaah ibn Mas’ood (radiyallaahu anhu) once said: "If you are willing to follow a good example, then you have an option in the tradition of the deceased, because the living are likely to fall as easy prey to oppression (so they might hesitate in faith). Follow the step of Muhammad’s Companions. They were the best in this nation, the most pious, the most learned and the least compromising. Allaah chose them to accompany the Prophet (sallallaahu alayhi wa sallam) and establish His religion. Therefore, become familiar with their virtues, follow their righteous way and adhere as much as you can to their manners and assimilate their biography, for indeed they followed the unwavering guidance."

Allaah has ordered us to follow the way of the Sahabah in His saying, "And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination." [Soorah an-Nisaa (4):115]

Allaah also said about them, "You are the best of peoples ever raised up for mankind." [Soorah Aali-Imraan (3):110] And the Messenger (sallallaahu alayhi wa sallam) said, "The best of mankind is my generation…"

In order for us to be successful we must adhere to the Qur’aan and Sunnah upon the understanding of the Sahabah and the Salaf us-Saalih, those who do so are the People of the Sunnah. As for the People of innovation they are those who innovate into Islaam that which is not from it whether it be beliefs or actions or they try to understand the text of the Qur’aan and Sunnah with their own desires rather than basing their understanding upon the understanding of the Salaf us-Saalih.

Imaam Ahmad ibn Hanbal (raheemahullaah) then continues with the fundamental principles (usool) of the Sunnah by saying: "The abandonment of controversies and the abandonment of sitting with the people of Ahwaa (desires)." This Usool, unfortunately has been forgotten or intentionally neglected by many in these times who ascribe themselves to the Sunnah and the Madhhab of the Salaf.

Therefore, it is worthy to mention a very important point which must be understood and that is: after shirk, bid’ah is the most evil of affairs. As the Messenger of Allaah (sallallaahu alayhi wa sallam) would say, "The most evil of affairs are the newly invented affairs." He (sallallaahu alayhi wa sallam) did not say the most evil of affairs is a woman dressed improperly, he did not say a man dragging his thobe past his ankles, he did not say drinking khamr or doing drugs. He (sallallaahu alayhi wa sallam) said, "The most evil of affairs are the newly invented affairs." Abdullaah ibn Abbaas (radiyallaahu ta’aala anhumaa) the interpreter (turjumaan) of the Qur’aan amongst the Sahabah said, "Verily, the most detested of things to Allaah, the Exalted, are the innovations." And the Messenger of Allaah (sallallaahu alayhi wa sallam) said, "Whoever innovates something in this affair of ours that is not of it will have it rejected."

Hence, bid’ah is something that is the most evil of affairs, it is something rejected by Allaah Tabarak wa Ta’aala, and Allaah Azza wa Jall curses the one who brings about an innovation. Allaah also curses the one who accommodates and shelters a person of innovation meaning by assisting them, defending them, spreading their books and tapes, when someone warns against him you hear the person say ‘no akhee don’t talk like that about the brother’. This is a person who shelters a person of innovation and the Messenger of Allaah (sallallaahu alayhi wa sallam) said, "Whoever innovates or accommodates an innovator then upon him is the curse of Allaah, His Angels, and the whole of mankind."

Imaam as-Saaboonee (raheemahullaah) who died in the year 449 after Hijrah said about the People of the Sunnah, "They follow the Salafus-Saalih, the Imaams and the Scholars of the Muslims, and they cling to the firm deen that they clung to and to the clear truth. And they hate Ahlul-Bid’ah who innovate into the Deen that which is not from it. They do not love them and they do not keep company with them. They do not listen to their sayings, nor sit with them, nor argue with them about the Deen, nor debate with them. Rather, they protect their ears from hearing their futility, things which if they pass through the ears and settle in the hearts, will cause harm and cause doubts and wicked ideas to appear. And concerning this Allaah, the Mighty and Majestic sent down:

"And when you see people engaged in vain discourse about Our Signs, then turn away from them unless they turn to a different theme." [Soorah al-An’aam (6):68]"

Ibn Qudamah (raheemahullaah) said, "The Salaf used to forbid sitting with the People of innovations, looking into their books and listening to their words." As al-Hasaan al-Basree (raheemahullaah) said, "Do not sit with the people of innovation and desires, nor argue with them, nor listen to them." Yahyaa ibn Katheer (raheemahullaah) said, "If you meet a person of innovation along the path, then take a path other than it." Al-Fudayl ibn Iyaad said, "I met the best of people, all of them people of the Sunnah and they used to forbid accompanying the people of innovation." And athaar such as these from the Salaf are numerous.

Likewise, there are numerous athaar from the Salaf concerning judging one by his companionship. The Messenger of Allaah (sallallaahu alayhi wa sallam) said, "A person is upon the Religion of his friend. So let each one of you look to whom he keeps as a friend." And al-A’mash (raheemahullaah) said, "They (the Salaf) did not used to ask anything more about a person after having asked three affairs: whom he walks with, whom he enters upon, and whom he associates with amongst the people."

Aboo Daawood as-Sijistaanee said, "I said to Aboo Abdullaah, Ahmad ibn Hanbal, "If I see a man from Ahlus-Sunnah sitting with a man from the people of innovation, should I abandon speaking to him?’ He said, ‘No. You should first inform him that the one whom you saw him with is a person of innovation. Either he will cease speaking to the innovator, so continue speaking to him, or if not, then regard him to be like him." Ibn Mas’ood said, "A person is like his friend."

Abdullaah ibn Mas’ood (radiyallaahu anhu) also stated, "The regions are known by their names and a person is known by his companions." Muhammad ibn Ubaydullaah al-Ghulaabee (raheemahullaah) said, "The people of desires hide everything except friendship and companionship." And Qataadah (raheemahullaah) said, "By Allaah, I have not seen a man accompanying anyone, except that he is like him and resembles him. So accompany the righteous from amongst the servants of Allaah, so that you may be with them and like them."

Shaykhul-Islaam ibn Taymiyyah (raheemahullaah) said, "It is obligatory to punish everyone who ascribes himself to them – the People of Innovation – or whoever defends them, or whoever praises them, or whoever reveres their books, or who detests that they should be talked about, or who begins to make excuses for them by saying that he does not understand what these words mean, or by saying that this person authored another book and what is similar to these types of excuses, which are not made, except by an ignoramus or a hypocrite. Rather, it is obligatory to punish everyone who knows of their condition and does not assist in repelling their evil, for repelling their evil is one of the greatest obligations."

And the Noble Scholar, Shaykh Saalih ibn Fawzaan al-Fawzaan (hafidhahullaah) was asked, "Whoever opposes the usool (foundations) of Salafiyyah from amongst those who are around us, and assists and supports other methodologies and their thinkers, is it obligatory to associate him with them in order that people may take caution from him and so that they do not become deceived by his manhaj (methodology)?" So he answered, "Whoever opposes the methodology of the Salaf and praises those who are upon it, then he is considered to be upon the actual opposing methodologies himself. It is necessary to advise him and to give him da’wah. So he must return to the truth , but if not, then he is to be abandoned and cut-off."

And in closing with some advice to the one who sits with the people of desires by the Noble Scholar, Shaykh Rabee' bin Haadee al-Madkhalee (hafidhahullaah) when he was asked, "What is your advice O Shaykh to the one who sits with the people of desires, attends their gatherings and gives them salutations in order that they may be certain about what they (the innovators) say, so that they may (use this information) to debate them?

The Shaykh replied: 'Most of the time a person like this will end up becoming a hizbee (partisan), either a tablighee, some type of sufi, or a shi’ite. It is incumbent that the likes of these individuals be punished by Allaah The Most Mighty and Exalted because verily they are going against the way and guidance of Muhammad (sallallaahu alayhi wa sallam), and the Salaf while putting their religion at risk; most of the time they become lost, go astray and join the (evil) hizbee groups.

Ibn ‘Aqeel was a mountain from the mountains of the intellectuals, profoundness, and knowledge. He was advised not to go and (sit with) the mu’tazilah, (he however, did not heed the advice); he went to them and became mu’tazilee. Abu Thar was from the students of Ad Daaruqutnee the Imaam of the Sunnah, he (Abu Thar) heard a statement (from the people of innovation) which overwhelmed him and he became a shi’ite. Abdur Razaaq used to sit with Ja’far Bin Sulaimaan Ad Dabi’ee who had with him some shi’ite ways and thus he (Abdur Razaaq) changed. He adopted shi’ism and thus became a poor impoverished one from the shi’ite; although the shi’ism he had with him was not extreme, and he is not to be faulted (to the same extent of the shi’ite that is extreme); never the less he fell into shi’ism and was affected by it.

Therefore, the one who sits with the people of falsehood will most definitely be affected by them despite what they want and will. No matter what they claim, they will definitely be affected because the Messenger (sallallaahu alayhi wa sallam) is the truthful one who is trusted. He (sallallaahu alayhi wa sallam) has warned against this and said,

"Verily the example of the righteous sitting and the evil sitting is like that of the merchant of fine perfumes and the ironsmith. As far as the merchant of perfume, he may either give you a sample as a gift, or you may purchase some perfume from him, or (at least) you find from him a good smell. Whereas, the ironsmith will either burn your clothes (due to the flying sparks of iron oar), or you will find from him a bad smell."

The righteous sitting –masha Allaah- has three possible scenarios, all of them being good. Either he will give you a sample as a gift saying "here you may have this", put some on you, or give you a bottle of perfume (as a gift). Or, you may buy some perfume from him. You will benefit from him and this is good. You’re not buying from him alcohol or something that is prohibited; rather you are buying from him fine oils that Allaah loves. Something that you are encouraged to put on before you pray and/or enter into the Masjid. So like this you will benefit from him. Or, (at least) you will find a good smell from him and this too is good.

The evil sitting is like sitting with the ironsmith. Either he will burn your clothes or you will find from him a repugnant smell (whose fumes) may cause cancer or some other type of sickness and we seek refuge in Allaah from this.

So the evil sitting will most definitely afflict you in a bad way and with evil.

"An individual is on the religion of his companion and close friend, so let each of you look carefully to the one whom they befriend."

"The friends on that day will become enemies one to another except those who are pious." [Soorah Az-Zukhruf (43):67]

The people of desires and innovation are not from them (i.e. the pious). You have verses and ahaadeeth that warn you (about sitting with the people of innovation). (Yet despite all of this) you say, "No, get out of here (that’s not going to happen to me)." Who has granted you an impermeable protection? The Prophet (sallallaahu alayhi wa sallam) used to warn the Sahaabah (from sitting with the people of innovation), the Salaf who where like mountains (of knowledge, faith, adherence to the truth, etc.) used to plug their ears (from listening to the people of innovation) and did not want to hear anything from them. But you, you go to them, visit them and attend their gatherings, (you will be) afflicted by their evil, deceptions, and accusations.

We have tried abundantly; we have tried abundantly, for more than thirty years we have been trying (to get across to the likes of these people). They have been deceived, lost and broken down. Their end result has already been determined; they WILL be lost (and miserable). We ask Allaah for safety!

No matter what level of intelligences you achieve, (if you sit with them), verily Allaah will punish you. Your intelligence will not avail you. You must take the necessary steps and means to safeguard and protect this religion that Allaah has given to you. Do not play with this bounty!

Presently, you will find that the hizbees of this country (Saudi Arabia), all of them where originally Salafi as the origins of this country is Salafiyyah. All of these (indigenous Saudi citizens) who became hizbee where lost due to them mixing (with the hizbees), living along side of them, reading their books and listening to the (tapes) of the people of desires.

Everyone you see now, who it is said about them that they are hizbee, all of them where lost due to this path; they were all taken and destroyed by the evil (philosophy), "I am taking the truth and leaving the evil." (In reality), they are taking the evil and leaving the truth, they become enemies to the truth. They (end up) becoming of those who war against the people of the truth!"

SubhanAllaahi wa Bihamdihi! Take Heed O Muslim and Hold Tightly to these Usool!

The Attestation of Imaam Juwaynee for the Aqeedah of the Salaf

2008-12-17T16:06:00.000-08:00

Imaam al-Juwaynee [1] (d. 438H) said: "Know, that for a brief period of time, I was confused about three matters:

[a] the issue of as-Sifaat (Allaah’s Attributes)
[b] the issue of al-Fawqiyyah (Allaah being above His creation)
[c] the issue of al-Harf (the Word) and as-Sawt (the Voice) about the Glorious Qur’aan.

I used to be confused about the different sayings - which are found in the contemporary books with respect to these matters - whether ta’weel (manipulative distortion) and tahreef should be made of the Attributes. Whether to take them as they are and halt at their meanings, or whether to affirm them without ta’weel, ta’teel, tashbeeh or tamtheel. But I found in the texts of the Book of Allaah - Most Hight - and the Sunnah of His Messenger , a great clarity about the reality of these Attributes, and likewise with respect to affirming al-uluww (the highness of Allaah) al-Fawqiyyah, al-Harf and as-Sawt.

Then I found in the books of the later Scholars - from the mutakallimoon (the People of theological rhetoric and innovated speech) their making of ta’weel (of Allaah’s Attribute) of al-Istiwaa (Allaah ascending above the creation) by saying that it meant qahr (His dominance) and isteelaa (His conquering); ta’weel of (Allaah’s Attribute) of an-Nuzool by saying that it meant His command descends; ta’weel of (the Attribute of) al-Yadain (the Hands of Allaah) to mean His Power or His Favour; and ta’weel of al-Qadam (the Foot of Allaah) to mean the fine reward with their Lord; and the likes of this. Along with this, I found that they claimed that the Speech of Allaah - the Most High - meant a speech existent in His Self (qaa’im bidh-dhaat) with word, but not with Voice. They claimed that these words are a mode of expression from the meaning existing with Himself!

From those who held to these sayings were a group of people, who had high status in my heart, such as a group of Ash’aree Shaafi’ee Scholars - and I am upon the madhhab of ash-Shaafi’ee - may Allaah be pleased with him - knowing the obligation of my Religion and its rulings. So I found the likes of these great Shaikhs adhering to the likes of such statements - and they were my teachers - and I had complete faith in them, their nobility and their knowledge. However, despite all this, I found my heart having a hatred for such ta’weel such that I could not find any tranquility and peace with it. It caused my chest to feel constricted, rather than causing it to expand…

And I used to fear affirming the Attributes of al-uluww, al-Istiwaa and an-Nuzool, fearing that it would imply hasr (limiting and encompassing Allaah by His creation) and tashbeeh (resembling Allaah to His creation i.e. anthropomorphism). However, despite this, when I studied the Book of Allaah and the Sunnah of His Messenger , I fond in them texts pointing to the reality of these meanings. I found that the Messenger clarified that which came from his Lord, as well as describing Him with them. And know - without any doubt at all - that he used to have present in his noble gatherings the Scholar and the ignorant person, the one with sharp intelligence and the not so sharply intelligent, the Arab and the non-Arab. However, I did not find anything by which he followed up such texts with which he used to describe his Lord - neither with another text, nor with anything that would cause the meanings to removed from their haqeeqah (real meaning) or cause ta’weel to be made of them; such as the ta’weel of my Shaikhs and Scholars from the mutakallimeen (the People of theological rhetoric and innovated speech) - such as their ta’weel of al-Istiwaa to isteelaa, and their ta’weel of an-Nuzool (Allaah’s descending) to mean that His Command descends; and other such things. And I did not find that he used to warn the people from having faith in what was apparent in his speech describing His Lord, whether it was concerning al-Fawqiyyah (Allaah being above His creation), or al-Yadain (the Hands of Allaah), or other than them. And there is nothing recorded from him which proves that these Attributes have another inner meaning, other than what is apparent from their meaning…"

Then Imaam al-Juwaynee - may Allaah have mercy upon him - mentions some aayaat and ahaadeeth concerning al-Fawqiyyah and al-Istiwaa, then he continues:

"So when we came to know this, and came to hold this as our aqeedah (belief), we were then preserved from the doubts of ta’weel, the blindness of ta’teel (divesting Allaah totally or partially of His Attributes) and the foolishness of tashbeeh and tamtheel (likening Allaah to His creation). We then affirmed for Allaah the Uluww (highness) of our Lord - the Most Perfect - and His Fawqiyyah and that He ascended (istawaa) over His Arsh (Throne) in a manner that befits His Majesty and Greatness. So the truth is very clear in this and the chest will readily accept this, for indeed tahreef (distortion of the text) is rejected by the correct and sound intellect, such as tahreef of Istiwaa to Isteelaa (conquering) and other than this. Likewise wuqoof (affirming the wording of the Attributes, but halting at their meanings) is also blindness and ignorance, since we know that our Lord described Himself with these Attributes that we may come to know Him by them. So - in our knowing Him - we do not halt at affirming the wordings of the Attributes, whilst negating what is intended from their meanings. Since He did not describe Himself to us by these Attributes, except that we may affirm what He has described Himself with, not that we halt at them. Likewise tashbeeh and tamtheel are also foolishness and ignorance. . Thus, the one whom Allaah - Most High - causes to agree upon the affirmation (of His Attributes) - without tahreef, takyeef and wuqoof - then he has indeed agreed upon what is intended for them, if He - the Most High - wishes."

Then he - may Allaah have mercy upon him - explains the reason why Ahl ul-Kalaam (the People of Theological Rhetoric and Innovated Speech) felt that they were forced to make ta’weel of Istiwaa to Isteelaa, so he said:

"And Allaah expanded my chest about the state of those Shaikhs who made ta’weel of al-Istiwaa to isteelaa … and it is my belief that they do not understand the Attributes of the Lord - the Most High - except with what befits the creation. Thus they do not understand al-Istiwaa of Allaah as it truly befits Him … so this is why they distort the words from its proper context and deny what Allaah has described Himself with. And we shall mention the explanation of that if Allaah wills.

And there is no doubt that us and them (i.e. Ash’ariyyah) agree upon affirming the Attributes of al-Hayaat (Life), as-Sam’a (Hearing), al-Basr (Seeing), al-Ilm (Knowledge), al-Qudrah (Power), al-Iraadah (Will) and al-Kalaam (Speech) of Allaah. And we certainly do not understand the Attribute of Life of Allaah to mean with the likes of such organs that are established in our bodies. Likewise, we do not understand the Hearing and the Seeing of Allaah to imply that there are limbs. So, just as they say: His Life is not like ours, nor is His Knowledge and Seeing, rather they are Attributes in a way that is befitting to Him, not befitting us. Then we - likewise - say: His Attribute of Life is known but its kaifiyyah (the nature of how it is) is unknown. His Knowledge is known but its kaifiyyah is not. Likewise, His Seeing and Hearing are known and there is no implication of there being organs and bodily-parts in any of this - rather all these Attributes are in a way that befit Him.

Likewise is the case for His ‘Ayn (Eye), Fawqiyyah, Istiwaa and Nuzool. His Fawqiyyah is known - it is established just like the reality of His Hearing and the reality of His Seeing are also established. They are known but their kaifiyyah is not. Then, similarly, His Fawqiyyah is known and established in a way that befits Him, but the kaifiyyah is not. Likewise, His Istiwaa (Ascending) over the Arsh (Throne) is known, but the kaifiyyah is not explained by implying movements or transmission which befit the creation - rather His Istiwaa is in a manner that befits His Greatness. Thus His Attributes are known from the direction of sentence and affirmation, but are unknown from the perspective of how they are and setting limits. So the Believer is clear about the Attributes from one perspective and blind from the other. The Believer is clear from the perspective of affirmation and existence [of the Attributes] but blind from the perspective of their kaifiyyah and limits. And this is the way by affirming what Allaah - the Most High - has described Himself with, and by negating tahreef, tashbeeh and wuqoof. This is what the Lord - Most High - intends for us concerning His Attributes… that we recognise them, have eemaan in them being haqeeqah (real) and negate any tashbeeh to them, nor to deny for Allaah His real Attributes by tahreef and ta’weel. Indeed, there is no difference between Allaah’s Attribute of al-Istiwaa and as-Sama’ and between His Attribute of an-Nuzool and al-Basr - since each occurs by a text.

So if they say to us about al-Istiwaa: You have made tashbeeh! Then we reply to them about as-Sam’: You have made tashbeeh and have described your Lord with organs! So if they say: No organs and bodily parts, rather it is in a manner that befits Him. Then we reply about al-Istiwaa and al-Fawqiyyah: There is no confinement nor limitation, rather it is in a manner that befits Him. So whatever is necessary concerning the Attributes of Life, Hearing, Seeing and Knowledge and not making any tashbeeh to them, then such is also necessitated regarding Allaah’s Attributes of Ascending, Descending, al-Yad (Hand), al-Wajh (Face), al-Qadm (Foot), ad-Dahak (Laughing) and Ta’ajjub (Amazament). So just as they do not imply for Him any organs we do not imply for Him any limbs nor anything that befits the creation. And it is not from justice and fairness that they understand the Attributes of Ascending, Descending, Face and Hand to imply resemblance to the creation, and therefore they think that they must resort to ta’weel and tahreef - (yet they do not do so for the other Attributes such as Life, Hearing and Seeing.)

So those possessing justice and fairness will understand what we have said, have aqeedah in it, accept our sincere advice and will take as the Deen of Allaah the affirmation of all His Attributes, negating from them any tashbeeh, ta’teel, ta’weel or wuqoof. This is what Allaah intended from us concerning this. Since all these Attributes (that they affirm), all the others (that they make ta’weel of) come from a single place - and that is the Qur’aan and the Sunnah. Thus, when we affirm one set of Attributes without ta’weel, but make ta’weel and tahreef for the others, then we are like those who believed in on part of the Book, but disbelieved in another part. And this is sufficient and clear - if Allaah - the Most High - wills." [2]

Notes
1. He is Abu Muhammad al-Juwaynee father of the famous Imaam ul-Haramayn Abu Ma’aalee al-Juwaynee. Abu Muhammad was a Shaafi’ee faqeeh and initially followed the Asha’riyy madhhab in aqeedah. However he retracted from this and returned to the madhhab of the Salaf - as is attested to by his book Risaalah Ithbaatul-Istiwaa wal-Fawqiyyah.

2. Taken from: Risaalah Ithbaatul-Istiwaa wal-Fawqiyyah (p.176-183), abridged - which is part of Majmoo’atur-Rasaa’il il-Muneeriyyah.

Jamaa'ah at-Tableegh: Teachings of Shirk in the book -"Fadhaa.il A'maal"

2008-12-14T17:39:00.000-08:00

Tableeghi Jamaat: Teachings of Shirk in the Book -"Fadhaa.il A'maal" (popularly referred to as - " Fazail Amal")http://www.abdurrahman.org/innovation/shirkfazailamaal.html

Statements of the Scholars of the Sunnah concerning the Jamaat Tableegh
http://www.abdurrahman.org/innovation/statementsscholarstabligue.html

The Jamaa'at Tableegh and the Deobandis -- 166p [PDF Book [PDF]]
http://www.abdurrahman.org/innovation/tj_03.pdf

Readings in Qutubism

2008-12-13T08:48:00.000-08:00

Readings in Elementary Qutubism - 29 Pages [PDF] http://www.abdurrahman.org/innovation/readingselementaryqutbism.pdf

Readings In Intermediate Qutubism - 56 Pages [PDF]http://www.abdurrahman.org/innovation/readingsintermediatequtubism.pdf

Readings in Advanced Qutubism Part 1 - Sharh Muqaddimah Aal Qutb - 23Pages [PDF]http://www.abdurrahman.org/innovation/readingsadvqutbism.pdf

Who are the Salafis?

2008-12-12T21:05:00.000-08:00

By Aboo 'Uthmaan Muhammad al-Anjaree
The Shaykh begins this historic lecture by establishing the foundations of Salafiyyah and the obligation to follow it. In continuing this significant lecture, the Shaykh speaks about the foundations of Salafiyyah and opens the floor to questions. In the final installment of the historic event, the Speaker answers many doubts about Salafiyyah which were frst introduced to the West the insidious Qutbee caller: 'Alee Tameemee as-Surooree

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The Propagated Signposts of the Sunnah For the Creed of the Saved and Aided Group

2008-12-12T19:06:00.000-08:00

A'laam as-Sunnah al-Manshoorah li-I'tiqaad at-Taaifah an-Naajiyah al-Mansoorah - Part 1 [The Propagated Signposts of the Sunnah For the Creed of the Saved and Aided Group] By: Al-Haafidh al-Hakamee - Translated by Abul-Irbaad Abid Zargar - 110p
http://www.abdurrahman.org/sunnah/psp1-7.pdf

Shaykh Haafidth Ibn Ahmad al-Hakamee

His Birth and Early Childhood

Shaykh Haafidth ibn Ahmad ibn 'Alee al-Hakamee (rahima-hullaah) was one of the notable scholars from the Kingdom of Saudi Arabia, and one of the most famous of those who lived in the 14th (hijree) century to come from the southern region of the country (i.e. Tuhaamah).

Shaykh Haafidth was born on the 24th of Ramadhaan, 1342 A.H. (1924 C.E.) in a coastal village called as-Salaam which lies just southeast of the city of Jaazaan. When he was still just a small boy he moved to the city of al-Jaadi' which is close to the city of Saamitah because his father found that farmland and pastures were better there. However, his immediate family continued to commute between the two cities due to extenuating circumstances.

The young Haafidth was raised under the good and righteous guardianship of his father who taught him modesty, purity and good character. Before reaching the age of maturity, he worked as a shepherd herding his fathers' sheep, which were the most important form of wealth to his family as well as the rest of the people in the society in those days. However, Haafidth differed from the other boys in his village because of his intelligence and his ability to memorise and understand quickly. He learned to write while he was still a small boy and he memorised the entire Qur.aan by the time he was twelve years old.

Seeking Knowledge and Religious Studies

When the young Haafidth reached the age of seven years, his father put both him and his older brother Muhammad [He is now one of the well respected scholars in the southern part of the Kingdom of Saudi Arabia. His efforts in Da'wah and Islaamic teaching have had a tangible effect on the entire region. He has been the head of the Islaamic Institute in Saamitah for the last 20 years. He assumed the position after his brother - who was the first head of the institute - left the position. I ask Allaah to extend his life, and grant him good health, and make success always his ally, and that the Muslims continue to benefit from him. Ameen] into Qur.aan memorisation school in the city of al-Jaadi'. There he read juz Amma and juz Tabaarak (30th and 29th parts of the Qur.aan) to the teacher and afterwards he and his brother finished learning to read the entire Qur.aan with the proper rules of recitation in just a few months and shortly thereafter he completed memorising the Qur.aan in its entirety.

Next he concentrated on his writing skills until he perfected them and was able to copy the Qur.aan with excellent handwriting. At the same time he and his brother were busy reading and memorising books of fiqh, inheritance law, hadeeth, tafseer, and tawheed under the tutelage of their father since there was no one else suitable or trustworthy enough to teach them.

In the year 1358H (1940) Shaykh 'Abdullaah ibn Muhammad ibn Hamad al-Qar'aawee [Shaykh 'Abdullaah al-Qar'aawee was born in the year 1315 A.H. in the city of 'Unayzah in the area of al-Qaseem and he died in the year 1389 A.H. in the city of Riyadh (rahima-hullaah). Great credit goes to him for the growth and development of knowledge and literature in the southern region of the Kingdom of Saudi Arabia (Tuhaamah and 'Aseer). There were many positive results and great improvements in the religion, society, and culture of that area and its youth due to his call to Da'wah at-Tawheed] travelled all the way from Najd to the city of Tuhaamah in the southern part of the Kingdom after he heard about the level of ignorance and the spread of innovation in the region - which (eventually) becomes the condition of every area that has only a few people calling to Allaah's religion (Islaam) or no one at all to set the affairs straight. Shaykh al-Qar'aawee vowed to shoulder the responsibility of calling to the True Religion (of Islaam) and correcting the corrupt beliefs in aqeedah and the superstitions that were stuck in the minds of the ignorant people in the region.

In 1359H (1941) Haafidth ibn Ahmad's older brother Muhammad went to Shaykh Hamad al-Qar'aawee with a letter from the both of them requesting some books on Tawheed and expressing their regret at being unable to come (and study with him) because they were busy serving and seeing to their parents needs. They also requested that the Shaykh visit their village so that they might listen to some of his lessons. Shaykh al-Qar'aawee accepted their invitation and went to their village where he met the young Haafidth and got to know him very well and saw in him promising signs of excellence and intelligence - which turned out to be a very accurate evaluation.
Shaykh al-Qar'aawee remained in al-Jaadi' (their village) a number of days teaching, and a group of elders as well as some youth from the local people attended the lectures. Amongst them was the young Haafidth who was the smallest of them in age, yet the fastest of them in memorising and understanding the information given. Shaykh 'Abdullaah al-Qar'aawee said about him: "And thus it was that I stayed a number of days in al-Jaadi'. Haafidth attended the lessons and if he missed anything then he would get it from his classmates. He is like his name Haafidth (which means: one who memorises), he preserves things (accurately) by heart as well as with his note taking. I used to dictate to all of the students and then explain the lesson and the older students used to ask him if they had trouble understanding something or (if they missed) writing something in their notes." [This quote was taken from a short autobiography of the life of Shaykh al-Qar'aawee.]

When Shaykh al-Qar'aawee was ready to return to the city of Saamitah - which by this time he had already made his dwelling place and the center for his da'wah activities - he asked the young Haafidth's parents to permit him to employ someone to herd their sheep on Haafidth's behalf in exchange for their permission that Haafidth and his older brother return with him to Saamitah so that they might seek knowledge there underneath his tutilage. But Haafidth's parents refused the Shaykh's request at first, insisting that their youngest son remain with them because of their great need for him. However, Allaah decreed that the life of Haafidth's mother would end during the month of Rajab in the year 1360H (1942), so Haafidth's father then allowed him and his brother Muhammad to study with the Shaykh two or three days a week and then return to him.

Haafidth began to study in Saamitah with the Shaykh who would dictate lessons to him after which he would return to his village. Haafidth was an inspired student who understood and memorised everything that he read or heard.

Sadly his father did not live long after that as he died on his way back from Hajj in the same year 1360 A.H. (1942 C.E.). After that, Haafidth was able to study and gain knowledge (full time) so he went to his Shaykh and stayed with him, always learning and benefiting from him. Haafidth proved to be an exceptionally gifted student who learned very quickly. He was also very good at poetry and prose and he (eventually) authored many books in the major categories of Islaamic knowledge.
When Haafidth was only nineteen years old, Shaykh al-Qar'aawee asked him to write a book about Tawheed and the 'aqeedah of the Pious Predecessors, that would be easy for students to memorise, and that would also demonstrate just how much he has benefited from his reading and studying. The young Haafidth responded by writing a treatise in didactic prose entitled: ((Sullam-ul-Wusool ilaa 'Ilm-il-Usool fee at-Tawheed)) which he completed in the year 1362 A.H. (1944 C.E.), and which met with the avid approval of his teacher as well as the other prominent scholars of his time.
He followed this work with other writings also in didactic prose on tawheed, hadeeth terminology, fiqh, principles of fiqh, inheritance law, seerah of the Prophet, and others, all of which were originally published with the help of King Saud ibn 'Abdul-'Azeez.

It becomes clear for us through what Shaykh Haafidth al-Hakamee left behind for us from his writings that he was profoundly affected by reading books that were written by the scholars of the early generation of Muslims about tafseer, hadeeth, fiqh, and principles of fiqh, Islaamic manners, Arabic language and grammar. As regards 'aqeedah, he was obviously very influenced by the writings of Shaykh al-Islaam Ibn Taymiyyah and his famous student Ibn-al-Qayyim.

Some of His Other Achievements

When Shaykh 'Abdullaah al-Qar'aawee realised the superiority of his student Haafidth, he appointed him as a teacher for the other students and they benefited greatly from his lessons.

In 1363 A.H. (1945 C.E.) Shaykh al-Qar'aawee selected Haafidth to be the director of a school in Saamitah, which was the first and the largest of all of the schools that Shaykh al-Qar'aawee established for the students of knowledge in the southern region the kingdom. Haafidth was also made regional superintendent for all of the schools in the neighbouring villages and townships.

Shaykh al-Qar'aawee went on to enlarge the schools in Tuhaamah and 'Aseer and he eventually established at least one school in every village in the south that taught Islaamic studies. He appointed his students as teachers and administrators for these schools however, when Shaykh al-Qar'aawee had established literally hundreds of schools in the southern region he took his first student, Haafidth al-Hakamee, as his assistant whilst travelling and supervising the schools.

Shaykh Haafidth travelled to many places in order to fulfill his responsibilities with Shaykh al-Qar'aawee including as-Salaamah al-'Ulyaa and the city of Beesh, Umm al-Khashab in northern Jaazaan. Afterwards, he returned to Saamitah again as director of the schools in the region in order to help his Shaykh administer the many schools that he had established so that the important improvements brought about by this da'wah might continue.

Most of Shaykh Haafidth al-Hakamee's time was spent trying to uplift the youth in his area and benefit them with his knowledge as much as he could. Some of his students are now renowned scholars in their own right having taken positions as judges, teachers, and preachers everywhere in the southern region of the kingdom and elsewhere.

In 1373 A.H. (1955 C.E.) a high school was opened in Jaazaan, the capital city of the southern region, and Shaykh Haafidth al-Hakamee was chosen to be its first director in the same year. Then in 1374 A.H. (1956 C.E.) a scholastic institute was opened in Saamitah by the General Directorate of Colleges and Institutes and Shaykh Haafidth al-Hakamee was chosen to be its director as well. Shaykh Haafidth performed his administrative duties extremely well in addition to teaching some classes where he was known to give the students knowledge above and beyond the limited curriculum of the institute either himself or through some of the other in the institute.

His Death

Shaykh Haafidth al-Hakamee remained as the director of the scholastic institute in Saamitah until he performed Hajj in the year 1377 A.H. (1958 C.E.). After completing the rights of Hajj, Shaykh Haafidth died in the city of Makkah from a sudden illness on the 18th of Dhul Hijjah, 1377 A.H. (1958 C.E.) while he was still a young man of only 35 years. May Allaah, the Exalted, have mercy upon him.

reference: www.fatwa-online.com

What is Salafiyyah?

2008-12-12T18:11:00.000-08:00

Salafiyyah - Explanations of the Principles of Salafiyyah
http://www.al-athariyyah.com/salafiyyah.html

Biography of Shaykh Muhammad Abdul-Wahhab Marzooq al-Banna

2008-12-12T17:41:00.000-08:00

An excellent talk delivered by our brother Abdulilah Lahmami, who is currently residing in Madinah and is a student of Sheikh Ubayd al-Jaabiree (hafihudullah) and also Shaykh Muhammad Abdul-Wahhab Marzooq al-Banna (hafihudullah) amongst others.

Biography of Shaykh Muhammad Abdul-Wahhab Marzooq al-Banna PART 1/8

Biography of Shaykh Muhammad Abdul-Wahhab Marzooq al-Banna PART 2/8

Biography of Shaykh Muhammad Abdul-Wahhab Marzooq al-Banna PART 3/8

Biography of Shaykh Muhammad Abdul-Wahhab Marzooq al-Banna PART 4/8

Biography of Shaykh Muhammad Abdul-Wahhab Marzooq al-Banna PART 5/8

Biography of Shaykh Muhammad Abdul-Wahhab Marzooq al-Banna PART 6/8

Biography of Shaykh Muhammad Abdul-Wahhab Marzooq al-Banna by PART 7/8

Biography of Shaykh Muhammad Abdul-Wahhab Marzooq al-Banna by PART 8/8

Levels of Jihaad.

2008-12-12T17:15:00.000-08:00

In the Name of Allaah, Most Compassionate, Most Merciful. All praise and thanks be to Allaah, we praise Him, seek His aid, and ask His forgiveness. We seek refuge in Allaah from the evil in our souls and from our bad deeds. He whom Allaah guides, there is none to misguide him, and He whom he leaves astray there is none to guide him! I bear witness that none has the right to be worshipped except Allaah, who is alone without partners and I bear witness that Muhammad (sallallaahu alayhi wa sallam) is his slave and Messenger.

O you who believe! Fear Allaah as He should be feared. And die not except in a state of Islaam with complete submission to Allaah." [Soorah Aali-Imraan (3):102]

"O mankind! Be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both He created many men and women and fear Allaah through Whom you demand your mutual rights and (do not cut the relations of) the wombs (kinship). Surely, Allaah is Ever an All-Watcher over you." [Soorah An-Nisaa (4):1]

"O you who believe! Keep your duty to Allaah and fear Him, and speak (always) the truth. He will direct you to do righteous deeds and will forgive you your sins. And whosoever obeys Allaah and His Messenger he has indeed achieved a great achievement." [Soorah Al-Ahzaab (33):70-71]

To Proceed....

Verily the most truthful of speech is the Book of Allaah, and the best guidance is the guidance of Muhammad (sallallaahu alayhi wa sallam). And the worst matters are the newly invented matters, and all new matters are innovations into the religion, and all the innovations are misguidance, and all misguidance leads to the fire.

In the hadeeth recorded in Jaami at-Tirmidhi related by Mu’aadh bin Jabal (radiyallaahu anhu) who said: I said: “O Messenger of Allaah! Tell me of a deed which will take me into Paradise and will keep me away from the Hell-Fire.” He (sallallaahu alayhi wa sallam) said: “You have asked me about a great matter. But it is easy for whom Allaah, may He be Exalted, makes it easy for. You must worship Allaah (alone), associating nothing with him. You must perform the prayer and pay the Zakaat. You must fast in Ramadaan and perform the Hajj to the House.’ Then he (sallallaahu alayhi wa sallam) said, “Shall I not show you the gates of goodness? Fasting is a shield; charity extinguishes sin as water extinguishes fire; and (so does) the praying of a man in the depths of the night.’ Then he (sallallaahu alayhi wa sallam) recited:

“(Those) who forsake their beds to cry to their Lord in fear and hope, and spend of what We have bestowed upon them. No soul knows what is kept hidden for them of joy, as a reward for what they used to do.” [Soorah as-Sajdah (32):16]

Then he (sallallaahu alayhi wa sallam) said: “Shall I not tell you of the peak of the matter, its pillar and its uppermost part?’ I said: ‘Yes, O Messenger of Allaah! He said: ‘The peak of the matter is Islaam. The pillar is Salah and its uppermost part is Jihaad…”

Since Jihaad is the apex of Islaam it is the best deed that anyone can perform after the pillars of Islaam. 'The position of those who perform Jihaad in the Cause of Allaah are the loftiest positions in paradise and likewise, they have a high status in the life of this world.' As Allaah, the Most High says:

“And say not of those who are killed in the Way of Allah, "They are dead." Nay, they are living, but you perceive (it) not.” [Soorah al-Baqarah (2):154]

Imaam Muslim reported in his Saheeh: “The souls of the martyrs are inside green birds and move about in Paradise wherever they wish. Then, they take refuge in lamps that are hanging under the Throne (of Allaah). Your Lord looked at them and asked them, ‘What do you wish for.’ They said, “What more could we wish for while you have favored us with what you have not favored any other of your creation.’ He repeated the question again. When they realize that they will be asked (until they answer), they said, ‘We wish that You send us back to the earthly life, so that we fight in Your cause until we are killed in your cause again,’ (because of what they enjoy of the rewards of martyrdom). The Lord then said, ‘I have written that they will not be returned to it (earthly life) again.”

Allaah the Most High also states, “Do you consider the providing of drinking water to the pilgrims and the maintenance of Al-Masjid-al-Haram (at Makkah) as equal to the worth of those who believe in Allaah and the Last Day, and strive hard and fight in the Cause of Allaah? They are not equal before Allaah. And Allaah guides not those people who are the Zalimun (polytheists and wrong-doers). Those who believed and emigrated and strove hard and fought in Allaah's Cause with their wealth and their lives are far higher in degree with Allaah. They are the successful.” [Soorah at-Taubah (9):19-20]

'The Messenger of Allaah (sallallaahu alayhi wa sallam) was at the highest peak of performing Jihaad, for he mastered all of its types: He made Jihaad with his heart and soul, by calling to the Deen of Islaam and proclaiming the truth, with the sword and the spear.'

The Messenger of Allaah (sallallaahu alayhi wa sallam) said, "I have been sent before the Hour, so that Allaah Alone should be worshipped without the association of partners with Him, and my provision has been placed under the shade of my spear, and subservience and humiliation have been placed upon those who disobey my orders, and whoever imitates a people, then he is one of them." [Imaam Ahmad's Musnad]

And the Messenger(sallallaahu alayhi wa sallam) also said, “I have been commanded to fight against the people until they testify that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah and until they perform the prayers and pay the Zakaat, and if they do so, they will have gained protection from me for their lives and property, unless (they do acts that are punishable) in accordance with Islaam, and their reckoning will be with Allaah, the Exalted.” [Agreed upon]

And verily, Jihaad on the battlefield against the kuffar was prescribed for the establishment of Tawheed and to purify the earth from the scourge of Shirk. As Allaah, the Most High says:

“And fight them until there is no more Fitnah (disbelief and polytheism: i.e. worshipping others besides Allaah) and the Deen (worship) will all be for Allaah Alone [in the whole of the world]” [Soorah al-Anfaal (8):39]

Ibn Jareer at-Tabaree said: “Fight them until there is no shirk and until none but Allaah is worshipped without partner and so that calamity is raised off the servants of Allaah in the earth which is tribulation (Fitnah), and so that Deen is totally for Allaah.”

He also said: “And until obedience and worship is all for Allaah sincerely and not for anyone else other than him. The people of interpretation have also said as we do.”

Then he mentioned who said that and transmitted it with a chain of transmission from Ibn Abbaas, Hasaan, Qataadah, Suddee, Ibn Jurayj and others (raheemahumullaah). [Tafseer, Vol.9, p.162]

'The Messenger of Allaah (sallallaahu alayhi wa sallam) spent his hours devoted to Jihaad, which is why he was the best in all the worlds in remembering Allaah and the greatest in Allaah’s Estimation. Allaah, the Most High commanded him to perform Jihaad from the time when He sent him, for He said:

“So do not obey the disbelievers and struggle against them with it (the Qur’aan) a great Jihaad.” [Soorah al-Furqaan (25):52]

And this is a Makkan Soorah in which Allaah ordered him to make Jihaad by proclaiming the truth to the people. Likewise, Jihaad against the Munafiqeen is only by convincing argument and is more difficult than Jihaad against the Kuffar and it is the Jihaad of the special and unique people (i.e. the Prophets and the righteous) and those who help them; and even though they may be small in numbers, they are greater in Allaah’s Sight.

And because one of the best forms of Jihaad is speaking the truth in spite of the severest opposition, such as when one speaks it while he fears the power of another, the Messenger (sallallaahu alayhi wa sallam) had an abundant share of that and he was the most perfect and complete among mankind in doing so. And since making Jihaad against the enemy is secondary to the Jihaad of oneself, as the Prophet (sallallaahu alayhi wa sallam) said:

“The Mujaahid is one who performs Jihaad of his self in obedience to Allaah.” [Narrated by Ahmad, on the authority of Fadalah Ibn Ubaid (radiyallaahu anhu), it was declared authentic by Ibn Hibban and Al-Haakim and Ath-Thaahabee confirmed this.]'

Shaykh ul-Islaam Ibn Taymiyyah (raheemahullaah) said, "The Jihaad against one's self and against al-Hawaa (desires) constitutes the basis for Jihaad against the Kuffar and the Munafiqeen, because one is unable to make Jihaad against them until he makes Jihaad against himself and his Hawaa first, so that he can go out to (confront) them." [Radwatul-Muhibeen wa Nuzhatul-Mushtaaqeen]

And Shaykh Muhammad ibn Saalih al-Uthaymeen (raheemahullaah) said, "Undoubtedly, Jihaad against the self comes before Jihaad against the kuffar, because one cannot strive against the kuffar until after one has striven against one’s own self, because fighting is something which the self dislikes. Allaah says:

“Jihaad (fighting in Allaah’s Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allaah knows but you do not know” [Soorah al-Baqarah (2):216]

The point is that Jihaad against the enemy cannot take place until one strives and forces oneself to do it, until one’s self submits and accepts that." [Fataawaa Manaar al-Islaam 2/421]

And Ibnul Qayyim al-Jawziyyah (raheemahullaah) said, “Jihaad against the self takes precedence over, and is the basis of, Jihaad against the outward enemy. So the one who does not perform Jihaad against his own soul firstly, by carrying out that which he was commanded with, and leaving off that which he was prohibited from, and striving hard in that for the Sake of Allaah, it is not possible for him to perform Jihaad against the outer enemy. Since, how can he perform Jihaad against his outer enemy, and be just with him, whilst the enemy that is within him has overpowered him and gained mastery over him; yet he does not perform Jihaad against this enemy, nor does he struggle against it for the Sake of Allaah!? Rather, it is not possible for him to go out against his outer enemy, until he has performed Jihaad against his own soul. So the servant is tested by performing Jihaad against these two enemies, but amongst them is a third enemy.

It is not possible to perform Jihaad against the first two, except by Jihaad against this one; it is the one that stands between the two previously mentioned enemies and the servant, preventing him from Jihaad against the first two, and it forsakes him, and it keeps him back from Jihaad. He does not cease to make him think that his Jihaad against the first two enemies will mean leaving off wealth, pleasures and desires. So it is not possible for him to perform Jihaad against the first two enemies, except by performing Jihaad against this one. So Jihaad against this one is the basis of the Jihaad against the other two, and it is Shaytaan. Allaah the Exalted says

“Verily Shaytaan is to you an avowed enemy, so take him as an avowed enemy.” [Soorah al-A’raaf (7):22]" [Zaadul-Ma'aad (3/6)]

'The command to treat Shaytaan as an enemy is an exhortation to strive to the utmost of one’s ability to fight against him. So the slave is commanded to fight against three enemies and they have been sent to him as a test from Allaah, and the slave has been given support and strength. And each of these two sides is tested by the other and some of them are made a trial for the others, in order to see what they will do. Allaah has given His slaves hearing, sight, reason and strength. And has sent down His Books and His Messengers to them and supported them with His angels. He commanded them to do that which is the greatest support for them in their fight against their enemy, and informed them if they fulfill what He has commanded them to do, they will continue to be supported;' for Allaah the Most High says,

“But if they done what they had been instructed to do it would have been better for them and would have strengthened (their faith).” [Soorah an-Nisaa (4):66]

'And that if they are overcome, it will be because of their having abandoned a part of what they were commanded to do.' As Allaah the Most High says,

“(What is the matter with you) when a calamity befalls you, even though you smote (your enemies) with one twice as great, you say “From where has this come to us?” Say (to them O Muhammad) “It is from your own selves.” [Soorah Aali-Imraan (3):165]

Ibn Taymiyyah said: “Whenever the kuffar become manifest that is due to the sins of the Muslims which necessitates a weakness in their eemaan. But then when they repent and perfect their faith Allaah will help them, as Allaah said,

“So do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if you are indeed (true) believers.” [Soorah Aali-Imraan (3):139]

And Allaah says, “(What is the matter with you) when a calamity befalls you, even though you smote (your enemies) with one twice as great, you say “From where has this come to us?” Say (to them O Muhammad) “it is from your own selves.” [Soorah Aali-Imraan (3):165]” [Al-Jawaab as-Saheeh, vol.6, p.450]

'But He did not cause them to despair; rather, He informed them that they should treat their wounds and go back and fight their enemies with patient perseverance. And He informed them that He is with the God-fearing among them, with those among them who do righteous deeds, with those among them who patiently persevere and with the believers.' As Allaah says,

"Yes, if you hold on to patience and piety, and the enemy comes rushing at you; your Lord will help you with five thousand angels having marks (of distinction)." Allaah made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allaah, the All-Mighty, the All-Wise." [Soorah Aali-Imraan (3):125-126]

'And He defends the believers from that which they are unable to defend themselves; indeed, it is by His defense that they are victorious and were it not for that, their enemy would have vanquished them.' Allaah the Most High says,

"Then when Talut (Saul) set out with the army, he said: "Verily! Allaah will try you by a river. So whoever drinks thereof, he is not of me, and whoever tastes it not, he is of me, except him who takes (thereof) in the hollow of his hand." Yet, they drank thereof, all, except a few of them. So when he had crossed it (the river), he and those who believed with him, they said: "We have no power this day against Jalut (Goliath) and his hosts." But those who knew with certainty that they were to meet their Lord, said: "How often a small group overcame a mighty host by Allaah's Leave?" And Allah is with As-Sabirin (the patient ones, etc.)." [Soorah al-Baqarah (2):249]

'And this defense is in accordance with their belief: If their belief is strong, the defense is strong, so whoever finds something good, he should praise and thank Allaah and whoever finds something other than that, he should not blame anyone except himself.' Allaah says,

"Whatever good reaches you, it is from Allaah, and whatever evil befalls you, it is from yourself." [Soorah an-Nisaa (4):79]

Allaah commanded the believers 'to strive in His cause in the manner in which they ought to strive (22:78), just as He commanded them to fear Him in the manner in which they ought to fear Him (3:102). So just as fearing Him in the manner in which He should be feared means to obey Him and not to disobey Him, to remember Him and not to forget Him, to thank Him and not be ungrateful to Him. So Jihaad in His cause in the manner in which it should be performed means to make Jihaad of his own self in order that his heart, his tongue, and his limbs submit to Allaah and by Allaah, not to himself and by himself. And he should struggle against his devil by disbelieving in his promises and disobeying his commands and from these two Jihaads, strength and preparedness will result for him by which he may struggle against the enemies of Allaah with his heart, his tongue, his hand and his wealth, in order that Allaah’s word be exalted.'

'The explanations of the Salaf differ regarding the meaning of striving (Jihaad) in the required manner; Ibn Abbaas (radiyallaahu ta’aala anhu) said: “It is to strive to the utmost of one’s ability in Allaah’s Cause and not to fear the blame of the blamers. But those people are incorrect who say that the two verses are abrogated due to their (erroneous) belief that they contain a command to do something which is not possible, for fearing Allaah as He should be feared and performing Jihaad as it should be performed means to the best of each individual slave’s personal ability – and that varies according to the circumstance of the Mukhallafoon [Those who are legally required to observe the precepts of the Religion]. Now observe how Allaah has followed the command to do that with His words:

“He has chosen you, and has not laid upon you in religion any hardship.” [Soorah al-Hajj (22):78]'

And the Messenger of Allaah (sallallaahu alayhi wa sallam) said, “Religion is easy, and no one overburdens himself in his religion but he will be unable to continue in that way. So do not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded. Gain strength by worshipping in the mornings and afternoons and during the last hours of the night.” [Agreed upon]

Allaah, the Most High has 'made His religion easy for the slaves to the utmost degree, and likewise His Sustenance, His Pardon and His Forgiveness and He has made repentance simple for them, as long as the soul remains in the body. And He has made an atonement for every sin and He has made a lawful substitute for everything which He has declared unlawful and He has made every hardship by which He tests them ease before it and ease after it, so how can He make something incumbent upon them which it is not possible for them to do, let alone something which they have no power to do?

When this is known, then it is clear that Jihaad is on four levels.

The First level of Jihaad is the Jihaad against oneself this is also on four levels:

First: that the believer strives upon learning the guidance and the true religion, which is such that there can be no success or bliss for the soul in this life or in the hereafter except throught it. The Prophet (sallallaahu alayhi wa sallam) said, “Seeking knowledge is obligatory upon each Muslim.” [Sunan Ibn Majah]

Shaykh Muhammad ibn Saalih al-Uthaymeen mentions that the Sharee'ah definition of ilm (knowledge) is: "The guidance that has been sent down by Allaah upon his Prophet. The praiseworthy and admirable knowledge that facilitates knowledge in the religion, and the Prophet Muhammad (sallallaahu alayhi wa sallam) said that, ‘the Prophets do not leave behind Deenaars or Dirhams, rather they bequeath knowledge." [Knowledge -A Defintion, its Virtue and the Ruling Concerning its Acquisition']

Imaam Ibnul-Qayyim al-Jawziyyah (raheemahullaah) said: “So the supporting pillars of the Religion are knowledge (’ilm) and jihaad, and due to this, jihaad is of two types: the jihaad by the hand and the spear, and there is much participation in this. And secondly, there is the jihaad with the proof and the clarification. This latter jihaad is specifically the following of the Messengers, and it is the jihaad of the imaams, and it is the most excellent of the two jihaads due to its tremendous benefit and great burden, and numerous enemies. Allaah the Exalted said in Sooratul-Furqaan, and it is a Makkan Soorah:

“And if We wished, We could have sent a warner to every city. So do not obey the disbelievers and struggle against them with it (the Qur‘aan) a great jihaad.” [Soorah al-Furqaan (25):51-52]” [Miftaah Daarus-Sa'aadah]

Allaah the One free from all defects states, “Allaah will exalt in degree those of you who believe, and those who have been granted knowledge.” [Soorah al-Mujadilah (58):11]

And He the Most High says, “It is only those who have knowledge among His slaves that fear Allaah.” [Soorah Fatir (35):28]

Imaam al-Laalikaa’ee (raheemahullaah) said in Sharh Usool ul-I’tiqaad (1/9): “That which is most obligatory upon a Muslim: Knowledge of the aspects of the creed of the Religion and what Allaah has obligated upon His servants including understanding of Tawheed and of His Attributes, and believing in His Messengers with evidence and with certainity. And arriving at [all of] that and seeking evidences from them with clear proofs. And among the mightiest statements and clearest proofs and understanding is:

[1] The Book of Allaah, the Manifest Truth
[2] Then the Sayings of the Messenger of Allaah (sallallaahu alayhi wa sallam)
[3] And of his Companions, the chosen, pious ones
[4] Then that which the Salaf us-Saalih were unanimously agreed upon
[5] Then holding fast to all of that and remaining firm upon it till the Day of Judgement
[6] Then turning away from the innovations and from listening to them – from amongst those things the astray people have invented…”

Second: That he strives to act upon what he has learned;

Allaah the Most High says, "The likeness of those who were entrusted with the (obligation of the) Taurât (Torah) (i.e. to obey its commandments and to practice its legal laws), but who subsequently failed in those (obligations), is as the likeness of a donkey who carries huge burdens of books (but understands nothing from them)." [Soorah al-Jumuah (62):5]

Shaykh Muhammad ibn Saalih al-Uthaymeen (raheemahullaah) said, "Action is, in reality, the fruit of knowledge, so whoever acts without knowledge has resembled the Christians, and whoever knows but does not act has resembled the Jews." [Sharh Thaalathatul-Usool]

The Messenger of Allaah (sallallaahu alayhi wa sallam) said, "The two feet of the son of Adam will not move from near his Lord on the day of Judgement until he is asked about five (matters) about his life - how he spent it; about his youth - how he took care of it; about his wealth - how he earned it; and where he spent it and about that which he acted upon from the knowledge he acquired." (At-Tirmidhi and others)

Ata reported: There was a youth who used to come to the Mother of the Believers (i.e. Aisha radiyallaahu anha) from time to time and ask her and she would narrate to him. So one day he came to her and asked her, so she said: "Oh my son, have you acted yet upon what you have heard from me?" So he said: "No by Allaah, Oh my mother ", so she said: "Oh my son, then why do you seek increase in Allaah's proof against us and against you." [Al-Khateeb Al-Baghdâdee, in Iqtidâ’ Al-’Ilm Al-’Amal no. 92.]

It is reported that 'Umar ibn Al-Khattab (radiyallaahu anhu) said: "Do not be fooled by one who recites the Qur’aan. His recitation is but speech -- but look to those who act according to it." [Al-Khateeb Al-Baghdâdee, in Iqtidâ` Al-‘Ilm Al-‘Amal no.109]

It is reported from Al-Fudayl bin Iyyad that he said:

"The Qur'aan was sent down to be acted upon but people have taken just reciting it as enough of a deed. He was asked, “How is it acted upon?” He replied, “They should treat as halâl what it makes halâl and treat as harâm what it makes harâm, they should take on its commandments and stay away from what it forbids, and they should stop to ponder its amazing knowledge and wisdom.” [Al-Khateeb, Iqtidâ` Al-‘Ilm Al-‘Amal no. 116]

Aboo Dardaa’ said: “You only fight with your actions.” [Bukhaaree appended it in Kitaab ul-Jihaad, Bab ‘Amal as-Saalih qabla Qitaal (The Book of Jihaad, chapter entitled ‘Righteous Actions Comes Before Fighting’)]

Third: That he strives to call to it, and to teach it to those who do not know it;

Allaah the Exalted in Might says, “So do not obey the disbelievers and struggle against them with it (the Qur’aan) a great Jihaad.” [Soorah al-Furqaan (25):52]

And He the Exalted says, "And who is better in speech than he who [says: "My Lord is Allaah (believes in His Oneness)," and then stands straight (acts upon His Order), and] invites (men) to Allaah's (Islaamic Monotheism), and does righteous deeds, and says: "I am one of the Muslims." [Soorah al-Fussilaat (41):33]

Allaah says, "Say: "This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah - Islâmic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allaah i.e. to the Oneness of Allaah - Islaamic Monotheism) with sure knowledge." [Soorah Yusoof (12):108]

And He the Most High says, “Invite (mankind, O Muhammad) to the Way of your Lord (i.e. Islaam) with wisdom (i.e. with the Divine Inspiration and the Qur'aan) and fair preaching, and argue with them in a way that is better.” [Soorah an-Nahl (16):125]

Allaah also says, “And it is not (proper) for the believers to go out to fight (Jihaad) all together. Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islaamic) religion, and that they may warn their people when they return to them, so that they may beware (of evil).” [Soorah at-Taubah (9):122]

Qatadah said about this Ayaah, "It is about when the Messenger of Allaah sent an army; Allaah commanded them to go into battle, while another group remained with the Messenger of Allaah to gain instructions in the religion. Another group returns to its own people to call them (to Allaah) and warn them against Allaah's punishment of those who were before them.'' [Tafseer ibn Katheer]

Fourth: That he accustoms his soul to having patience and perseverance upon the hardships involved in calling to Allaah and the harm caused by the people, and he patiently bears this for Allaah's sake."

Allaah tells us about Luqman (alayhi salaam) when he said to his son, "O my son! AqimisSalât (perform As-Salât), enjoin (people) for Al-Ma 'rûf (Islaamic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allaah, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befalls you. Verily! These are some of the important commandments ordered by Allaah with no exemption." [Soorah Luqman (31):17]

And Allaah says in Soorah al-Asr, "By Al-'Asr (the time). Verily! Man is in loss, Except those who believe (in Islaamic Monotheism) and do righteous good deeds, and recommend one another to the truth (i.e. order one another to perform all kinds of good deeds which Allaah has ordained, and abstain from all kinds of sins and evil deeds which Allaah has forbidden), and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allaah's Cause during preaching His religion of Islâmic Monotheism or Jihaad, etc.)."

And reflect upon these Ayaat that Allaah revealed to His Messenger (sallallaahu alayhi wa sallam): "O you (Muhammad) enveloped (in garments)! Arise and warn! And your Lord (Allaah) magnify! And your garments purify! And keep away from Ar-Rujz (the idols)! And give not a thing in order to have more (or consider not your deeds of Allaah's obedience as a favour to Allaah). And be patient for the sake of your Lord (i.e. perform your duty to Allaah)!" [Soorah al-Muddaththir (74):1-7]

So if a person completes these four stages then he becomes one of the rightly-guided and wise scholars and teachers (ar-Rabbaaniyyoon)."

Allaah the Most-Wise says, "It is not (possible) for any human being to whom Allaah has given the Book and Al-Hukma (the knowledge and understanding of the laws of religion, etc.) and Prophethood to say to the people: "Be my worshippers rather than Allaah's." On the contrary (he would say): "Be you Rabbaaniyyoon (learned men of religion who practice what they know and also preach others), because you are teaching the Book, and you are studying it." [Soorah Aali-Imraan (3):79]

The Second Level of Jihaad is the Jihaad against the Shaytaan this is on two levels:

First: Jihaad against him (Shaytaan) and warding off the doubts and desires that he throws at a person, and the doubts that undermine Eemaan (faith).

From Abdullaah ibn Umar (radiyallaahu ta'aala anhu) who said, "My brother and I were sitting in a gathering..and then some elders from the Companions of the Messenger of Allaah (sallallaahu alayhi wa sallam) came and they sat by one of his doors. We hated to divide between them so we sat to one side. They mentioned an Ayah from the Qur'aan and began arguing about it until they raised their voices. So the Messenger of Allaah (sallallaahu alayhi wa sallam) came out angry. Indeed his face was red. He flung dust at them and said,

'Slow down O my people! Nations before you were destroyed because of this, due to their differing about their Prophets and due to their claims that parts of their books contradicted other parts. Verily the Qur'aan was not sent down to contradict itself, rather it affirms itself. So whatever you know from it, then act upon it; and whatever you are ignorant of, then refer it to someone who is knowledgable about it.' (Imaam Ahmad's Musnad)

Imaam Ath-Thaahabee (raheemahullaah) said: "Whoever's heart becomes sick with doubts and false notions, then this condition will not come to an end unless he asks the people of knowledge, so that he learns from the truth that which will repel his sickness. And thus it will not affect him seriously."

Second: Jihaad against the corrupt desires that he (Shaytaan) tries to inspire in a person.

Allaah, the Most High says, "He [Shaytaan (Satan)] makes promises to them, and arouses in them false desires; and Shaytaan's (Satan) promises are nothing but deceptions." [Soorah an-Nisaa (4):120]

And He says, "And if the truth had been in accordance with their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted!" [Soorah al-Muminoon (23):71]

And Allaah says, "lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery, etc.) should be moved with desire," [Soorah al-Ahzaab (33):32]

And achieving certainity (concerning faith) comes after practicing the first level of this Jihaad, while successfully observing patience is the result of practicing the second level. Allaah, the Most High says:

"And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.)." [Soorah as-Sajdah (32):24]

In this Ayaah, Allaah stated that achieving the status of being leaders in the religion is done by practicing patience and having Yaqeen (certainty in Allaah and that Islaam is the only true guidance, etc.). Patience defeats desires and ill intentions, while certainty defeats doubts and misgivings."

Allaah says, "[Iblîs (Satan)] said: "O my Lord! Because you misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all. "Except Your chosen, (guided) slaves among them." [Soorah al-Hijr (15):39-40]

And Allaah says, "And say: "My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayateen (devils). "And I seek refuge with You, My Lord! lest they may attend (or come near) me." [Soorah al-Muminoon (23):97-98]

Allaah says, "Surely, Shaytaan (Satan) is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire." [Soorah Fatir (35):6]

Ibn Katheer said in his tafseer, "He (Shaytaan) has declared his enmity towards you, so be even more hostile towards him, oppose him and do not believe the things with which he tries to tempt you.'`he only wants to misguide you so that you will enter the blazing Fire with him.' This is a manifest enemy, and we ask Allaah, the All-Powerful and Almighty to make us enemies of Shaytaan and to make us followers of the Book of Allaah and of the way of His Messengers. For He is able to do whatever He wills and He will respond to all supplication."

Shaytaan the accursed has threatened us that he will come to us from every angle and every side: "Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You)." [Soorah al-A’raaf (7):17]

But as Ibn Qatadah (raheemahullaah) said, "O son of Adam! Shaytaan comes to you from every angle, except that he can never come to you from above, for he cannot come between you and the mercy of Allaah."

The third level of Jihaad is Jihaad against the disbelievers and hypocrites; and this is also on four levels:

First: with the heart: this is done by having enmity and hatred for shirk and kufr as Allaah, the Most High says, “Indeed there has been an excellent example for you in Ibraaheem and those with him, when they said to their people: "Verily, we are free from you and whatever you worship besides Allaah, we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allaah Alone,…” [Soorah Al-Mumtahina (60):4]

Second: with the tongue: this is done by calling to Tawheed and all that is good by following the example of all the Messengers whom Allaah the Mighty and Majestic has sent. Allaah the Most High says "And Verily, We have sent among every Ummah a Messenger (proclaiming): “Worship Allaah (Alone) and keep away from Taghoot (all false deities).” [Soorah an-Nahl (16):36]

And He the Magnificent says, “Call (mankind) unto your Lord, and be not of those who ascribe partners (unto Him).” [Soorah al-Qasas (28):87]

Third: with one’s wealth: this is done by spending for the propagation of Islaam and printing the books which call to the Deen and so forth. 'It also occurs by making and purchasing weapons and equipment for the Mujaahideen and whatever is necessary for them such as food and clothing etc.' And the Messenger of Allaah (sallallaahu alayhi wa sallam) said: “He who supports a Ghazi (Mujaahid) in the Cause of Allaah, will have perfomed Ghazw (fighting in Jihaad) himself. He who takes care of a Ghazi’s famiy in a way that is better, will have performed Ghazw himself.” [Saheeh Bukhaaree]

Fourth: with one’s body (i.e. by fighting): this is done by going out in the Cause of Allaah and physically fighting against the disbelievers, Allaah, the Most High says, “Fight against them so that Allaah will punish them by your hands and disgrace them and give you victory over them and heal the breasts of a believing people. And remove the anger of their (believers') hearts. Allaah accepts the repentance of whom He wills. Allaah is All-Knowing, All-Wise.” [Soorah at-Taubah (9):14-15]

And 'Jihaad against the disbelievers is more particularly by the hand, while Jihaad against the hypocrites is more particularly by the tongue'. Shaykh Ibn Baz (raheemahullaah) said, “There are different kinds of Jihaad – with one’s self, wealth, supplication, teaching, giving guidance, or helping in good in any form. The highest form of Jihaad, however, is with one’s life (i.e. by fighting); then comes Jihaad with one’s wealth and Jihaad with teaching and guidance, and in this way Da’wah is a form of Jihaad, but Jihaad with one’s life is the highest form.” [Fataawaa Islaamiyyah Vol. 8 p.24]

The Fourth level of Jihaad is Jihaad against the perpetrators of injustice, evil deeds and innovations, and that is at three levels:

First: With one’s hand, if one is able to do so; if he is unable to do so he proceeds to the second

Second: With one’s tongue (i.e. to speak against it). If he is unable to do that, he must proceed to the third.

Third: With one’s heart (i.e. to hate the deeds in one’s heart).

And these three levels are all based upon the well-known hadeeth of the Prophet (sallallaahu alayhi wa sallam) who said, “Whosoever of you sees an evil let him change it with his hand; and if he is not able to do so, then with his tongue; and if he is not able to do so, then with his heart – and that is the weakest of faith.” [Saheeh Muslim] Refer to Ibn Rajab al-Hanbali’s (raheemahullaah) commentary on this hadeeth in Jami al-Ulum wal-Hikaam for further understanding.

Shaykh Abdur-Rahmaan bin Naasir as-Sa’dee, said, “Jihaad, is of two types: The Jihaad by which the correction and purity of the Muslims is intended and rectification of their beliefs, manners and all of the affairs pertaining to their lives, both the religious and the worldy life. And also (Jihaad) in cultivating them with knowledge and action. This type is the fundamental basis of Jihaad and its support. And it is from this first type that the second type finds its basis, and that is the Jihaad by which those who show transgression against Islaam and the Muslims, from amongst the Disbelievers, Hypocrites, Heretic Apostates, and all of the enemies of the religion are repelled and held at bay.” [Wujoobut-Ta’aawun baynal-Muslimeen (p. 7-8)]

And based upon this Shaykh Aboo Anas Hamad ibn Ibraaheem al-Uthmaan said: “And it is upon this that our Imaams proceeded us, so they held that the Jihaad against the innovator was the foundation, and that the Jihaad against the disbelievers was a branch from that foundation.[Zajarul-Mutahaawun (p. 105)]

That is so because the innovators are more harmful to Islaam than the disbelievers to the point that Nasr Ibn Yahyaa said: I heard Muhammad Ibn Yahyaa adh-Dhuhalee (raheemahullaah) - saying: I heard Yahyaa Ibn Yahyaa saying: “Defending the Sunnah is more virtuous than jihaad in the Path of Allaah.” Muhammad said: I said to Yahyaa: “A man gives his wealth, burdens himself, and fights, but that is more virtuous than this?” So he said: “Yes, much better!” [Siyar A’laamun-Nubalaa‘ (10/518)]

Shaykhul-Islaam Ibn Taymiyyah said, “And such as the People of Innovation among the people of the [innovated] sayings that oppose the Book and the Sunnah or the acts of worship opposing the Book and the Sunnah – for exposing their condition and warning the Ummah about them is obligatory by unanimous agreement of the Muslims – until it was said to Imaam Ahmad ibn Hanbal: “Is it more loved to you that a man fasts and prays and performs tawaf or that he speaks about the People of Innovation [i.e. exposes them and warns about them]?” He replied: “When he stands, prays and performs tawaf that is for himself but when he talks about the People of Innovation then that is for the Muslims and this more excellent.” So he explained that the benefit of this for the Muslims in general – for [the protection of their] religion – and it is a form or Jihaad in the path of Allaah because the purification of the Path of Allaah, His Deen, His Minhaaj (methodology) and His Sharee’ah, repelling the oppressors and having enmity towards them is obligatory with kifaayah (i.e. there must be some amongst the Muslims who do this otherwise all of them are sinful for neglecting this duty). And if it had not been for the one whom Allaah had made to undertake this duty of repelling the harms of these people the Deen would have been corrupted and destroyed. And this corruption is greater than the corruption resulting from the domination of the enemies – amongst the people – who fight against the Muslims (i.e. Disbelievers) – and this is because these people (the disbelievers) when they dominate and conquer the Muslims, do not corrupt their hearts or whatever faith is contained in them except as a consequence, after time. As for these (the People of Innovation) then they corrupt the hearts right from the very beginning (i.e. since they corrupt the Deen itself).” [Al-Fataawaa (28/231/232)]

These are thirteen levels of Jihaad and:

“And whoever died without fighting in Allaah’s Cause and without expressing any desire (or determination) for Jihaad has died upon a branch of hypocrisy.” [Narrated by Muslim, Abu Dawood, an-Nasa’ee, on the authority of Abu Hurairah (radiyallaahu anhu)]

So refraining from Jihaad whilst having the ability to do so or 'when a caller calls to Jihaad, and when the Imaam of the Muslims calls them to come out and fight – even if the Imaam was a sinner (faajir) is counted as one of the brances of Nifaaq (hyprocrisy), in fact it may be more intense than that'. 'Therefore, refraining away from Jihaad and to be very laxed towards it is one of the characteristics of the Hypocrites and one of the causes of punishment in the world and destruction in the Hereafter.' And the Messenger of Allaah (sallallaahu alayhi wa sallam) said, “If anyone meets Allaah with no mark of Jihaad, he will meet Allaah with a flaw in him.” [Jaami at-Tirmidhi]

Allaah the One free from all defects says, “O you who believe! What is the matter with you, that when you are asked to march forth in the Cause of Allaah (i.e. Jihaad) you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter.” [Soorah at-Taubah (9):38]

And know that 'Jihaad is not complete without Hijrah (migration for the sake of one’s religion), nor are Hijrah and Jihaad complete without faith and belief (Eemaan). And those who hope for Allaah’s Mercy are those who do these three (i.e. Jihaad, Hijrah, and Eemaan); Allaah, the Most High says,

“Verily, those who have believed, and those who emigrated (for Allaah’s religion) and have striven hard in the way of Allaah, all these hope for Allaah’s Mercy. And Allaah is Oft-Forgiving, Most-Merciful.” [Soorah al-Baqarah 2:218]

And Just as Eemaan is incumbent upon every individual, two hijraahs are incumbent upon him at all times: (1) Fleeing to Allaah, the Almighty, the All-Powerful with sincerity and (2) Fleeing to His Messenger (sallallaahu alayhi wa sallam) by conforming to his Sunnah.' And the Messenger of Allaah (sallallaahu alayhi wa sallam) said, "... the Mujaahid is he who strives against himself for the sake of obeying Allah, and the Muhaajir (one who emigrates for the sake of his religion) is he who abandons evil deeds and sin." [Saheeh Ibn Hibban]

'And Jihaad of his own self and of his devil has been enjoined upon him, and no one can take the place of another in this.' As for Jihaad against the disbelievers and the hypocrites then this is of two types:

Fard Ayn: and this is as Imaam al-Qurtubee (raheemahullaah) mentions in his Tafseer (8/15): "When jihaad becomes inevitable because the enemy has overrun one of the (Muslim) regions, then it becomes obligatory for all the people of that region to mobilize and to go out to fight, whether they are light (being healthy, young and wealthy) or heavy (being ill, old and poor), each according to his abilities, with or without the permission of his parents. No one who is able to go out, warrior or helper, should stay behind. If the people of that country are unable to fight their enemy, then those in nearby and neighbouring countries have to go out to fight, in whatever numbers are required to show support, so that they will know that they have the strength to stand up to them and ward them off. Similarly everyone who knows of their weakness in the face of their enemies and knows that he can go and help them must also go out and fight. All of the Muslims should be united against their enemies. If the people of the area where the enemy has invaded and occupied fight off the enemy themselves, then the others are relieved of that duty. If the enemy approaches the Muslim lands but does not enter, the Muslims must still go out to confront them so that the religion of Allaah will prevail and in order to protect the Muslim homeland and humiliate the enemy. There is no scholarly dispute on this point."

Allaah, the Most High says: And what is wrong with you that you fight not in the Cause of Allah, and for those weak, illtreated and oppressed among men, women, and children, whose cry is: "Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help." [Soorah an-Nisaa (4):75]

And He says, “March forth, whether you are light (being healthy, young and wealthy) or heavy (being ill, old and poor), strive hard with your wealth and your lives in the Cause of Allaah. This is better for you, if you but knew.” [Soorah (9):41]

Fard Kifaayah: 'When it is established by some of the Muslims, then the obligation is lifted from the rest. It is carrying the Islaamic da’wah by travelling through the lands until they rule by Islaam. Whoever halts this progression should be fought so that the path of da’wah becomes easy.' As the Messenger of Allaah (sallallaahu alayhi wa sallam) stated, “Whoever fights so that the word of Allaah becomes the most high then he is in the way of Allaah.” Ibnul-Qayyim said, “Due to it (i.e. Tawheed) the swords of Jihaad are unsheathed.” And Allaah, the Most High says:

“Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame, etc.), and those who strive hard and fight in the Cause of Allaah with their wealth and their lives. Allaah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allaah has promised good (Paradise), but Allaah has preferred those who strive hard and fight, above those who sit (at home) by a huge reward. Degrees of (higher) grades from Him, and Forgiveness and Mercy. And Allaah is Ever OftForgiving, Most Merciful.” [Soorah an-Nisaa (4):95-96]

And Allaah knows best.

[Note: I have taken most of these words and based it off of Mukhtasar Zaad al-Ma’aad section on the Prophet’s (sallallaahu alayhi wa sallam) Guidance in Jihaad and Battles by Shaykh Muhammad ibn Abdul-Wahhab (raheemahullaah) so you may refer to that Inshaa'Allaah.]

Masaa'il-ul-Jaahiliyyah

2008-12-10T12:32:00.000-08:00

http://www.al-ibaanah.com/ebooks.php?EID=55

The Belief in Allaah.

2008-12-09T05:52:00.000-08:00

Author: Imaam Muhammad Ibn Saalih al-Uthaymeen
Source: Sharh Usool al-Eemaan
Translator: Dr. Saalih as-Saalih
Taken from: www.theclearpath.com

THE BELIEF IN ALLAAH COMPRISES FOUR MATTERS:

FIRST: BELIEF IN THE EXISTENCE OF ALLAAH:

The evidence for the existence of Allaah is established by:

Fitrah
Reasoning
Ash-Shar’a[1]and
Al-Hiss. [2]

Pertaining To The Proof of The Fitrah:

Every creature has been created in a state of belief in his Creator without preceding thought or education. No one dissuades from what is necessitated by this Fitrah (i.e. the belief in Allaah), except the one whose heart has been subjected to what averts it from its (natural course of) Fitrah, as the Prophet (sal-Allaahu ‘alayhe wa-sallam) explained when he said:

“Each child is born in a state of “Fitrah”, but his parents make him a Jew or a Christian.” [3]

The Evidence of “Reasoning”:

All of the creatures, the first and the subsequent ones, must have a Creator Who brought them to existence because they neither can bring themselves into existence, nor they could have come to exist by coincidence! The creatures could not have brought themselves to existence because a thing does not create itself - since prior to its existence it was nothing - so how could it be a Creator? And it cannot accidentally bring itself into being, because every occurrence (novelty, etc.) must need an originator.

Also because its existence in such highly magnificent order and homogenous co-ordination, and due to the coherent relationship between the means and their causes, and the creatures with one another, it is absolutely impossible that it’s very being is coincidental. (In fact), what is (believed) to exist as a result of coincidence, does not follow an ordered pattern at the beginning of its existence. So how could it remain to be ordered during its course of survival and development?

So, if it is impossible that the creatures have neither brought themselves into existence nor did they come to exist by coincidence, then it becomes evident that they must have a Creator, and He is Allaah, the Rabb of the Worlds.

Allaah (Ta’aalaa) stated the above rational and decisive proof in Soorah At-Toor saying:

“Were they created by nothing, or were they themselves the creators?” [Qur’aan 52:35]

which means that they were neither created without a Creator, nor were they the creators of themselves. It becomes clear, therefore, that their Creator is Allaah (Ta’aalaa). That is why when Jubair bin Mut’im (radhi-Allaahu ‘anhu) heard Allaah’s Messenger (sal-Allaahu ‘alayhe wa-sallam) reciting Soorah At-Toor, and when he (sal-Allaahu ‘alayhe wa-sallam) reached the Aayaat:

“Were they created by nothing, or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief. Or are the treasures of your Rabb with them? Or are they the tyrants with the authority to do as they like?” [Qur’aan 52:35-37],

Jubair, who was then a Mushrik (polytheist), commented:

“My heart was about to fly (i.e. upon hearing this firm argument) [4].” In another separate narration, he said: “And that was the time when Eemaan was first settled in my heart.” [5]

Let us give a parable that clarifies this matter: If someone tells you about a lofty palace, surrounded by gardens with rivers flowing in between, fully furnished with beds and mattresses, and decorated with all kinds of ornaments, the basics, and the luxurious, then he says to you: “This palace in all of its perfection, has founded itself, or that it came to exist by coincidence, without a founder!” Immediately you will deny and reject his argument, and you will consider his talk as ridiculous. (With this in mind), is it, therefore, possible that this universe with its extended earth, skies, planets, conditions, wonderful and splendid order, could brought itself into existence? Or that it came to exist without a Creator?

The Ash-Shar’a [6] Evidence For The Existence of Allaah:

The Ash-Shar’a is evidence for the existence of Allaah because all of the revealed Scriptures state so. The Laws that address the welfare of creation and which are provided by these Scriptures, constitute an evidence that they came from an All-Wise Rabb Who knows about the welfare and interests of His Creation. The information about the universe brought forth by the Scriptures and whose manifestation testifies for their truthfulness, is a proof that they came from the (One) Rabb Who is Able to bring into being whatever He already informed about.

The “Physical” Evidence For The Evidence of Allaah Comprises Two Aspects:

One of them is that we hear and witness (Allaah’s) response to the call of those who supplicate and those who are distressed and grieved. This constitutes an unequivocal evidence for the existence of Allaah (Ta’aalaa). He (Ta’aalaa) says:

“And (remember) Noah, when he cried (to Us) aforetime. We listened to his invocation.” [Qur’aan 21:76]

He, (Ta’aalaa), also says:

“(Remember) when you sought help of your Rabb and He answered you.” [Qur’aan 8:9]

In Saheeh Al-Bukhaaree (authentic narrations from the Prophet sal-Allaahu ‘alayhe wa-sallam, collected by Imaam Bukhaaree), it is reported that Anas bin Maalik (radhi-Allaahu ‘anhu) said that:

“Once in the lifetime of the Prophet (sal-Allaahu ‘alayhe wa-sallam) the people were afflicted with drought. While the Prophet (sal-Allaahu ‘alayhe wa-sallam) was delivering the Khutbah (religious talk) on a Friday, a bedouin stood up and said: ‘O Allaah’s Messenger! Our possessions are being destroyed and the children are hungry; please invoke Allaah (for rain).’ So the Prophet (sal-Allaahu ‘alayhe wa-sallam) raised his hands (invoked Allaah for rain). At that time there was not a trace of cloud in the sky. By Him, in Whose Hands my soul is, clouds gathered like mountains, and before he got down from the pulpit, I saw the rain falling on his (sal-Allaahu ‘alayhe wa-sallam) beard. It rained that day, the next day, the third day, the fourth day till the next Friday. The same Bedouin or another man stood up and said: ‘O Allaah’s Messenger! The houses have collapsed, our possessions and livestock have been drowned; please invoke Allaah for us (to stop the rain).’ So the Prophet (sal-Allaahu ‘alayhe wa-sallam) raised both his hands and said: ‘O Allaah! Round about us and not on us.’ So, in whatever direction he pointed with his hands, the clouds dispersed and cleared away... ” [7]

Responding to the invocations of the supplicants who sincerely resort to Allaah (alone) and fulfil the required conditions for Ijaabah [8] is a matter that is still being witnessed nowadays.

The second aspect is that the Signs of the Prophets which are called Mu’jizaat (Miracles) and which people see or hear about, constitute an irrevocable evidence for the existence of the One who dispatched them: that is Allaah (Ta’aalaa). Certainly these matters (Mu’jizaat) are beyond the capability of mankind and that Allaah manifests them to help and support His Messengers. For example, the Sign given to Moosaa (alayhis-salaam) when Allaah commanded him to strike the sea with his stick. He stuck it and the sea parted into twelve dry roads separated by water which became like huge mountains. Allaah (Ta’aalaa) says:

“Then We inspired Moosaa (saying): ‘Strike the sea with your stick.’ And it parted, and each separate part (of that sea water) became like the huge, firm mass of a mountain.” [Qur’aan 26:63]

Another example is the Sign given to Eesaa (Jesus, alayhis-salaam) by which he was able to bring life to the dead and bring forth the dead from their grave by Allaah’s Leave. Allaah spoke about him, saying:

“And I bring the dead to life by Allaah’s Leave.” [Qur’aan 3:49]

“And when you brought forth the dead by My Permission.” [Qur’aan 5:110]

A third example of is that of Muhammad (sal-Allaahu ‘alayhe wa-sallam) when the tribe of Quraish asked him to show them a Sign (a miracle as a proof for his Prophethood). [9] He (sal-Allaahu ‘alayhe wa-sallam) pointed to the moon and (behold!) it split asunder and the people saw it. Regarding this (Sign) Allaah (Ta’aalaa) said:

“The Hour has drawn near, and the moon has been cleft, and if they see a sign, they turn away, and say: ‘This is continuous magic.’ ” [Qur’aan 54:1-2]

All of these physical signs (miracles) which Allaah (Ta’aalaa) puts into effect to help and support His Messengers constitute an irrevocable proof for His Existence.

SECOND: BELIEF IN ALLAAH’S RUBOOBIYYAH:

Which means to believe that Allaah is the only Rabb without a partner or a helper.

The Rabb is the One to Whom belongs the Creation, Kingdom, and Command; Their is no Creator but Allaah; No Maalik (Possessor) except Him [10], and their is no Command but His, He, Most High, says:

“His is the Creation and Commandment.” [Qur’aan 7:54]

Allaah also said:

“Such is Allaah your Rabb; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the data-stone).” [11] [Qur’aan 35:13]

It is not known that anyone had denied the Ruboobiyyah of Allaah (Ta’aalaa) except an arrogant person who does not believe what he says, like what happened to the Pharaoh when he said to his people:

“I am your Rabb, most high.” [Qur’aan 79:24]

And:

“O chiefs! I know not that you have an Ilaah (a god) other than me.” [Qur’aan 28:38]

What he said was not a matter of conviction. Allaah (Ta’aalaa) said:

“And they belied then (the Aayaat: proofs, evidences, verses, lessons, signs, revelations, etc.) wrongfully and arrogantly, though their ownselves were convinced thereof [i.e. the Aayaat are from Allaah, and Moosaa alayhis-salaam is the Messenger of Allaah in truth, but they disliked to obey Moosaa, and hated to believe in his Message of Tawheed.]” [Qur’aan 16:14]

Allaah related what Moosaa (alayhis-salaam) told the Pharaoh:

“(Moosaa alayhis-salaam) said: ‘Verily, you know that these signs have been sent down by none but the Rabb of the heavens and the earth as clear (evidences i.e. proofs of Allaah’s Oneness and His Omnipotence etc.). And I think you are, indeed, O Pharaoh doomed to destruction (away from all good!)’ ” [Qur’aan 17:102]

For this reason, the Mushrikeen (the pagan Arabs) used to acknowledge the Ruboobiyyah of Allaah (Ta’aalaa) despite committing Shirk in His Uloohiyyah. Allaah (Ta’aalaa) said:

“Say: ‘Whose is the earth and whosoever is therein? If you know!’ They will say: ‘It is Allaah’s!’ Say: ‘Will you not then remember?’ Say: ‘Who is (the) Rabb of the seven heavens, and (the) Rabb of the Great ‘Arsh (Throne)?’ They will say: ‘Allaah.’ Say: ‘Will you not then fear Allaah (believe in His Oneness, obey Him, believe in the Resurrection and Recompense for each and every good or bad deed).’ Say: ‘In Whose Hand is the sovereignty of everything (i.e. treasures of each and everything)? And He protects (all), while against Whom there is no protector [12], if you know.’ They will say: “All that belongs to Allaah.” Say: ‘How then are you deceived and turn away from the truth?’ ” [Qur’aan 23:84-89]

He (Ta’aalaa) also said:

“And indeed if you ask them, ‘Who has created the heavens and the earth?’ They will surely say: ‘Mighty, the All-Knower created them.’ ” [Qur’aan 43:9]

He further said:

“And if you ask them who created them, they will surely say: ‘Allaah’. How then are they turned away (from the worship of Allaah Who created them)?” [Qur’aan 43:87]

The Command of ar-Rabb (Allaah) comprises both the Al-Kawnee (Universal) and the Ash-Shar’ee (Legal or Judicial) Commands. Just as He is the One Who runs the affairs of the universe, Rulings it as He wants and in accordance with what is necessitated by His Wisdom, He is also the Judge Who rules it by means of Legislations that deals with Ibaadaat [13] and Laws governing all forms of Mu’aamalaat [14], in conformity with His Wisdom.

So, whoever sets up a legislator besides Allaah in Ibaadaat or a judge in Mu’aamalaat commits Shirk and does not ascertain the Eemaan.

THIRD: BELIEF IN ALLAAH’S ULOOHIYYAH:

It is the belief that Allaah Alone is the true Ilaah (God) who has no partner or associate. The Ilaah means Al-Ma’looh i.e. Al-Ma’bood, the only true God who deserves to be worshipped out of love and magnification. Allaah (Ta’aalaa) said:

“And your Ilaah is one Ilaah, La Ilaaha illa Huwa (there is no true God worthy of worship but He), the Most Gracious, the Most Merciful.” [Qur’aan 2:163]

He (Ta’aalaa) also said:

“Allaah bears witness that La Ilaaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice. La Ilaaha illa Huwa, the All-Mighty, the All-Wise.” [Qur’aan 3:18]

All that is being taken as an Ilaah worshipped as god besides Allaah, its Uloohiyyah is false. Allaah (Ta’aalaa) says:

“That is because Allaah - He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and those besides Him whom they (the polytheists) invoke - they are but Baatil (vain Falsehood). And verily, Allaah, - He is the Most High, the Most Great.” [Qur’aan 22:62]

Calling them aaliha (gods) does not entitle them to the right of Uloohiyyah. Allaah (Ta’aalaa) said describing the pagan deities of Al-Laat, Al-‘Uzzaa, and Minaat that:

“They are but names which you have named, - you and your fathers, - for which Allaah sent down no authority.” [Qur’aan 53:23] [15]

He (Allaah) told us that Yoosuf (alayhis-salaam) said to his two companions of the jail:

“O two companions of the prisons! Are many different arbaab (lords) better or Allaah, the One, Al-Qahhaar? [16] You don’t worship besides Him but only names which you have named (forged), you and your fathers, for which Allaah has sent down no authority.” [Qur’aan 12:39-40]

For this reason, the Messengers, may the Salaat and Salaam of Allaah be upon them, used to say to their respective nations:

“Worship Allaah! You have no other Ilaah (God) but Him.” [Qur’aan 7:59, 60, 73, 85; 11:50, 61, 84; and 23:23, 32]

The Mushrikeen, however, refused and set up gods as rivals to Allaah, worshipping them besides Allaah, and seeking their support and help. Allaah (Ta’aalaa) invalidated their acts by two proofs:

First: There is not any Divine Quality in the gods they worshipped besides Allaah. These gods are created and cannot create and extend neither benefit to their worshippers nor can ward off harm from them; they can neither give them life, nor cause their death; they possess nothing from the heavens and have no share in it. Allaah (Ta’aalaa) said:

“They have taken besides Him other gods that created nothing but are themselves created, and possess neither hurt nor benefit to themselves, and possess no power (of causing) death, not (of giving) life, nor of raising the dead.” [Qur’aan 25:3]

Allaah (Ta’aalaa) also said:

“Say: (O Muhammad sal-Allaahu ‘alayhe wa-sallam to those polytheists, pagans, etc.) ‘Call upon those whom you asset (to be associate gods) besides Allaah, they possess not even the weight of a small ant, - either in the heavens or on the earth, nor have they any share in either, nor there is for Him any supporter from among them. Intercession with Him profits not, except for him Whom He permits.’ ” [Qur’aan 34:22-23]

“Do they attribute as partners to Allaah those who created nothing but they themselves are created? No help can they give them, nor can they help themselves.” [Qur’aan 7:191-192]

If this is the situation with those gods, then worshipping them as gods besides Allaah is the utmost of foolishness and falsehood.

Second: Those Mushrikeen used to confess that Allaah (Ta’aalaa) Alone is ar-Rabb Al-Khaaliq (the Creator) in Whose Hand is the Sovereignty of everything and He protects (all), while against Whom these is no protector. [17] This (confession) necessitates that they should have attested that He is the Only True Ilaah worthy of worship (Uloohiyyah) as they have done with His Ruboobiyyah (when they took Him as their only true Rabb). In this regard Allaah (Ta’aalaa) said:

“O mankind! Worship your Rabb (Allaah), Who created you and those before you so that you may become pious. Who has made the earth a resting place and the sky as a canopy, and sent down rain from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allaah (in worship) while you know (that He Alone has the right to be worshipped).” [Qur’aan 2:21-22]

He also said:

“And if you ask them who created them, they will surely say: ‘Allaah.’ How then are they turned away (from the worship of Allaah, Who created them)?” [Qur’aan 43:87]

“Say: Who provides for you from the sky and from the earth? Or Who owns hearing and sight? And Who brings out the living from the dead and the dead from the living? And Who disposes the affairs? They will say: ‘Allaah.’ Will you not then be afraid of Allaah’s Punishment (for worshipping other than Him)? Such is Allaah, you Rabb, in truth. So, apart from Truth, what (remains) but error? So, how then you are turned away?” [Qur’aan 10:31-32]

FOURTH: BELIEF IN ALLAAH’S NAMES AND SIFAAT (ATTRIBUTES):

It means to affirm the Names and Attributes which Allaah affirmed to Himself in His Book and in the Sunnah of His Messenger (sal-Allaahu ‘alayhe wa-sallam) in the way that best fits Him without:

Tahreef (distortion of the meaning),
Ta’teel (negating the meaning),
Takyeef (assigning a manner to any attribute), or
Tamtheel (drawing parallels to Allaah).

Allaah (Ta’aalaa) said:

“And (all) the Most Beautiful Names belong to Allaah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do.” [Qur’aan 7:180]

He also said:

“His is the highest description (i.e. none has the right to be worshipped but He, and there is nothing comparable unto Him) in the heavens and in the earth. And He is the All-Mighty, the All-Wise.” [Qur’aan 30:27]

“And there is nothing like unto Him, and He is the All-Hearer, the All-Seer.” [Qur’aan 42:11]

TWO SECTS WENT ASTRAY REGARDING THIS MATTER:

The First Sect: Al-Mu’atilah, who negated all or some of Allaah’s Names and Attributes claiming that affirming Allaah’s Names and Sifaat necessitates Tashbeeh (drawing similarities between Allaah and His creation)! This claim is surely false in many aspects, including:

First: It necessitates false obligations like contradiction in the words of Allaah, far removed is He from every imperfection. This is so because Allaah affirmed the Names and Attributes to Himself and negated the likeness of anything unto Him. Had its affirmation necessitated the Tashbeeh, then it would imply contradiction in the Speech of Allaah and that its parts refute one another.

Second: It is not necessary that “agreement in Name” [18] or “in an Attribute” between two things obligates likeness between them. Indeed you see two people in a state of agreement where each is a hearing, seeing, and speaking human. In no way does this necessitate likeness neither in the human values nor in the hearing, sight, and speech. You see that animals have hands, legs, and eyes. This kind of agreement does not necessitate that their hands, legs, and eyes are like each other. If this distinction in the agreement in Names and qualities amongst the created things is clear, then the distinction between the Creator and the created things is greater and more evident.

The Second Sect: The Mushabbahah, who affirm Allaah’s Names and Attributes but make Tashbeeh (draw similarities) between Allaah and His Creation, claiming that this is what is necessitated by the meaning of the texts on the ground that Allaah (Ta’aalaa) addresses the ‘Ibaad (mankind) according to their understanding! Such a claim is false in many respects, including:

First: The Mushabbahah: Likens Allaah to His creation which is a false concept that is negated by the Shar’a as well as reasoning. Thus it is impossible that a false matter is necessitated by the texts of the Qur’aan and Sunnah.

Second: Allaah addressed mankind according to their understanding of the basic meanings of His Name and Attributes. However, the knowledge of the essence and true nature of meanings regarding His Thaat (Essence) and Sifaat exclusively belongs to Allaah Alone. So, if Allaah affirms to Himself that He is All-Hearer, then the Hearing is known from the understanding of the basic meaning, which is the comprehension of voices. However, the essence of this meaning with respect to the Hearing of Allaah (Ta’aalaa) is unknown because the essence of hearing is distinct even amongst the created. Certainly, the distinction between the hearing of the created and that of the Creator is greater and more evident.

It is known that if Allaah mentioned about Himself that He Istawaa ‘ala Al-‘Arsh [19], then the Istiwaa’ according to the basic meaning is known (means : ascendance), however, the manner (the ‘how’) of His ascension above His ‘Arsh is unknown, because the essence of the Istiwaa’ amongst the creatures is distinct. The Istiwaa’ on a firmly stable chair is not the same as that on the saddle of an unyielding and easily-frightened camel. When this is distinct with respect to the creatures, then it is greater and more evident between the Creator and the creature.

The belief in Allaah (Ta’aalaa) according to what we have described above yields great benefits to the believers:

First: The true manifestation of the Tawheed of Allaah Ta’aalaa such that there is no attachment to other than Him in hope, fear, and worship.

Second: The perfect Love, Magnification and Exaltation of Allaah Ta’aalaa as obligated by His Most Beautiful Names and Sublime Attributes.

Third: Manifesting His worship by doing what He commands and avoiding what He forbade.

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Footnotes
[1] Revealed texts of the Qur’aan and Sunnah

[2] lit: sensory perception, sensation. It pertains to the evidences about Allaah’s existence. Al-Hiss means, that which is perceptible through the senses. [TN]

[3] Related by Imaam Al-Bukhaaree in his Saheeh, V.8, pp. 389-90, Hadeeth no. 597.

[4] Saheeh Al-Bukhaaree, V. 6, pp. 356-358, Hadeeth no. 377.

[5] Saheeh Al-Bukhaaree, V. 5, p. 236, Hadeeth no. 358.

[6] Ash-Shar’a: Islaamic Texts and Legislation’s in the Qur’aan and Sunnah. [TN]

[7] Saheeh Al-Bukhaaree, V. 2, Hadeeth no. 55.

[8] Ijaabah: Answering the Du’aa of the supplicant by Allaah. [TN]

[9] Narrated Anas (radhi-Allaah ‘anhu):

“The people of Makkah asked the Prophet (sal-Allaahu ‘alayhe wa-Sallam) to show them a sign (miracle). So he showed them (the miracle) of the cleaving of the moon.” Saheeh Al-Bukhaaree, V. 6, Hadeeth no. 390. [TN]

[10] Allaah, Most Great, is the Possessor of every possessor. He permits whom He wishes to possess. Allaah possesses all the treasures of the heavens and the earth. All he good is in His Hand, He gives whom He wishes and takes from whom He wishes. Everything is in need of Allaah. [TN]

[11] This great Aayah is a reminder for those who invoke upon the dead or the absent person(s) seeking help and refuge in them, that those whom you seek and call upon instead of Allaah don’t possess even a Qitmeer. They cannot help themselves let alone those who call upon them. Those who seek refuge or intercession through the righteous in the graves have not correctly estimated Allaah as the One who gives and takes, the One who provides and sustains, the One who loves to be invoked Alone, etc. [TN]

[12] If Allaah saves anyone none can punish or harm him, and if Allaah punishes or harms anyone none can save him. [Tafseer Al-Qurtubee, V.12, p.145].

[13] Ibaadaat: Acts of worship done sincerely for Allaah’s sake and in accordance with evidence from Qur’aan and (or) authentic Sunnah. [TN]

[14] Mu’aamalaat: All forms of mutual relations, treatment, procedures, behaviour, conduct (towards others), and interactions including social, business, transactions, etc. [TN]

[15] Allaah said that Hood (alayhis-salaam) told his people:

“Dispute you with me over names which you have named - you and your fathers, with no authority from Allaah?” [Qur’aan 7:71]

[16] Allaah is Al-Qahhaar: He subdued all creatures and all the elements of the loftiest and lowest worlds; nothing occurs or moves without His Permission. Everything of His Creation is in need of Him. His Irresistibility is linked to His Perfect Living, Power, and Ability. [TN]

[17] If Allaah saves anyone none can punish or harm him, and if Allaah punishes or harms anyone none can save him. See Translation of the Meaning of the Noble Qur’aan by Al-Hilaalee and Khaan, Soorah Al-Mu’minoon, Aayah 88, p.534, quoting from Tafseer Al-Qurtubee, V.12, p.145.

[18] There are many Names that are common between Allaah and His creatures.

[19] Istawaa ‘ala Al-‘Arsh: Ascended above the Throne. [TN]

The Purpose of Creation by Shaykh Saalim at-Taweel

2008-12-08T15:00:00.000-08:00

The Purpose of Creation by Shaykh Saalim at-Taweel: PART 1

The Purpose of Creation by Shaykh Saalim at-Taweel: PART 2

The Purpose of Creation by Shaykh Saalim at-Taweel: PART 3

The Purpose of Creation by Shaykh Saalim at-Taweel: PART 4

The Purpose of Creation by Shaykh Saalim at-Taweel: PART 5

The Purpose of Creation by Shaykh Saalim at-Taweel: PART 6

The Purpose of Creation by Shaykh Saalim at-Taweel: PART 7

The Purpose of Creation by Shaykh Saalim at-Taweel: PART 8

Al-Qawlul-Mufeed Duroos Wrong Meanings of La ilaaha illa Allaah!

2008-12-08T08:21:00.000-08:00

Part 1 Al-Qawlul-Mufeed Wrong Meanings of La ilaaha illa Allaah!

Part 2 Al-Qawlul-Mufeed Wrong Meanings of La ilaaha illa Allaah!

Part 3 Al-Qawlul-Mufeed Wrong Meanings of La ilaaha illa Allaah!

Part 4 Al-Qawlul-Mufeed Wrong Meanings of La ilaaha illa Allaah!

Part 5 Al-Qawlul-Mufeed Wrong Meanings of La ilaaha illa Allaah!

Part 6 Al-Qawlul-Mufeed Wrong Meanings of La ilaaha illa Allaah!

Part 7 Al-Qawlul-Mufeed Wrong Meanings of La ilaaha illa Allaah!

Part 8 Al-Qawlul-Mufeed Wrong Meanings of La ilaaha illa Allaah!

Jihad upon Prophetic Methodology

2008-12-07T06:11:00.000-08:00

Refer to: 'Notes on Jihaad Fi'Sibilillaah' before proceeding to the lecture.

Jihad upon Prophetic Methodology Part 1/17

Jihad upon Prophetic Methodology Part 2/17

Jihad upon Prophetic Methodology Part 3/17

Jihad upon Prophetic Methodology Part 4/17

Jihad upon Prophetic Methodology Part 5/17

Jihad upon Prophetic Methodology Part 6/17

Jihad upon Prophetic Methodology Part 7/17

Jihad upon Prophetic Methodology Part 8/17

Jihad upon Prophetic Methodology Part 9/17

Jihad upon Prophetic Methodology Part 10/17

Jihad upon Prophetic Methodology Part 11/17

Jihad upon Prophetic Methodology Part 12/17

Jihad upon Prophetic Methodology Part 13/17

Jihad upon Prophetic Methodology Part 14/17

Jihad upon Prophetic Methodology Part 15/17

Jihad upon Prophetic Methodology Part 16/17

Jihad upon Prophetic Methodology Part 17/17

Notes on Jihaad Fi'Sibilillaah

2008-12-07T05:10:00.000-08:00

Dr. Aboo Anas Muhammad Moosaa Aal Nasr (hafidhahullaah) stated: “Leaving Jihaad is a calamity from the greatest calamities of this Ummah as Jihaad is a great honour of Islaam. There is not a people that are invaded within their own lands except that they are humiliated and debased. Allaah made the honour of this Ummah with its struggling in the cause of Allaah and He made its sustenance under the shade of its swords and spears. Allaah commanded us to hasten to pleasant and unpleasant situations and that Jihaad is what the soul is constantly informing you of and of the soul’s best wishes, as he (sallallaahu alayhi wa sallam) said, “Whoever dies and did not take part in a Ghazwah and did not motivate himself to take part in a Ghazwah dies on a branch of hypocrisy.” Thus, leaving Jihaad whilst having the ability to perform it is a branch from the branches of hypocrisy, and Allaah’s refuge is sought.

However, it is incumbent to distinguish between the Jihaad that is divinely legislated and has conditions and rules and the fanatical exuberant agitation that includes sabotage, destruction and bombings in the lands of the two holy sanctuaries and the Muslim countries. These are actions from the thought of the Khawaarij and the Takfeeree groups those who our scholars have elucidated about past and present….” [Taken from ‘The Decisive Word on the Factors of Victory and Establishment’]

Shaykh Muhammad Nasr Deen al-Albaanee (rahimahullaah) said regarding the establishment of an Islaamic state and Jihaad: “It seems that these people do not distinguish between one Jihaad and another. They do not distinguish between Defensive Jihaad which means that the Muslims have been attacked in their lands. So it is upon the Muslims all of them even the women to each stand upright with what they are able to do in terms of Jihaad to defend themselves against the enemies who have attacked them from inside their own land. Here there is no mention of having an Ameer or the obligatory preparation that the Muslims establish. However, the (other) Jihaad which we say has to have a leader, a person in charge, to be in preparation for – in the two types of it. The first being the ma’nawee (spiritual) and the second being the maadee (material). The Jihaad that is referred to is to pass on the Islaamic call from a Muslim land to a non-Muslim land. So therefore in reality they mix Shaabaan with Ramadhaan. They mix the Fard al Ain (that which is obligatory on everyone) with the Fard al Kifaayaa (that which is obligatory on some but not all). The first Jihaad which I have mentioned earlier which is a defense of the Muslim country that has been attacked then this is Fard ‘Ain on every Muslim. As for the other Fard al Kifaayaa which is obligatory upon a group of the Muslims and not every single one amongst the Muslims. If you know this explanation then all of their proofs become futile which they use to refute those who say there is no Jihaad (until there is preparation etc.) from the type that refers to the passing on the Islaamic Call from the land of the Muslims to the land of the disbelievers. Referring to fighting… the disbelievers, this type must have preparation and organization, and every way from the ways that results in victory over the disbelievers and Allaah does not place a burden upon a soul more than it can bear… These (people) have been deluded that we reject Jihaad in general and that we pre-condition for it the appointment of an Ameer or leader, when rather we distinguish between this Jihaad and the other Jihaad.” [Taken from Shaykh Al-Albaanee’s tape entitled ‘Rad ‘ala Shubuhaat Kitaab al Umdat part.1 no.90/016]

Shaykh Abdul-Azeez ar-Ra’ees, (hafidhahullaah) said, “What is certainly established and verified is that Jihaad of dafa’ (self-defense) and of Talab (to extend the domains of Islaam) are two matters which are Divinely Legislated and whoever denies their Divine Legislation has left Islaam and expelled themselves from the religion. This is because whoever denies something that is well-established in the Book of Allaah and the Sunnah of His Messenger (sallallaahu alayhi wa sallam) but it is important to know that these forms of Jihaad have specific times, conditions and intents for which they were Divinely Legislated. Pay attention to the following points:

First Point: Jihaad against the enemy and physically fighting against them is legislated in the Divine Legislation due to other corroborating evidences not on its own merits, which is establishing the Deen of Allaah in the earth as Allaah said,

“And fight them until there is no more Fitnah (disbelief and polytheism: i.e. worshipping others besides Allâh) and the Deen (worship) will all be for Allaah Alone [in the whole of the world]” [al-Anfaal (8):39]

Ibn Jareer at-Tabaree said: “Fight them until there is no shirk and until none but Allaah is worshipped without partner and so that calamity is raised off the servants of Allaah in the earth which is tribulation (Fitnah), and so that deen is totally for Allaah.”

He also said: “And until obedience and worship is all for Allaah sincerely and not for anyone else other than him. The people of interpretation have also said as we do.”

Then he mentioned who said that and transmitted it with a chain of transmission from Ibn Abbaas, Hasaan, Qataadah, Suddee, Ibn Jurayj and others (rahimahumullaah). [Tafseer, Vol.9, p.162]

Aboo ‘Abdillaah al-Qurtubee said: “This verse and the hadeeth indicate the reason for fighting is kufr as Allaah said “….until there is no Fitnah…” Meaning: kufr and made the main aim to be avoiding kufr and this is clear.” [Tafseer, vol.2, p.354]

Ibn Daqeeq al-Eeid said: “This is because Jihaad is a means to advertising the deen and spreading it, and it also subdues kufr and destroys it so its virtue is on account of the virtue of that. [Fath ul-Baaree (Kitaab ul-Jihaad, Chapter on the Virtue of Jihaad)]

Shaykh Abdur-Rahmaan as-Sa’dee said in his Tafseer: “Then Allaah, The Exalted, mentioned the intent of fighting in His way and the intent of it is not merely to spill the blood of the kuffaar and to take their wealth. Rather. The intent of it is so that the deen will all be for Allaah and so that the deen of Allaah will be manifest and over the other ways of life. It also intends to push back all aspects of shirk which oppose the deen, and this is the main intent of ‘Fitnah’. So if this intent is not realized there is neither killing nor fighting.”

In the hadeeth of Abee Moosaa he said “The Messenger of Allaah (sallallaahu alayhi wa sallam) said: “Whoever fights so that the word of Allaah becomes the most high then he is in the way of Allaah.”

Ibn Taymiyyah said: “The punishment for abandoning the obligations and performing prohibition is the intent of Jihaad in Allaah’s path.” [Majmoo al-Fataawa, Vol.28, p.308]

Ibn Qayyim said: “Due to it (i.e. Tawheed) the swords of Jihaad are unsheathed.” [Zaad ul-Ma’ad, vol.1, p.34 and A’laam ul-Muwaqi’een, vol.1, p.4]

So if the intent of Jihaad is legislated on its own merits it would not allow the taking of jizyah as Allaah said:

Fight against those who believe not in Allaah, nor in the Last Day, nor forbid that which has been forbidden by Allâh and His Messenger and those who acknowledge not the religion of truth (i.e. Islaam) among the people of the Scripture (Jews and Christians), until they pay the Jizyah with willing submission, and feel themselves subdued.” [At-Tawbah (9):29]

In the hadeeth of Buraydah (radiyallaahu anhu) in Saheeh Muslim: The Messenger of Allaah (sallallaahu alayhi wa sallam) if he instructed an army general or sent someone on an expedition he would exhort him to have in his character Taqwaa of Allaah and to be good to those Muslims fighting with him. Then he said, “Do battle in the name of Allaah in the path of Allaah; fight those who disbelieve in Allaah. Do battle and do not exceed the limits, do not depart (from the battle), do not mutilate and do not kill young children. When you meet your enemies from the Mushrikeen call them to three virtues; mention Islaam to them and if they do not accept it then the jizyah (must be paid by them to the Muslims) and if they do not pay it, then fight.”

Second Point: If it becomes clear that the Divinely Legislated Jihaad is legislated due to other corroborating factors, which is establishing the deen of Allaah in the earth, before calling to it (Jihaad) there must be presence of the Divinely Legislated detailed fiqh along with deep and lengthy analysis. So will calling via this means lead to the intended aim (establishing the deen of Allaah) or not?

From the particular affairs in comprehending the condition of the Muslims is that if they are weak due to their numbers or due to their lack of preparation in relation to their enemies it is not correct for them to tread the path of armed Jihaad against the enemy due to their condition of weakness. What makes this apparent is the fact that Allaah did not instruct His Messenger (sallallaahu alayhi wa sallam) and the Companions (radiyallaahu anhum) to fight the kuffar when they were in Makkah due to their weakness in number and in readiness in relation to their enemies. Ibn Taymiyyah said:

“It was instructed to abstain from fighting them due to his inability and the inability of the Muslims, then when they migrated to Madeenah and gained assistance, Allaah permitted him to make armed Jihaad and then when they grew in strength Allaah prescribed for them fighting and did not prescribe fighting for them for their own safety as they were not able to fight all of the kuffaar. But when Allaah opened up Makkah for them and halted fighting against the Quraysh and the kings of the Arabs and a delegation of Arabs came into Islaam, Allaah instructed the Prophet (sallallaahu alayhi wa sallam) fighting all of the kuffaar except those who had a temporal bond of agreement and Allaah instructed him to annul those absolute agreements and that which annulled it was leaving fighting.” [Al-Jawaab as-Saheeh, vol.1 p.237]

He also said: “The reason for that tax upon them is only when the deen is manifest and raised such as Jihaad and their adherence to paying the jizyah and subjugation. So when the Muslims were in a state of weakness in the beginning the duty (which the non-Muslims pay to the Muslim state) was not Divinely Legislated, only after the deen had been completed and manifest was that Divinely Legislated.” [Iqtidaa’ as-Siraat ul-Mustaqeem, vol.1, p.420]

Then he said: “This was the result of patience and consciousness of Allaah which Allaah instructed (the Muslims to have) at the very beginning of Islaam and during that time jizyah was not taken from any of the Jewish community, or other non-Muslim communities, who were living in Madeenah. Those verse applicable to every Muslim in a state of weakness who is not able to aid Allaah and His Messenger with his hand or via his tongue (i.e. by speaking), but could help by using what he was able to by his heart and the likes. The verses about subduing those non-Muslims who have contracts with Muslims are applicable to every strong believer who is able to help the deen of Allaah and His Messenger with his hand and tongue. It is with these verses that the Muslims were applying during the last epoch of the Messenger of Allaah (sallallaahu alayhi wa sallam) and during the epoch of his rightly guided caliphs. And thus it will be until the Day of Judgement as there will never cease to be a group from this Ummah who are well established on the truth who help Allaah and His Messenger with complete help. So whoever from believers is weak in the earth or weak in the time in which he is living in, must apply those verses of the Qur’aan which mention patience and forgiveness against those who are seeking to harm Allaah and His Messenger from those who were given the scriptures prior and also from the polytheists. As for those people who are in a state of strength then they are to apply the verses regarding fighting the leaders of kufr who slander the deen, They are also to apply the Qur’anic verses regarding fighting those who were given the scripture prior until they pay the jizyah and are subjugated.” [As-Saarim al-Maslool, vol.2, p.413]

Shaykh Abdur-Rahmaan as-Sa’dee (rahimahullaah) said: “These verses include the order to fight in the way of Allaah and this was after the hijrah to Madeenah. So when the Muslims become strong Allaah instructed them to fight, after they were instructed to abstain from it.” [Tafseer, p.89]

He then said: “And from it: is that if fighting was obligated upon them, with their small numbers and many enemies, that would have led to Islaam disappearing. Some of the believers held that fighting during that condition was improper. What is actually suitable in such a period of weakness is to establish what Allaah has instructed from Tawheed, prayers, giving zakaah, etc. As Allaah said,

“But if they done what they had been instructed to do it would have been better for them and would have strengthened (their faith).” [An-Nisaa (4):66]

So when they migrated to Madeenah and Islaam became powerful, Allaah prescribed fighting for them at the suitable time.” [Tafseer, p.188]

Shaykh Muhammad bin Saalih al-Uthaymeen (rahimahullaah) said: “There is a necessary condition within this which is that: the Muslims have ability and power that enables them to fight. If they do not posses the power yet put themselves forward to fight, they will be destroyed. For this reason, Allaah did not obligate the Muslims to fight whilst they were in Makkah as they were unable due to their condition of weakness. But when they migrated to Madeenah and established the Islaamic state they assumed power and were instructed to fight. Based upon this there is no escape from this condition and if not the remaining obligations would be redundant as all of the obligations have the condition of ability based on Allaah’s saying,

‘Fear Allaah as much as you can…” [Taghaabun (64):16]

And Allaah’s saying, “Allaah does not burden a soul more than it can bear…” [Baqarah (2):286]” [Sharh ul-Mumti’, Vol.8, p.9]

Then Shaykh Uthaymeen (rahimahullaah) said in response to a question related to the Islaamic society’s need for Jihaad in the path of Allaah which asked: “The virtue of Jihaad and its lofty status in the Divine Legislation of Islaam is in order for the deen to be entirely for Allaah. In addition to this I ask is fighting obligated or permissible without being prepared for it.”

The answer from Shaykh ‘Uthaymeen (rahimahullaah): “It is not obligated and it is not permissible without being prepared for it. Allaah did not obligate on His Prophet (sallallaahu alayhi wa sallam) whilst he was in Makkah to fight the Mushrikeen and permitted His Prophet in the Treaty of Hudaybiyyah to make an agreement with the Mushrikeen. This was an agreement which if a person read would think that within it was a setback for the Muslims. Many of you know how the Treaty of Hudaybiyyah was to the extent that ‘Umar ibn al-Khattab (radiyallaahu anhu) said “O Messenger of Allaah! Are we not upon the truth and our enemies upon Baatil?” The Messenger of Allaah (sallallaahu alayhi wa sallam) said “Yes.” Umar said “Then why should we accept such difficult terms in the affairs of our deen?” ‘Umar thought that there was a setback for the Muslims within the treaty. However, there is no doubt that the Messenger of Allaah (sallallaahu alayhi wa sallam) has more understanding than ‘Umar and Allaah permitted the Messenger to do that. The Messenger of Allaah said “Indeed, I am the Messenger of Allaah and I would not disobey Him and He will help me” so if it was clear that the treaty was a setback for the Muslims then this indicates to us brothers an important issue which is the strength of a believer’s trust in his Lord. So what is important is that it is obligatory upon Muslims to wage jihaad in order to make the word of Allaah the most high and so that the deen will be entirely for Allaah. However, currently we do not possess as Muslims that which can enable us to wage Jihaad against the kuffaar, even if it is defensive. As for offensive Jihaad then there is no doubt that this is not possible right now until Allaah brings consciousness to the Ummah which prepare the Ummah in terms of eemaan, personally and militarily. As for us today in this regard we are not able to wage Jihaad.” [Liqaa’ (open session) Thursday, 33 during the Month of Safar 1414 AH’1/1994 CE]

What also proves that strength is a primary condition to establishing offensive Jihaad (to spread the borders of Islaam) is that Allaah made it a condition in a number of obligations where one Muslim man would be opposed to two, as Allaah said,

“Now Allaah has lightened your (task), for he knows that there is weakness in you. So, if there are a hundred of you that are steadfast, they will overcome two hundred. And if there are a thousand of you, they will overcome two thousand, by the permission of Allaah. And Allaah is with those who are patient.” [Al-Anfaal (8):66]

So if the kuffaar are three times the number of Muslims, fighting would not be obligated on the Muslims and it would be correct for them to runaway as the Sahaabah did at Mu’tah. This makes it certain that strength is a condition and also from this is what has been reported by Muslim from an-Nawwaas bin Sam’aan in the story of the Eesaa’s (alayhis salaam) killing of the Dajjaal, he narrated: The Messenger of Allaah (sallallaahu alayhi wa sallam) said, “Allaah will reveal to Eesaa “I have brought forth from my servants some people who no one will be able to fight against; take these people safely to Mount Toor” and then Allaah will send Yajooj and Majooj…”

Imaam Nawawee (rahimahullaah) said: “The scholars have said that the meaning of this hadeeth is that when there is no power or ability due to his inability to defend himself and the meaning of their flight to Mount Toor is: to gather the people all together and establish a fortified place for them.” [Sharhu Muslim, vol.18, p.68]

Within this hadeeth it can be seen that when the strength of ‘Eesaa (alayhis salaam) will be weak in relation to the power of Yajooj and Majooj, Allaah will order ‘Eesaa not to fight or to wage Jihaad against them, this indicates that strength is a condition (for waging armed military Jihaad).

Third Point: In addition to strength in numbers and preparation, there must also be strong eemaan and Islaam with the Muslims – if not, if the sins of the Muslims are manifest and abundant and their establishment of the deen is weak, especially in regards to Tawheed and the Sunnah, so that there shirk and innovation is prevalent along with disobedience (to Allaah) from the Muslims and such people are the majority, if the state of the Muslims is like this then they are distant except if Allaah wills with His Virtue and Mercy. Allaah says,

“(What is the matter with you) when a calamity befalls you, even though you smote (your enemies) with one twice as great, you say “From where has this come to us?” Say (to them O Muhammad) “It is from your own selves.” [Aali-Imraan (3):165]

Ibn Jareer (rahimahullaah) said: “From where has this come to us?” From where has this come from and from where have we been tried whilst we are Muslims and they are Mushrikeen? And the Prophet of Allaah (sallallaahu alayhi wa sallam) fulfilled (the trust) for us by conveying the revelation from the heavens and our enemies are people of kufr, who disbelieve in Allaah and commit shirk. Say O Muhammad to the believers with you from the Sahaabah “It is from your own selves” and Allaah says “Say to them: this has afflicted you due to what is in your own selves from disobeying my instructions and your leaving obedience to me, this is not due to others or anyone else except yourselves.” [Jaami’ al-Bayaan fee Tafseer il-Qur’aan, Vol.4, p.108]
He transmitted this from a group of the Salaf such as ‘Ikrimah, al-Hasaan, Ibn Jurayj and as-Suddee. Aboo Dardaa’ said: “You only fight with your actions.” [Bukhaaree appended it in Kitaab ul-Jihaad, Bab ‘Amal as-Saalih qabla Qitaal (The Book of Jihaad, chapter entitled ‘Righteous Actions Comes Before Fighting’)]

Shaykh Abdur-Rahmaan as-Sa’dee said: “From where has this come to us?” means: from where have we been afflicted and what has afflicted us and caused us to be defeated? Say it is from your own selves when you disputed and disobeyed after I had shown you what you love. So blame your own selves and be warned of such destructive reasons.” [Tafseer, p.126]

Ibn Taymiyyah said: “Whenever the kuffar become manifest that is due to the sins of the Muslims which necessitates a weakness in their eemaan. But then when they repent and perfect their faith Allaah will help them, as Allaah said,

“So do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if you are indeed (true) believers.” [Aali-Imraan (3):139]

And Allaah says, “(What is the matter with you) when a calamity befalls you, even though you smote (your enemies) with one twice as great, you say “From where has this come to us?” Say (to them O Muhammad) “it is from your own selves.” [Aali-Imraan (3):165]” [Al-Jawaab as-Saheeh, vol.6, p.450]

Then he said: “As for the victory (of the kuffaar), Allaah gives the upper hand to the kuffar against the believers at times as He lets the believers triumph over the kuffar as was the case for the Companions of the Prophet (sallallaahu alayhi wa sallam) against their enemies. However, the end is for those who are conscious of Allaah, as Allaah says,

“Indeed We will grant victory to Our Messengers and those who believe in the worldly life and on the Day when the Witnesses shall stand forth.” [Ghaafir (40):51]

Yet if the Muslims are weak and their enemies are manifest over them that is due to the sins of the Muslims and their mistakes. Either it is due to their negligence in performing their obligations secretly and openly or due to their enmity in challenging the boundaries (of Allaah) secretly and openly. Allaah says,

“Those of you who turned back on the day the two hosts met (i.e. on the battle of Uhud), it was Shaytaan who caused them to run away (from the battlefield) because of the sins they had earned.” [Aali-Imraan (3):155]

And Allaah says, “(What is the matter with you) when a calamity befalls you, even though you smote (your enemies) with one twice as great, you say “From where has this come to us?” Say (to them O Muhammad) “it is from your own selves.” [Aali-Imraan (3):165]

Allaah also says, “And Allaah will surely support those who support Him (i.e. His cause). Indeed, Allaah is Powerful and Exalted in Might. (And they are) those who, if We give them authority in the land, establish prayer and give zakaah and enjoin what is right and forbid what is wrong. And to Allaah belongs the outcome of (all) matters.” [al-Hajj (22):40-41]” [Majmoo al-Fataawa, vol.11, p.645 and also see vol.8, p.239 and vol.14, p.424]

Ibn Qayyim said: “If the servant (of Allaah) reflects on the reason and cause his preoccupation with rejecting (such reasons and causes) would be more serious to him. If the servant (of Allaah) is a transgressor, then he is the one who has allowed transgression to command upon his own self. As Allaah says,

“(What is the matter with you) when a calamity befalls you, even though you smote (your enemies) with one twice as great, you say “From where has this come to us?” Say (to them O Muhammad) “it is from your own selves.” [Aali-Imraan (3):165]

So He informed that the harm that the enemies do to them and their victory over them (Muslims): it is all due to the Muslims own transgression. Allaah says,

“Whatever calamity befalls you then it is due to what your own hands have earned. And He pardons much.” [ash-Shooraa (42):30]” [Madaarij us-Saalikeen, Vol.2, p.240]

Then Ibn Qayyim said: “Likewise, victory and complete assistance (from Allaah) is only of the people of complete eemaan, Allaah says,

“Indeed We will grant victory to Our Messengers and those who believe in the worldly life and on the Day when the witnesses will stand forth.” [Ghaafir (40):51]

And Allaah says, “So We supported those who believed against their enemy and they became dominant.” [as-Saff (61):14]

So whoever is deficient in his eemaan, his portion of support and assistance (from Allaah) will also be deficient. Therefore, if a servant (of Allaah) is afflicted in his own self or in his wealth, or by his enemies being dominant over him, then all of this is due to his own sins or due to his abandoning of the obligations or due to his involvement in haraam. All of this is from the deficiency in eemaan. Due to this some people bring up a number of problems regarding Allaah’s saying,

“And never will Allaah grant to the disbelievers a way over the believers.” [an-Nisaa’ (4):141]

And many people answer that the meaning of this verse is that Allaah will not let the disbelievers have a way over the believers in the Hereafter and some of them say that the verses means Allaah will not let the disbelievers have over the believers a way in terms of proof. What is correct is: The likes of these verses is that the way will be obliterated for the people of complete eemaan if their eemaan becomes weak, then their enemies will have a way over them, due to their deficiency in eemaan. As a result, they will have a way over the believers due to what the believers have left from obedience to Allaah. The mighty believer is victorious, supported, helped and protected (by Allaah) wherever he is, even if they gather against him from all said, as long as he establishes the reality of eemaan and its obligations openly and secretly. Allaah said to the believers,

“So do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if you are indeed (true) believers.” [Aali-Imraan (3):139]

This guarantee is only due to their eemaan and their actions which is like a solider of Allaah which Allaah protects them with and does not abandon or depart from them as the actions of the kuffaar and Munafiqeen are lost and if it is for someone else (i.e. not the believers) it would not be in accordance with his command.” [Ighaathat ul-Luhfaan, Vol.2, p.182]

So if the Muslims return to their true deen based upon the Kitaab and the Sunnah with the understanding of the Salaf of the Ummah, Allaah will help them and grant for them honour and empowerment as Allaah says,

“Allaah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practice their religion, that which He has chosen for them (i.e. Islaam). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me.” [an-Noor (24):55]

Shaykh Abdur-Rahmaan as-Sa’dee said: “This is from the truthful promises, He promises whoever establishes eemaan and righteous actions from this Ummah that He will grant them succession in the earth and be Khulafaa’ (successors) in the earth. He will establish their religion for them which He has preferred for them, which is Islaam, which above all other religions which He has preferred for this Ummah, due to the Ummah’s virtue, nobility and blessing. Those who establish it (the deen) will be firmly established and also due to their open and secret establishing of Allaah’s Divine Legislation within their own selves and within others (from other religions and kuffar who have been overpowered). Allaah will substitute after their fear wherein one could not manifest his deen or fear from harm of the kuffaar against him and the condition of the Muslims is insignificant in comparison to that of the others and the people of earth throw at them from one bow and wreak havoc against them. Allaah promised them these affairs at the time of the descent of the ayah: succession in the earth and empowerment in the earth, empowerment in the earth to establish the Islaamic way of life, complete security wherein they worship Allaah and do not associate anything with Him not fearing anyone except Allaah. So the core of this Ummah established eemaan and righteous actions in order to be successful. Allaah established them with countries and pious servants (of Allaah) from the eastern parts of the earth to the west and complete safety was obtained along with total empowerment. This is from the wondrous and splendid signs of Allaah and the affair will remain in this way until the Last Hour. As long as the people establish eemaan and righteous actions there is no escape from finding what Allaah has promised them. And if the kuffaar and Munafiqeen overpower the Muslims at times, this is due to Muslims being devoid of eemaan and righteous actions.”

O truthful Muslims and believers, this path honours Islaam and the Muslims and establishes them in the earth. So traverse this path and work hard to increase taking this path and do not let Shaytaan deceive you and set you back by thinking that this way is beyond reach and time as many have been deceived. As we are not instructed by our Lord except by conveying what Allaah loves and what His Messenger (sallallaahu alayhi wa sallam) loves and traversing the Prophetic path. This is all so that we will be upon knowledge that if Allaah wanted the guidance of those who called and the honour of Islaam and the Muslims He will do as He said,

“And if their evasion (from you O Muhammad) is difficult for you, then if you are able to seek a tunnel into the earth or a stairway into the sky to bring them a sign (then do so). But if Allaah had willed, He would have united them all together on true guidance. So never be of the ignorant.” [Al-An’aam (6):35]

And remember that the one who is hasty for something before its time will be punished by being deprived of it.

ATTENTION!
Whoever has any knowledge of the condition of the Islaamic Ummah today, no matter how small his knowledge of the situation, and is an honest truthful advisor will see that what some people are doing in the name of calling the Ummah to jihaad against the kuffar and offensive jihaad is what is destroying the Ummah and taking it into an abyss, unto Allaah we complain.” In this current age strong adherence to the deen has been lost, the flags of Shirk have been raised wherein du’a is made to the ‘Awilyaa and people seek closeness to them and the pegs of Soofism and innovation have beaten; Ilhaad and Tahreef (distortion) of the Names and Attributes of Allaah by the ‘Ash’arees, Mu’tazilah and Jahmiyyah is established in some universities and institutes which are called ‘Islaamic.’ And as for the Da’wah to Allaah, then within it has emerged partisanship and ignorant groups which have allegiance and enmity based upon the hizb and overflowing with (people’s own) desires. So you find a group which aims to rule and strives to amass the people, even if they have scant religious adherence, in the name of advantage and to achieve the chanted ‘aim’ such as the Muslim Brotherhood (Ikhwaan ul-Muslimeen). Another groups aims to guide people they call, even if this is not done in accordance with the right path and the correct way. For this reason you will see them not paying any heed to falling into the haraam in order to guide others apart from themselves. You will see that many of their followers are ignorant and have no knowledge and this is like Tablighi Jamaat. What is also strange is that these two groups do not call people to Tawheed and abandoning shirk so as not to “divide the people” from them. As for corruption in regards to manners and character and following the ways of the kuffar Westerners then this has affected many, especially the youth, male and female, so if all this is the condition of most of our Ummah today, then it is an Ummah of transgression which does not bequeath except its like in transgression as Allaah said,

“And thus we do make the transgressors supporters of each other because of that which they used to earn.” [Al-An’aam (6):129]

As you are, just as you will be supported and rather they are far from the help of Allaah as they do not seek to help Allaah as He said,

“If you help Allaah, Allaah will help you and make your foothold firm (i.e. establish you)” [Muhammad (47):7]

If not then Allaah will manage with His Virtue and Expansive Mercy. Then in regards to numbers and preparation, then we, as is not hidden, are weak in relation to our kuffaar enemies who have monopolized the arms industry and we are at a poor loss compared to what they manufacture. For that reason the successful means for the honour of this Ummah and its empowerment to be restored is in returning to Allaah and calling to the word slowly and surely, so it the door is locked the da’ee should try another door, like this,

“Whoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).” [At-Talaq (65):2]

Those who call the Ummah today to Jihaad against the disbelieving enemies are in reality striving for the destruction of the Ummah from whence they do not comprehend…” [Abridged from Shaykh Abdul-Azeez ar-Ra’ees, al-Burhaan al-Muneer fee Dhad Shubuhaat Ahli’t-Takfeer wa’t-Tafjeer,]

Here I believe it is important to mention a well-known principle in the Sharee’ah which is: ‘‘Preventing mafsadah (harm) is given precedence over procuring maslahah (benefit).’’ [al-Ishbaah wan-Nadhaa‘ir (p 87) of as-Suyootee]

And ‘‘ordering the good should not result in the loss of a greater good, nor cause a greater evil (than before). Likewise, forbidding the evil should not result in a greater evil, nor in the loss of a greater good.’’ [al-Hisbah fil-Islaam (p. 124) of Ibn Taymiyyah]

Explaining the mistakes of certain people concerning the above point, Ibn Taymiyyah (rahimahullaah) said: “They wish to command and prohibit by the tongue or the hand only, without due understanding, without due mildness and without patience. They do not consider whether their actions are beneficial or detrimental, nor do they consider whether they have the ability to do so or not…This whole matter falls under the general qaa’idah (principle): that whenever there is a conflict between benefits and harms, of good and evil, then it is obligatory to weigh the two and to prefer that which is greater. Since commanding or prohibiting is meant either to attain benefit or to repel harm - yet one must still consider the opposite outcome. Thus, if it results in a great benefit being lost, or causes greater harm, then such a matter should not be commanded. Rather, it would be haraam (unlawful) to do so, if the harm outweighed the benefits! However, weighing the relative harms and benefits must be done using the scales of the Sharee’ah.’’ [al-Amr bil-Ma’roof wan-Nahu ’anil-Munkar (p. 19-21)]

Ibnul-Qayyim (rahimahullaah) said: “If one considers the various trials and tribulations - the large or the small - that have occurred in Islaam, one would find that they resulted from neglecting this principle (of weighing the affairs); and not having patience with the evil, but attempting to stop it in a way which causes a greater evil.” [I’laamul-Muwaqqi’een (3/4)]

From the many texts which highlight this principle are:

That which al-Bukhaaree (no. 126) and Muslim (no. 1333) both relate from ’Aa‘ishah (radiyallaahu ’anha) that he (sallallaahu ’alayhi wa sallam) said to her: ‘‘O ’Aa‘ishah! If it were not that your people had recently left ignorance, I would have ordered that the House (i.e. the Ka’bah) be dismantled, and I would have joined with it what had been removed from it, and I would have leveled it with the ground and made for it two doors - one towards the east, and one towards the west - so that I could build upon the foundations laid by Ibraaheem.’’

Imaam Ibnul-Qayyim al-Jawziyyah commented: “Thus, he (sallallaahu ’alayhi wa sallam) wanted to build upon the foundations of Ibraaheem (’alayhis-salaam) and had the ability to do so. However, he feared that a greater harm would ensue, since the Quraysh [would not have understood the intent], since they had only recently come into Islaam, from the previous Jaahiliyyah (pre-Islaamic ignorance).’’ [I’laamul-Muwaqqi’een (3/4), slightly adapted]

Imaam al-Bukhaaree (rahimahullaah) - precedes the hadeeth of ’Aa‘ishah with a chapter heading: ‘‘Chapter: To leave some good actions fearing that people will misunderstand the action, and thus fall into that which is worse than it.’’

Al-Haafidh Ibn Hajar (rahimahullaah) said, whilst enumerating some of the points of benefit from the above hadeeth: ‘‘To leave the maslahah (benefit), believing that it will result in a mafsadah (harm); and to leave forbidding the mankar (evil), for fear of falling into a greater evil.’’ [Fathul-Baaree (1/271]

And as it is said, ‘Most excellent of people is the one who does not embark upon a means to accomplish something (and then regrets it) until he distinguises (the evil) that may be incurred by its consequences.’

Allaah says, “When there comes to them some matter related to public welfare of security or fear, they make it known amongst the people. If only they had referred it back to the Messenger, or to those in authority amongst them, then the proper people would have investigated and evaluated the matter from them. Were it not for the grace and mercy of Allaah upon you, you would have indeed followed Shaytaan – except a few of you.” [an-Nisaa (4):83]

Imaam as-Sa’dee commented on this verse saying, “This is the disciplinary admonition from Allaah to His servants with regards to their unbefitting action. And that it is a must for them, that when there comes to them the news of some important matter – such as the issues connected to public welfare and the safety of the Believers, or those that are related to breach of security, or fear of a calamity befalling them – that they should first verify such news and not be hasty in spreading it. Rather, they should refer such issues back to the Messenger (sallallaahu alayhi wa sallam), and to the people in authority; those who possess knowledge, understanding, sound advice, intellect, maturity and composure; those who understand the affairs and have knowledge of the associated benefits and harms. If they see that in broadcasting there is a benefit and a cause of happiness for the Believers, and a means of protection from their enemies, then they should do so. But if they see that there is no benefit in it, or that there is some benefit, but the harm in it is greater, then they should not do so. This is why Allaah said: “Then the proper people would have investigated and evaluated the matter from them.” Meaning, that they would evaluate it with their sound understanding and their firm and correct knowledge. So in this is an evidence for an important principle which is: If there arises a need to investigate a particular issue, then it is obligatory that it is left to those who are qualified for it, and no one should precede them in this – and this is closer to what is correct and safe from error. And in this is also a prohibition of being hasty and impatient in spreading the news as soon as they hear it. Likewise, there is a command to reflect and consider before speaking, so he looks into it to see if there is a benefit in doing so, if so, he embarks upon it, and it not, he abstains from it.” [Tayseerul-Kareemir-Rahmaan (2/54-55)]

Also know if peoples excited emotions are not checked by proofs from the Kitaab and Sunnah, then they cause evil and harm. So love good, love working for Islaam, and love giving Da’wah to Allaah – but understand all of these are to be kept hand in hand with Sharee’ah proofs and encompassed by the texts of guidance. It is not permissible to depart from them for anything else claiming that it is something better, or has a quicker result, for how easy it is to let one’s emotions stray them away from the clear text.

Shaykh ‘Abdus-Salaam as-Sihaymee (hafidhahullaah) mentioned some important principles of Jihad from the explanation of his book al-Jihaad fi’l-Islaam in which he stated:

“Thirdly: That fighting the enemies should not bring about a harm which is greater than the harm of leaving off fighting.

This is an important matter, because it could be that (a person says) “these matters are of no importance to me and I just want to participate in Jihaad in the path of Allaah and fight until I am killed without looking at others” but there has to be an examination of the harms that this could bring about, because preventing the harms takes precedence over achieving the benefits. So one should not look and think about only his own condition, rather you have to look and think about the condition of the Ummah. If participating in Jihaad or fighting brings about a harm greater than the harm of leaving off Jihaad then in such an instance it is not Divinely Legislated. The one who assess this are not everybody, for its only the well-grounded ‘Ulamah who are immersed in beneficial knowledge, righteous actions and have correct belief – these are the ones who looks at the benefits from the harms and they are the ones who in all times are able to see if Jihaad is Legislated or not, it is not open for everybody to decide, rather it is for the well-grounded meticulous scholars who follow the Sunnah and are immersed in beneficial knowledge and righteous action and are known for following the Divine Legislation and not innovating anything into the Deen of Allaah. They are the ones who assess the benefits and harms, so either they assess and clarify the issue of Jihaad and then it is called for the leader of the Muslims because the Divine Legislation assigns this matter to him (the leader of the Muslims) and it is from the leader’s qualities and not of the qualities of anyone else.

The second principle has preceded which mentioned the Divinely Legislated evidences which made the condition of having strength and ability (to make Jihaad) but this is not sufficient itself as these also has to be added to this the issue of not bringing about a greater harm than leaving Jihaad. The Fuqahaa have also mentioned this wherein they say “if the kuffar increase their numbers (on the battlefield) and it is most likely that we will be destroyed then we have to flee based on the saying of Allaah,

“…and do not throw (yourselves) with your own hands into destruction.” [Baqarah (2):195]

Or if we are not able to harm them, then it is recommended to flee.”

“Recommended to flee (the battle)”, pay attention to this principle of the Fuqahaa that if the kuffaar increase in number in the battle and their numbers are more than that of the Muslims if the Muslims are sure that they will be triumphant they continue but if they are sure that they will be defeated and not able to harm the enemy then it is obligatory for them to flee the battle. If they cannot harm the enemy and all what will happen is Muslims getting killed then they have to flee the battle based on the saying of Allaah,

“…and do not throw (yourselves) with your own hands into destruction.” [Baqarah (2):195]

Or if the Muslims are not able to harm them then it is recommended to flee, because the intended aim is not merely killing people or the souls of the Muslims or aiming to be martyred, rather the intended aim (of Jihaad) is to achieve benefits for Islaam and avert harms which may affect the Muslims.

Ibn Juzayy al-Maalikee stated that when the Muslims are being killed on the battlefield, then for them to flee is primary, Aboo Ma’aalee stated “there is no difference of opinion on this.”

There is no difference of opinion in this with the Fuqahaa (rahimahumullaah) that if the Muslims are being killed, to withdraw takes precedence than standing to face the enemy because standing to face them will result in a greater harm and the harms of participating in Jihaad here will be worse than the harm of leaving off fighting.

Ash-Shawkaanee said, “If it is known for sure that the kuffaar are overpowering and getting the better of the Muslims, then the Muslims have to avoid fighting them and get more fighters and gain the help of the people Islaam”, he based this on the saying of Allaah,

“…and do not throw (yourselves) with your own hands into destruction.” [Baqarah (2):195]

And this taken generally even within a specific reason, and it is oft-repeated in Usool than the general expression takes precedence and not a specific reason. It is well-known that whoever goes forth while seeing that he is going to be killed, defeated or overpowered has thrown himself into destruction.

Shawkaanee deduces from the ayah:

“…and do not throw (yourselves) with your own hands into destruction.” [Baqarah (2):195]

…that in regards to ‘throwing oneself into destruction’ then when one knows for sure that the kuffaar are overpowering the Muslims the Muslims should leave off fighting in this instance, until they get stronger power and stronger force so that the challenge will be stronger. However, when the Muslims are weakened and still fight, it will not be known when the reinforcements will come, so it is not a matter of merely trying to gain victory and martyrdom, rather it depends on the benefits that will be gained by the Muslims. Preventing the harms takes precedence over achieving the benefits and Shawkaanee uses as a proof for this the well-known principle of the general meaning taking precedence over the specific reason, so even though this ayah was about a specific reason the general meaning of it is looked at and not the specific reason. So the ayah in its general words indicates that when Muslims will be destroyed (in any scenario) then they should stay away from what will cause destruction.”

And to reiterate an important condition to wage Jihaad is that there must be preparation for the battlefield ideally and materially. As Dr. Aboo Anas Muhammad Moosaa Aal Nasr (hafidhahullaah) stated: “That is because taking the available reasons and means is a Prophetic way that the Prophets followed with intense truthfulness and trust in Allaah. The Prophet (sallallaahu alayhi wa sallam) emerged during one of his battles with two plates of armor and wore a war helmet and some of the companions wore complete armor and this did not negate their trust in Allaah. Allaah says,

“And prepare against them whatever you are able of power and of steeds of war.” [Al-Anfaal (8):60]

The Prophet (sallallaahu alayhi wa sallam) explained this verse by saying “Surely indeed strength is with marksmanship, strength is with marksmanship.” [Saheeh Muslim]” [Taken from ‘The Decisive Word on the Factors of Victory and Establishment’]

I will mention a few points on what has been related in regards to the prohibition of transgression when fighting. In the Sunan of Aboo Dawood, Kitaab ul-Jihaad is the following hadeeth on the authority of Anas bin Maalik (radiyallaahu anhu): The Prophet (sallallaahu alayhi wa sallam) said: “Go in Allaah’s name, trusting in Allaah, and adhering to the religion of Allaah’s Messenger. Do not kill a decrepit old man, or a young infant, or a child, or a women; do not be dishonest about booty, but collect your spoils, do right and act well, for Allaah loves those who do well.”

Aboo Bakr as-Siddeeq (radiyallaahu anhu) said to Yazeed bin Abee Sufyaan (radiyallaahu anhu) when he sent him to Sham, “You will surely find a people who claim to have secluded themselves for Allaah, so leave them to what they claim they have secluded themselves for and I advise you with ten matters: do not kill women or children or the elderly and infirm. Do not chop down the fruit bearing trees. Do not destroy inhabited places. Do not slaughter sheep or camels except for food. Do not burn bees and do not scatter them. Do not steal from the booty and do not be cowardly.” [Reported by Maalik in the Muwatta’, Kitaab ul-Jihaad in the chapter on the prohibition of killing women and children durning warfare, vol.2, p.447, the hadeeth is on the authority of Yahyaa bin Sa’eed from Aboo Bakr as-Siddeeq that he said the hadeeth.’ AbdurRazzaq also reported the hadeeth in Kitaab ul-Jihaad in the chapter of ‘destroying the trees within the land of the enemy’, vol.5 p.199, hadeeth no.9375 on the authority of Ibn Jurayj who said: Yahyaa bin Sa’eed said that Aboo Bakr said, then he mentioned the hadeeth. The isnaad is munqati (disconnected) but the Ulama have utilised it and referred to it as the meaning is correct and in agreement with other authentic marfoo’ narrations.]

Imaam ibn Katheer (raheemahullaah) mentions in his Tafseer:

Allaah said: “…but transgress not limits. Truly, Allaah likes not the transgressors.” [Baqarah (2):190]

This Ayah means, “Fight for the sake of Allaah and do not be transgressors,’ such as, by committing prohibitions. Al-Hasaan al-Basree stated that trasgression (indicated by the Ayah), “included mutilating the dead, theft (from the captured goods), killing women, children and old people who do not participate in warfare, killing priests and residents of houses of worship, burning down trees and killing animals without real benefit.” This is also the opinion of Ibn Abbaas, Umar bin Abdul-Azeez, Muqatil bin Hayyan and others. Muslim recorded in his Saheeh that Buraydah narrated that Allaah’s Messenger (sallallaahu alayhi wa sallam) said:

“Fight for the sake of Allaah and fight those who disbelieve in Allaah. Fight, but do not steal (from the captured goods), commit treachery, mutilate (the dead), or kill a child, or those who reside in houses of worship.”

It is reported in the Saheehayn that Ibn ‘Umar said, “A women was found dead during one of the Prophet’s battles and the Prophet then forbade killing women and children.” There are many other ahaadeeth on this subject.”

A point that needs to be understood as well in relation to the prohibition of killing monks (i.e. those secluded in places of worship) is as Ibn Habeeb (raheemahullaah) said: “It was not prohibited to kill religious people due to their preoccupation with their worship, as they are the most distant from Allaah than others from the people of their deen due to their insight into kufr. Rather, on account of their non-involvement with the people of their deen in waging war against the believers whether that be via hand, thought or wealth. But as for it being known that one them guides the enemy against us secretly or the likes, then at such a point it would be lawful to execute such a person (during Jihaad)." [an-Nawaadir wa’z-Ziyaadaat’alaa maa fi’l-Mudawanna min Ghayrihaa min al-Ammahaat (Beirut: Daar ul-Maghrib al-Islaami, 1999CE) vol.3, p.60]

Ibnul-Habeeb (raheemahullaah) also stated that if women or children are fighting with swords, arrows and the likes against the Muslims then they can be killed out of self-defense, but if they are merely throwing stones and the likes at the Muslims from the turrets of fortified buildings then they should not be killed. (adh-Dhakheerah, vol.3, p.399). Other companions of Imaam Maalik said the same as this.

And no doubt more needs to be stated as this subject like many others requires lenghty analysis and detailed study. So with that being mentioned I leave you with some words from Al-‘Allaamah Saalih al-Fawzaan (hafidhahullaah) who said: “How many Muslims have been killed due to ignorant adventures which have angered the kuffaar, who have been stronger than them in such instances, and have led to death, displacement and destruction, la hawla wa la quwwata illa billaah! They also claim that such ventures are jihaad when they are not jihaad because the conditions of jihaad have neither been met and nor have the pillars been achieved. Therefore, such ventures are not jihaad rather they are transgressive actions which Allaah does not command to do.” [Al-Jihaad: Anwaa’uhu wa Akhaamuhu, p.92]

He also stated: “It is obligatory for the jaahil (ignoramus) to not speak and to keep quiet and fear Allaah, The Exalted and Majestic, and to not speak without knowledge, Allaah says,

“Say: My Lord has only forbidden immoralities – what is apparent of then and what is concealed – and sin (any unlawful action), and oppression without right, and that you associate with Allaah that for which He has not sent down authority, and that you say about Allaah that which you do not know.” [al-A’raaf (7):33]

So it is not permissible for the jaahil to speak in issues of knowledge especially in regards to major issues such as takfeer, jihaad and al-walaa wa’l-baraa’. As for slander and backbiting in regards to the honour of the people in authority and the honour of the scholars, then this is the most severe type of backbiting and as a result is not permssible. As for current events which have passed or are taking place then these are affairs for the people in authority to research and seek counsel over and it is for the scholars to explain its Divinely Legislated ruling. As for the general and common people and beginning students it is not their issue. Allaah says,

“And when there comes to them something (i.e. information) about (public) security or fear, they spread it around. But if they had only referred it back to the Messenger or to those in authority among them, then the ones who can draw correct conclusions from it would have known about it. And if not for the favour of Allaah upon you and His mercy, you would have followed shaytaan, except for a few.” [an-Nisaa (4):83]

So it is incumbent to withhold the tongue from speaking about the likes of such issues especially takfeer, allegiance and disavowal. And humans are mostly ignorant of its application and can apply it incorrectly and thus judge a person with misguidance and kufr, and the ruling could thus return upon the claimant. So if a person says to his brother “O kaafir, O faasiq” and the man is not like that (i.e. neither a kaafir nor a faasiq) the ruling can return upon the one who said, and Allaah’s refuge is sought. This is a very dangerous issue, so it is upon the one who fears Allaah to refrain his tongue except if he is from those who are entrusted to deal with such issues, from the people in authority or the scholars. It is these who look into issues and find a solution to it, as for one who is from the common people or from the minor students (of Islaamic knowledge) they do not have the right to issue rulings on people and slander the honour of people while he is an ignoramus (jaahil) who backbites and speaks about issues regarding takfeer, tasfeeq and other matters, this only harms the one who does this. So its for the Muslim to withhold his tongue and not get involved in what does not concern him. Such a person should make dua’ for the Muslims for them to be victorious and make dua against the kuffaar for them to be punished, this is obligatory. As for discussing rulings of the Divine Legislation, falling into error and speaking about the honour of people in authority and the scholars and judging them with kufr and misguidance this very dangerous for you O speaker! Those you speak about will not be harmed by your speech, and Allaah knows best.” [al-Ajabaat al-Muhimmah fi’l-Mashaakil al-Mumilah pp.56-58]

Weighing the Affairs

2008-12-04T00:04:00.000-08:00

Indeed all praise is for Allaah. We praise Him, we seek His aid and we ask for His forgiveness. And we seek refuge in Allaah from the evils of our own souls, and our evil actions. Whosoever Allaah guides, then none can misguide him; and whosoever Allaah misguides, then none can guide him aright. I bear witness that none has the right to be worshipped except Allaah alone, having no partners, and I bear witness that Muhammad (sallallaahu ’alayhi wa sallam) is His servant and Messenger. After that:

THE BELIEVER’S FORTRESS:

Allaah - the Most Perfect - said:

‘‘And thus the good Word of your Lord was fulfilled for the Children of Israa‘eel, because of their patience. And We completely destroyed all the great works and buildings that Fir’awn and his people had erected.’’ [Sooratul-A’raaf 7:137]

‘‘Command the good and prohibit the evil, and be patient with whatever calamity befalls you. Indeed, this is the firmness required for matters.’’ [Soorah Luqmaan 31:17]

‘‘O you who believe! Seek help with patience and with Prayer. Indeed, Allaah is with those who are patient.’’ [Sooratul-Baqarah 2:153]

Imaam al-Bukhaaree (d.256H) - rahimahullaah - relates in his Saheeh (no. 3612):

From Khabbaab Ibnul-Aratt - radiyallaahu ’anhu - who said: We complained to the Messenger of Allaah (sallallaahu ’alayhi wa sallam) (about the persecution by the Pagans) whilst he was sitting in the shade of the Ka’bah, leaning upon his cloak. We said to him: Will you not seek help for us? He said: ‘‘There was amongst those before you a (believing) man, who would have a hole dug for him, and he would be placed in it. Then a saw would be brought and it would be placed upon his head, and it would be sawn in half, yet that would not make him abandon his Religion. His body would be torn with iron combs; and the flesh from his nerves and bones being removed, that would not make him give up his Religion. By Allaah! This Religion will prevail, until a rider will travel from San’aa to Hadramawt, not fearing anything except Allaah and the wolves with regards to his sheep. But you people are impatient!’’

Ibn Sa’d relates in at-Tabaqaat (7/163-165):

A group of Muslims cam to al-Hasan al-Basree (d.110H) - rahimahullaah - seeking a verdict for rebelling against al-Hajjaaj. So they said: O Abaa Sa’eed! What do you say about fighting this oppressor who has unlawfully spilt the blood, and unlawfully taken wealth, and did this, and did that? So al-Hasan said: ‘‘I see not to fight him. If this is a punishment from Allaah, then you will not be able to remove it with your swords. If this is a trial from Allaah, then be patient until Allaah’s Judgement comes, and He is the best of judges.’’ So they left al-Hasan and disagreed with him and rebelled against al-Hajjaaj, so he killed them all. And about this, al-Hasan used to say: ‘If only the people had patience, when they were being tested by their unjust ruler it would not be long before Allaah gives them a way out. However, they always rush for their swords, so they are left to their swords. By Allaah! Not even for a single say did they bring about any good.’’

Ibn Abil-’Izz (d.792H) - rahimahullaah - said:

‘‘Indeed, in patiently bearing their tyranny lies the wiping away of sins and a great reward. Since Allaah has not given them authority over us except due to the corruption of our own actions - and the reward is of the same type as the actions. So we should strive hard in seeking the forgiveness of Allaah, repent to Him, and correct our actions…So if the subjects desire an end to the oppression of the oppressive rulers, then let them also cease oppressing themselves [through sins and disobedience].’’ [1]

THE DEVIL’S DIVERSION:

However, from the deceptions of Shaytaan upon many of the du’aat (callers to Islaam) today, is his causing them to become impatient and causing them to divert ‘‘all their attention to accusing the rulers, ‘This one is an American stooge, and this one is a British stooge.’ - as if there were no one else in the world except America and Britain; and it is as fi it were America and Britain who were running the affairs of the creation! This causes the people to turn away from Allaah’s way of changing the affairs. They think that if they change the ruler, they will attain what they desire. This is in contradiction to the natural way laid down by Allaah with regards to changes that come about amongst the creation:

‘‘Never will Allaah change the condition of a people, until they change themselves.’’ [Sooratur-Ra’d 13:11]

And if we imagine that the ruler changed - whilst the people do not truly desire this Religion - then what will happen is that these people will cause a revolution, as happened - for example - in Russia. This state was established by force, tyranny, suppressing the voice of the people, and though killing. So we find that people did not support it, but rather they opposed it. And for Allaah’s Laws to be established throughout this earth, they have to be carried by the Believers…Therefore, we do not wait for the west or the east to help the Religion, but its own people have to be its carriers. They are the ones to help and carry the Religion.’’ [2]

But ‘‘how can we seek help from a people who do not pray, nor give zakaat (charity), nor fast, nor make Hajj, that they establish the Islaamic order? Rather, those people who do not pray, nor give charity, nor fast, - they will be the first of the people to stand in the way of the Islaamic rule!’’ [3]

FROM WHERE SHOULD THE CHANGE BEGIN?

Aboo Daawood relates in his Sunan (no. 3426):

From ’Abdullaah Ibn ’Umar (radiyallaahu ’anhumaa) that he (sallallaahu ’alayhi wa sallam) said: ‘‘When you deal in ’eenah (usury-based) transactions, hold onto the tails of cows, become satisfied with agriculture and leave off Jihaad, then Allaah will cover you with humiliation, and He will not remove this humiliation from you, until you return to your Religion.’’ [4]

Thus the beginnings of this desired change will only come about by ‘‘the Muslims returning to their Lord, correcting their ’aqeedah (beliefs) and cultivating themselves and their families upon the correct Islaam - putting into effect the statement of Allaah - the Most High:

‘‘Never will Allaah change the condition of a people. Until they change themselves.’’ [Sooratur-Ra’d 13:11]

The likes of this has been alluded to by one of the contemporary du’aat (callers to Islaam), by saying: ‘Establish the Islaamic state in your hearts, it will then be established upon your earth.’ So the way to salvation is not - as some people imagine - revolution and armed insurrection against the rulers and to carry out military coups! Such actions - in addition to being from amongst the present day bid’ahs (innovations) - also contradict the Sharee’ah texts; amongst which is the command to change ourselves. Thus, it is essential establish the foundations upon which the building can stand.’’ [5]

Furthermore, ‘‘it should be known that those who stir up revolution serve only the enemies of Islaam. What is to be considered is not revolution and agitation, but what is according to wisdom. By wisdom, I do not mean remaining silent and ignoring their errors - rather correcting their errors in order to rectify the state of affairs. So the sincere one is the one who speaks to rectify the affairs, not merely to cause change [whether good or bad].’’ [6]

Imaam al-Bukhaaree relates in his Saheeh (no. 6830):

From Ibn ’Abbaas (radiyallaahu ’anhumaa) who said: I used to teach (the Qur‘aan) to some of the Muhaajiroon, amongst them whom was ’Abdur-Rahmaan Ibn ’Awf. Whilst I was in his house at Minaa and he was with ’Umar Ibnul-Khattaab during the last Hajj, ’Abdur-Rahmaan Ibn ’Awf came to me and said: ‘‘Would that you had seen the man who cam today to the Leader of the Believers (i.e. ’Umar), saying: O Leader of the Believers! What do you say about such and such a person who says: If ’Umar should die, I will give the bay’ah (oath of allegiance) to such and such a person, for by Allaah, the bay’ah to Aboo Bakr was nothing but a reaction which became established afterwards. So ’Umar became angry and said: ‘‘If Allaah wills, I will stand before the people tonight, and I will warn the people against those who wish to deprive the people of their rights.’’ ’Abdur-Rahmaan said: ‘‘So I said: O Leader of the Believers, do not do this! For the season of Hajj gathers the ra’aa (common-folk) ghawghaa‘ (the common faolk and those who incline towards evil), and it will be they who gather closest to you when you stand to address the people. I fear that you will rise and address them, but some of them will spread your words, but will not understand them, or that they will twist your words and take them out of context. So wait until you reach al-Madeenah - the Land of Hijrah (migration) and the Sunnah - where you will be amongst the people of Knowledge and understanding, and the noblest of people. So there you may say what you have to say with confidence, since the people of Knowledge will understand your words and put them in their correct context.’’ So ’Umar said: ‘‘By Allaah! This is what I shall do in my first address to the people of al-Madeenah - if Allaah wills…’’

WEIGHING THE AFFAIRS:

So from the well-known Sharee’ah principles is:

‘‘Preventing mafsadah (harm) is given precedence over procuring maslahah (benefit).’’ [7]

And ‘‘ordering the good should not result in the loss of a greater good, nor cause a greater evil (than before). Likewise, forbidding the evil should not result in a greater evil, nor in the loss of a greater good.’’ [8]

Explaining the mistakes of certain people concerning the above point, Ibn Taymiyyah (d.728H) - rahimahullaah - said: ‘‘They wish to command and prohibit by the tongue or the hand only, without due understanding, without due mildness and without patience. They do not consider whether their actions are beneficial or detrimental, nor do they consider whether they have the ability to do so or not…This whole matter falls under the general qaa’idah (principle): that whenever there is a conflict between benefits and harms, of good and evil, then it is obligatory to weight the two and to prefer that which is greater. Since commanding or prohibiting is meant either to attain benefit, or to repel harm - yet one must still consider the opposite outcome. Thus, if it results in a great benefit being lost, or causes greater harm, then such a matter should not be commanded. Rather, it would be haraam (unlawful) to do so, if the harm outweighed the benefits! However, weighing the relative harms and benefits must be done using the scales of the Sharee’ah.’’ [9]

Ibnul-Qayyim (d.751H) - rahimahullaah - said:

‘‘If one considers the various trials and tribulations - the large or the small - that have occurred in Islaam, one would find that they resulted from neglecting this principle (of weighing the affairs); and not having patience with the evil, but attempting to stop it in a way which causes a greater evil.’’ [10]

From the many texts which highlight this principle are:

That which al-Bukhaaree (no. 126) and Muslim (no. 1333) both relate from ’Aa‘ishah (radiyallaahu ’anhu) that he (sallallaahu ’alayhi wa sallam) said to her: ‘‘O ’Aa‘ishah! If it were not that your people had recently left ignorance, I would have ordered that the House (i.e. the Ka’bah) be dismantled, and I would have joined with it what had been removed from it, and I would have leveled it with the ground and made for it two doors - one towards the east, and one towards the west - so that I could build upon the foundations laid by Ibraaheem.’’

Imaam Ibnul-Qayyim al-Jawziyyah commented:

‘‘Thus, he (sallallaahu ’alayhi wa sallam) wanted to build upon the foundations of Ibraaheem (’alayhis-salaam) and had the ability to do so. However, he feared that a greater harm would ensue, since the Quraysh [would not have understood the intent], since they had only recently come into Islaam, from the previous Jaahiliyyah (pre-Islaamic ignorance).’’ [11]

Imaam al-Bukhaaree (d.256H) - rahimahullaah - precedes the hadeeth of ’Aa‘ishah with a chapter heading: ‘‘Chapter: To leave some good actions fearing that people will misunderstand the action, and thus fall into that which is worse than it.’’ [12]

Al-Haafidh Ibn Hajar (d.852H) - rahimahullaah - said, whilst enumerating some of the points of benefit from the above hadeeth: ‘‘To leave the maslahah (benefit), believing that it will result in a mafsadah (harm); and to leave forbidding the mankar (evil), for fear of falling into a greater evil.’’ [13]

THE NEED TO KNOW THE CORRECT MANHAJ:

Shaykh Rabee’ Ibn Haadee al-Madkhalee (hafidhahullaah) says:

‘So we ask Allaah that He prepares for this Islaamic Ummah, intelligent du’aat who weigh the matters, thoughts, personalities, and groups with the scales of the truth - whose intellects are firm, and who are neither misled by blind emotions, nor deceived by the empty slogans that have overwhelmed so many.’’ [14]

It is important to mention here that such preparations must only be built upon the correct Islaamic principles; which have as their firmly-rooted foundation:

‘‘[i] Loving the Salaf (pious predecessors) and the manhaj (methodology) they were upon.

[ii] Understanding their manhaj - and that is the manhaj of Ahlus-Sunnah wal-Jamaa’ah.

[iii] Adhering to the manhaj of the Salaf - whether in matters of manners, da’wah (calling to Allaah), purification, beliefs, or actions.’’ [15]

So what is needed are wise, mild, and patient du’aat (callers) working in sincere co-operation with the scholars of Islaam and their students - being cultivated upon the manhaj (methodology) of the Salaf. This necessitates that ‘‘the Book and the Sunnah are made the general framework for every small or large matter; and that their manhaj (methodology) is made the under-garment and outer-garment of the da’wah - its beginning and its end - and that the thinking of such youths, and others who are giving da’wah, should be lead in accordance with this great manhaj - upon which rests the only means for the well-being of the Ummah.’’ [16]

Imaam Maalik (d.179H) - rahimahullaah - said:

‘‘The latter part of the Ummah will not be set aright, except by that which set aright its first part.’’ [17]

So this then, is the foundation of the justly-balanced, knowledge-based manhaj which this precious Ummah - may Allaah increase it in nobility - must adopt, traverse, and call to. Without the manhaj, this fragile Ummah will continue in its weakness and its ugly predicament - however much energy is expended, and however many lives are lost for its cause!

May Allaah have mercy upon the one who said:

‘‘You hope for salvation, but do not tread its path;

Ships never sail upon dry land.’’ [18]

Footnotes:

[1] Sharhul-’Aqeedatit-Tahaawiyyah (p. 382)

[2] Su‘aal wa Jawaab ma’a Shaykh Saleem al-Hilaalee (p. 3)

[3] Su‘aal wa Jawaab ma’a Shaykh Saleem al-Hilaalee (p. 21)

[4] Saheeh: Related by Aboo Daawood (no. 3462), it was authenticated by Shaykh Muhammad Naasirud-Deen al-Albaanee in as-Saheehah (no. 11)

[6] Huqooqur-Ra’ee war-Ra’iyyah (p. 29-30) of Shaykh Ibnul-’Uthaymeen

[7] al-Ishbaah wan-Nadhaa‘ir (p 87) of as-Suyootee

[8] al-Hisbah fil-Islaam (p. 124) of Ibn Taymiyyah

[9] al-Amr bil-Ma’roof wan-Nahu ’anil-Munkar (p. 19-21)

[10] I’laamul-Muwaqqi’een (3/4)

[11] I’laamul-Muwaqqi’een (3/4), slightly adapted

[12] Saheehul-Bukhaaree (1/271)

[13] Fathul-Baaree (1/271)

[14] From Shaykh Rabee’ Ibn Haadee’s introduction to Kashful-Hijaab (p. 4), slightly adapted.

[15] al-Hikmah (p. 59)

[16] Fiqhul-Waaqi’ (p. 19)

[18] Related by Ibn Hibbaan in Rawdatul-’Uqalaa (p. 284), from the poetry of Abul-’Atiyyah.

The Ash'aris and the Maturidis?

2008-12-02T00:38:00.000-08:00

(1) The 'Ash'aris In the Scales of Ahl us-Sunnah By Shaykh Aboo 'Uthmaan Faisal bin Qazaar al-Jaasim (hafidhahullāh) http://www.salafimanhaj.com/ebook.php?ebook=58

(2) The Maturidi Creed by Shaykh Shams as-Salafi al-Afghaanee http://www.salafimanhaj.com/ebook.php?ebook=48

The Censure of Ta'weel

2008-12-02T00:28:00.000-08:00

www.troid.org

A brief article containing statements from the Salaf about the Attributes of Allaah and their consensus concerning the futility of ta‘weel (figurative interpretation), and a refutation of the ridiculous scandal that the way of the Salaf was one of tafweedh (affirming the wording of the Attributes, without the meaning).

SOME STATEMENTS FROM THE SALAF CONCERNING THE ATTRIBUTES OF ALLAAH AND THEIR CONSENSUS CONCERNING THE FALSEHOOD OF TA‘WEEL:

[1]: Imaam al-Awzaa’ee (d.157H) - rahimahullaah - said: ‘‘I asked az-Zuhree and Makhool about the aayaat pertaining to the Sifaat (Attributes of Allaah), so they said: Leave them as they are.’’ [1]

[2]: al-Waleed Ibn Muslim (d.194H) - rahimahullaah - said: ‘‘I asked Maalik, al-Awzaa’ee, Layth Ibn Sa’d and Sufyaan ath-Thawree - rahimahumullaah - concerning the reports related about the Attributes, so they all said: Leave them as they are, without asking how.’’ [2]

[3]: Imaam Ahmad Ibn Hanbal (d.241H) - rahimahullaah - said: ‘‘These ahaadeeth should be left as they are…We affirm them and we do not make any similitude for them. This is what has been agreed upon by the Scholars.’’ [3]

[4]: Nu’aym Ibn Hammaad (d.228H) - rahimahullaah - said: ‘‘Whosoever makes tashbeeh (resemblance) of Allaah to His creation has committed kufr (disbelief), and whosoever denies what Allaah has described Himself with has also committed kufr. Indeed, all that Allaah has described Himself with, and what His Messenger (sallallaahu ’alayhi wa sallam) has described Him with, then there is no tashbeeh in it at all.’’ [4]

[5]: Imaam at-Tirmidhee (d.279H) - rahimahullaah - said: ‘‘It has been stated by more than one person from amongst the People of Knowledge about such ahaadeeth, that there is no tashbeeh (resemblance) to the Attributes of Allaah, and our Lord - the Blessed, the Most High - descends to the lowest heavens every night. So they say: Affirm these narrations, have faith (eemaan) in them, do not deny them, nor ask how. The likes of this has been narrated from Maalik Ibn Anas, Sufyaan ath-Thawree, Ibn ’Uyaynah and ’Abdullaah Ibnul-Mubaarak, who all said about such ahaadeeth, ‘‘Leave them as they are, without asking how.’’ Such is the statement of the People of Knowledge from Ahlus-Sunnah wal-Jamaa’ah. However, the Jahmiyyah oppose these narrations and say: This is tashbeeh! However, Allaah - the Most High - has mentioned in various places in His Book, the Attributes of al-Yad (Hand), as-Sama’ (Hearing) and al-Basr (Sight) - but the Jahmiyyah make ta‘weel of these aayaat, explaining them in a way, other than how it is explained by the People of Knowledge. They say: Indeed, Allaah did not create Aadam with His own Hand - they say that ‘Hand’ means that Power of Allaah.’’ [5]

[6]: al-Khattaabee (d.388H) - rahimahullaah - said: ‘‘The madhhab (way) of the Salaf (Pious Predecessors) with regards to the Sifaat (Attributes of Allaah) is to affirm them as they are ’alaa dhaahir (with their apparent meaning), negating any tashbeeh (resemblance) to them, nor takyeef (asking how they are).’’ [6]

[7]: Imaam as-Saaboonee (d.448H) - rahimahullaah - said: ‘‘Indeed, the Ashaabul-Hadeeth (the Scholars of Hadeeth), [those who held fast to the Book and the Sunnah] - may Allaah protect their lives and shower mercy upon those that have died - bear witness to the Tawheed of Allaah and to the Messengership and Prophethood of His Messenger (sallallaahu ’alayhi wa aalihi wa sallam). They know their Lord - the Mighty and Majestic - by the Attributes which He has spoken of in His Revelation, and by what He has sent down, or testified to, by His Messenger (sallallaahu ’alayhi wa sallam)…They affirm for Allaah - the Mighty and Magnificent - what He affirm for Himself in His Book, or upon the tongue of His Messenger (sallallaahu ’alayhi wa sallam). They do not believe in tashbeeh (resemblance) to His Attributes from the attributes of the creation. They say: Indeed, He created Aadam with His own Hands, as He - the Most Perfect - textually stated,

‘‘O Iblees! What prevents you from prostrating to one whom I have created with My own Hands?’’ [Soorah Saad 38:75]

So they do not distort the words from their context, by carrying the meaning of Yadayn (the two Hands of Allaah) to mean ni’matayn (two bounties) or quwwatayn (two powers) - which is the tahreef (distortion) of the Mu’tazilah and the Jahmiyyah - may Allaah destroy them. They do not ask how the Attributes are, nor do they resemble them to their creation…Allaah - the Most High - protected Ahlus-Sunnah from such tahreef, takyeef and tashbeeh and favoured them with knowledge and understanding.’’ [7]

[8]: Qaadee Aboo Ya’laa (d.458H) - rahimahullaah - said: ‘‘The proof for the futility of ta‘weel is that the Companions and those who followed them from the Taabi’een, understood them (the Attributes) ’alaa dhaahir (upon their literal meaning) - and they did not take recourse to ta‘weel, nor did they move away from the dhaahir meaning. If ta‘weel were permissible, then they would have preceded us in it…’’ [8]

[9]: Ibn ’Abdul-Barr (d.463H) - rahimahullaah - said: ‘‘Ahlus-Sunnah are agreed in affirming all the Sifaat (Attributes) which are related in the Qur‘aan and the Sunnah, having eemaan (faith) in them and understanding them ’alal-haqeeqah (in a real sense), not ’alal-majaaz (metaphorically). How they are is not to be asked. However, the Jahmiyyah, the Mu’tazilah and the Khawaarij all deny them and do not carry them ’alal-haqeeqah; claiming that whosoever affirms them has made tashbeeh (resemblance) and they claim that whosoever recites them (as they are) is a mushabbih (a person doing tashbeeh).’’[9]

[10]: Ibn Qudaamah (d.620H) - rahimahullaah - said: ‘‘The way of the Salaf is to have eemaan (faith) in the Names and Attributes of Allaah that He has described Himself with in His Revelation, or upon the tongue of His Messenger (sallallaahu ’alayhi wa sallam) - without increasing, nor decreasing upon it, nor exceeding the limits, nor explaining them (i.e. like the Mu’tazilah), nor making a ta‘weel of them in a way that opposes the dhaahir meaning.’’ [10]

[11]: Ibn Taymiyyah (d.728H) - rahimahullaah - said: ‘‘From eemaan (faith) in Allaah is: Eemaan in what He described Himself with and with what His Messenger Muhammad (sallallaahu ’alayhi wa sallam) described Himself; without tahreef and ta‘weel, and without takyeef and tamtheel…’’ [11]

AFFIRMING THE SIFAAT WITH THEIR APPARENT AND REAL MEANINGS AND A REFUTATION THAT THE WAY OF THE SALAF WAS ALLEGEDLY TAFWEEDH: [12]

[1]: Rabee’atur-Ra’ee (d.136H) - rahimahullaah - said: ‘‘Al-Istiwaa (Allaah’s Ascension) is not unknown, and how (it occurs) is not comprehendible, and from Allaah is the Message, upon the Messenger is to convey, and upon us is to affirm.’’[13]

[2]: Imaam Maalik Ibn Anas (d.179H) - rahimahullaah - said: ‘‘Al-Istiwaa is known, and how is unknown, and to have eemaan (faith) in it is obligatory, and to question it is an innovation.’’ Then he said to the questioner, ‘‘I do not think, except that you are an evil man.’’ So he ordered him to be expelled. [14]

[3]: Imaam al-Bukhaaree (d.256H) - rahimahullaah - said: ‘‘Mujaahid (d.104H) said about istiwaa: Rising over the throne.’’ [15]

[4]: Ibn Jareer at-Tabaree (d.310H) said concerning the statement of Allaah - the Most High: ‘‘The Most Merciful made Istiwaa over the Throne.’’ Meaning, Rising above and ascending.’’ [16]

[5]: Imaam Abul-Hasan al-Ash’aree (d.324H) - rahimahullaah - said: ‘‘If it is said: Why do you deny His statement,

‘‘Do you not see that We have created for them what our Own Hands have created.’’ [Soorah Yaa Seen 36:71]

And His statement:

‘‘Whom I have created with My Own Hands.’’ [Soorah Saad 38:75]

are majaaz (methaphorical)? To him it is said: The ruling concerning the Speech of Allaah - the Mighty and Majestic - is that it is taken upon its dhaahir (apparent) and haqeeqah (real) meaning. Nothing is moved from its dhaahir meaning to a majaaz (metaphorical) one, except with a proof…Likewise, the statement of Allaah - the Mighty and Majestic, ‘‘Whom I have created with My Own Hands,’’ its dhaahir and haqeeqah meaning is affirming the Yadayn (two Hands of Allaah). So it is not permissible to alter it from the dhaahir meaning of Yadayn to that which our opponents claim, except with a proof…Consequently, about His statement, ‘‘Whom I have created with My Own Hands.’’ It is obligatory to affirm two hands for Allaah - the Most High - in its haqeeqah (real) meaning, not with the meaning of ni’matayn (two bounties of Allaah).’’ [17]

[6]: al-Khattaabee (d.388H) - rahimahullaah - said: ‘‘The madhhab (way) of the Salaf (Pious Predecessors) with regards to the Sifaat (Attributes of Allaah) is to affirm them as they are ’alaa dhaahir (with their apparent meaning), negating any tashbeeh (resemblance) to them, nor takyeef (asking how they are).’’ [18]

[7]: Imaam at-Talamankee (d.429H) - rahimahullaah - said: ‘‘There is ijmaa’ (consensus) from Ahlus-Sunnah that Allaah ascended over His Throne bi-Dhaatihi (by His Self)… There is ijmaa’ (consensus) from Ahlus-Sunnah that Allaah ascended over His Throne ’alaa haqeeqah (in a real sense), not ’alal-majaaz (metaphorically).’’ [19]

[8]: al-Qaadee Aboo Ya’laa (d.458H) - rahimahullaah - said: ‘‘It is not permissible to repel these narrations - as is the way of a group from amongst the Mu’tazilah. Nor to become pre-occupied with ta‘weel - as is the way of the Ash’ariyyah. It is obligatory to carry them upon their dhaahir meaning; and that the Attributes of Allaah do not resemble anyone from His creation, nor do we have an ’aqeedah (belief) that there is any tashbeeh (resemblance) to them. Rather, [we believe] in what has been reported from our Shaykh and our Imaam, Aboo ’Abdullaah Ahmad Ibn Muhammad Ibn Hanbal, and other Scholars of Ashaabul-Hadeeth.’’ [20]

[9]: al-Khateeb al-Baghdaadee (d.463H) - rahimahullaah - said: ‘‘As for Speech about the Attributes, that which is authentically related about them in the Sunnah, then the Salaf - may Allaah be pleased with them all - was to affirm them all as they are, ’alaa dhaahir (upon their apparent meaning); negating any tashbeeh (resemblance) to Allaah, and not asking how they are. We do not say that al-Yad (the Hand of Allaah) means His Power, nor that as-Sama’ (Allaah’s Hearing) and al-Basr (Allaah’s Sight) meaning His Knowledge, nor do we say that He has jawaarih (limbs).’’ [21]

[10]: Ibn ’Ábdul-Barr (d.463H) - rahimahullaah - said: ‘‘Ahlus-Sunnah are agreed in affirming all the Sifaat (Attributes) which are related in the Qur‘aan amd the Sunnah, having eemaan (faith) in them and understanding them ’alal-haqeeqah (upon their real meaning), not ’alal-majaaz (metaphorically).’’ [22]

[11]: Shaykh ’Abdul-Qaadir al-Jeelaanee (d.561H) - rahimahullaah - said: ‘‘It is essential to carry the Attribute of al-Istiwaa (Allaah’s Ascending) by His Dhaat (Essence) over the Throne. Istiwaa does not mean sitting and touching - as the Mujassimah and Karraamiyyah say; nor does it mean ’uluww (grandeur and highness) - as the Ash’ariyyah say; nor does it mean isteelaa (conquering or dominating over) - as the Mu’tazilah say. None of this is related in the Sharee’ah. Neither has this been related from any of the Salafus-Saalih, from the Companions and the Taabi’een, nor from the Ashaabul-Hadeeth (Scholars of Hadeeth). Rather, it is related from them that they carried al-Istiwaa with its apparent meaning.’’ [23]

[12]: Imaam al-Qurtubee (d.671H) - rahimahullaah said: ‘‘Not a single person from the Salafus-Saalih denied Istiwaa (Allaah’s Ascending) over the Throne to be haqeeqah (in a real sense)…The reality of its kayfiyyah (how He ascends) is not known. Imaam Maalik said that al-Istiwaa is known, how is not known, and to ask questions concerning it is an innovation.’’ [24]

[13]: Shaykhul-Islaam Ibn Taymiyyah (d.728H) - rahimahullaah - said: ‘‘The Sifaat (Attributes) are just like His Dhaat (Self). Thus, just as the Dhaat of Allaah is established haqeeqah (in a real sense) - without considering it to be like that of His creation, then likewise His Sifaat are also established haqeeqah - without considering them to be like that of the creation.’’ [25]

WHO IS AHLUS-SUNNAH WAL-JAMAA’AH?

Imaam Muhammad Ibn Saalih al-’Uthaymeen - hafidhahullaah - said: ‘‘So - for example -the Ash’arees and the Maatureedees are not considered from Ahlus-Sunnah wal-Jamaa’ah in this particular matter (i.e. concerning the Names and Attributes of Allaah). Rather, they oppose what the Prophet (sallallaahu ’alayhi wa sallam) and his Companions were upon with regards to accepting the Attributes of Allaah - the Most Perfect - upon their haqeeqah (real meaning). This is why, whoever says that Ahlus-Sunnah are three groups: the Salafees, the Ash’arees and the Maatureedees - then such a person is indeed mistaken. Rather we say: How can all three be considered Ahlus-Sunnah and they differ with each other? What is there after Truth, except misguidance. How can they all be Ahlus-Sunnah, whilst each one of them refutes the other - this is not possible - except if it is possible to reconcile the opposites. There is no doubt however, that one of them is truly Ahlus-Sunnah - but which one? Is it the Ash’arees, the Maatureedees or the Salafees? Whichever of them agrees with the Sunnah is considered to be Ahlus-Sunnah, whilst whichever of them opposes it is not. So we say: The Salaf are Ahlus-Sunnah wal-Jamaa’ah, and this description cannot be true for anyone else other than them. So how can those who oppose the Sunnah be called Ahlus-Sunnah - this is not possible. How is it possible to say Ahlus-Sunnah are of three differing groups, but we say that they are in agreement? So where is the agreement and consensus? Rather, Ahlus-Sunnah wal-Jamaa’ah are those who hold on to what the Prophet (sallallaahu ’alayhi wa sallam) and his Companions were upon, and to the ’aqeedah (creed) of the Salaf - until the Day of Judgement - and they are the Salafees.’’ [26]

Footnotes:

[1] Related by Imaam al-Laalikaa‘ee in Sharh Usoolul-I’tiqaad Ahlus-Sunnah wal-Jamaa’ah (3/430) and also by Ibn Qudaamah al-Maqdisee in Dhammut-Ta‘weel (p. 18) and the chain of narrators is hasan (good).

[2] Related by al-Aajurree in ash-Sharee’ah (p. 314), al-Bayhaqee in al-Asmaa‘ was-Sifaat (p. 453) and also in al-I’tiqaad (p. 118) and the chain of narrators is hasan.

[3] Related by Ibnul-Jawzee in Manaaqibul-Imaam Ahmad (p. 155-156)

[4] Related by Imaam adh-Dhahabee in al-’Uluww (no. 217)

[5] Sunanut-Tirmidhee (3/24)

[6] al-Ghuniyah ’an Kalaam wa Ahlihi - as quoted in Mukhtasarul-’Uluww (no. 137)

[7] ’Aqeedah Ahlus-Sunnah wal-Jamaa’ah Ashaabul-Hadeeth wal-A‘immah (no. 3)

[8] Ibtaalut-Ta‘weelaat li-Akhbaaris-Sifaat (p. 21)

[9] at-Tamheed (1/145) of Ibn ’Abdul-Barr

[10] Dhammut-Ta‘weel (p. 11) of Ibn Qudaamah al-Maqdisee

[11] al-’Aqeedatul-Waasitiyyah (p. 3-4)

[12] What is meant by tafweedh - according to Ahlul-Kalaam (the people of innovated speech and rhetoric) - is: Affirming the wording of the Attributes, but leaving knowledge of their meaning and how the Attribute is, to Allaah. However, the way of the Salaf was to affirm both the textual wording and the meaning of Allaah’s Attributes - in the way that befits Him - whilst refraining from asking questions concerning how the Attributes are; resigning knowledge of that to Allaah.

[13] Related by al-Bayhaqee in al-Asmaa‘ was-Sifaat (no. 516) and al-Laalikaa‘ee in Sharh Usoolul-I’tiqaad Ahlus-Sunnah wal-Jamaa’ah (no. 665), Ibn Taymiyyah said in Majmoo’ul-Fataawaa (5/365), ‘‘It is established from Rabee’ah.’’ He also said in al-Hamawiyyah (p. 80), ‘‘Al-Khallaal narrated it with an isnaad (chain of narrators), all of whom are thiqaat (precise and reliable).’’

[17] al-Ibaanah ’an Usoolid-Diyaanah (p. 133). The ascription of this book to Abul-Hasan al-Ash’aree, and that it was his final book concerning ’aqeedah (creed) - has been testified to by a number of Scholars, and from them: al-Haafidh Ibn ’Asaakir in Tabyeenul-Kadhibul-Muftaree (p. 152), al-Bayhaqee in al-I’tiqaad (p. 31), Imaam adh-Dhahabee in al-’Uluww (no. 276) and Ibnul-’Imaad in Shadharaatudh-Dhahab (p. 303).

[18] al-Ghuniyah ’an Kalaam wa Ahlihi - as quoted in Mukhtasarul-’Uluww (no. 137)

[19] Related by adh-Dhahabee in Siyar A’laamun-Nubalaa‘ (17/566)

[20] Ibtaalut-Ta‘weelaat (p. 4)

[21] al-Kalaam ’alas-Sifaat (p. 19-20) of al-Khateeb al-Baghdaadee

[22] at-Tamheed (7/145) of Ibn ’Abdul-Barr

[23] al-Ghunyatut-Taalibeen (1/50) of ’Abdul-Qaadir al-Jeelaanee

[24] al-Jaami’ li-Ahkaamil-Qur‘aan (18/216)

[25] al-Fatwaa al-Hamawiyyatul-Kubraa (p. 66)

[26] Sharhul-’Aqeedatil-Waasitiyyah (1/123) of Muhammad Ibn Saalih al-’Uthaymeen

Tawheed al-Haakimiyyah?

2008-11-30T23:29:00.000-08:00

Imaam ibnul-Qayyim (raheemahullaah) said: “There is nothing wrong with new concepts and new words, unless there is something bad about them. “ [Madaarij al-Saalikeen, 3/306] The problem with this categorization of Tawheed is that there is evil intended behind it although we say as Muslimeen indeed al-Hakimiyyah of Allaah is the truth. An example of this is what the misguided Habashees may Allaah destroy them say, ‘that Allaah exists without a place’ this statement is true but they intend evil behind by trying to strip Allaah of His Sifaatul-Ulyaa like the Mu’tazilah of old. Likewise, those who propagate this categorization of Tawheed intend by it their justification for khurooj, takfeer, and chaos.

This is also like the Khawaarij whom Abdullaah ibn Abbaas (radiyallaahu anhuma) approached when he said to them, , “I have come to you from amongst the companions of the Prophet (sallallaahu alayhi wa sallam) – the Muhajirun and the Ansaar and from the son of the uncle of the prophet (sallallaahu alayhi wa sallam) (‘Alee), who is his son-in-law. And upon them descended the Qur’aan; they are more knowledgeable about it than you and there is not one of them (the companions) amongst you. I have come to convey to you what they say, and to convey to them what you say.” ….. then he went on to say, “Come forward, what is the grudge you have against the companions of the Allaah’s Messenger and the son of his uncle (‘Alee)?” They answered, “Three points.” I asked, “And what are they?” They said, “One of the points is that he (‘Alee) had men judge in a matter of Allaah while Allaah says: "The judgment is for none but Allaah." [Soorah Al-An'aam (6):57 and Soorah Yusuf (12):40, 67] “What have men got to do with the judgment?”I said, “This is one point.” Then Abdullaah went on to refute each of their points.

Shaykh Saalih ibn 'Abdillaah Al-Fawzaan addressed this issue when he said, “There are some in our time who have divided tawheed into four categories, saying, "Tawheed is four categories: tawheed ar-ruboobiyyah, tawheed al-uloohiyyah, tawheed al-asmaa' was-sifaat, and tawheed al-haakimiyyah." In order to say this, they relay on the idea that dividing tawheed is just a traditional way of explaining it, not something restricted. Based on this assumption, there is nothing preventing us from adding another category.

So it should be said to such a person: "This division is not a traditional explanation, rather it goes back to the Book and the Sunnah, and the Salaf took these three categories directly from the Book and the Sunnah."

As for haakimiyyah, then it is true. It is obligatory for us to rule by the Sharee'ah of Allaah, the Mighty and Majestic. However this is included in tawheed al-uloohiyyah because it is obedience to Allaah, the Mighty and Majestic.

The Salaf did not leave out tawheed al-haakimiyyah so that someone later could add it on, verily it was already with them within tawheed al-'ebaadah (tawheed al-uloohiyyah)! That is because obeying Allaah by ruling according to His Sharee'ah is a form of worshipping Him, Mighty and Majestic, so it is not made into a separate category. Otherwise, prayer would be a separate category of tawheed, paying zakaah would be another separate category, fasting another, Hajj another, and all other forms of worship would be separate categories as well, and there would be no end to the divisions of tawheed! This is clearly wrong. All of the forms of worship come under one category, tawheed al-uloohiyyah.” [Duroos minal Qur’aanil-Kareem]

Now in coming to the words of Allaah, He the Exalted states, “And whosoever does not judge by what Allaah has revealed, such are the Kafiroun.” [Soorah al-Maa’idah (5):45] And Allaah Ta’aala says, “And whosoever does not judge by that which Allaah has revealed, such are the Thaâlimûn.” [Soorah al-Maa’idah (5):46] And Allaah also says, “And whosoever does not judge by what Allaah has revealed (then) such (people) are the Fâasiqûn.” [Soorah al-Maa’idah (5):47]

Shaykh Rabee ibn Haadee Al-Madkhalee made a very important point on the above mentioned verses (Soorah al-Maa’idah (5):45-47) and stated: “They should understand that these sayings of Allaah apply to all individuals, groups, rulers and subjects. So to restrict it to refer to the rulers alone and not to the people of deviant sects and misguidance, those who do not judge by the Sharee’ah of Allaah in their creed and beliefs, nor in their worship and their behavior, then this is from ignorance, misguidance and foolishness, since Allaah sent these ayat down concerning the Jews at a time when they had not had any state or authority for centuries. He sent these ayat down concerning them at a time when He had imposed humiliation and lowliness upon them. I have explained the authority and sovereignty of Allaah in this broad and all-embracing sense…” [Appendix of “Manhajul-Ambiyaa fee Da’wah Ilallaah”]

Shaykh Muhammad ibn Jameel Zaynoo wrote in his book Minhaaj ul Firqat un-Naajiyyah, “Chapter Nineteen: The Judgement is For Allaah Alone

Allaah created the creation so that He alone should be worshipped and He sent to them Messengers to teach them and He sent the Books along with the Messengers to establish judgement according to the truth and justice between them. The judgement is to be found in the Speech of Allaah and the speech of His Messenger (sallallaahu alayhi wa sallam) and it includes judgement in matters of worship, social transactions, beliefs, prescribed laws and politics (to protect and take care of the affaris of the ummah), and other human affairs.

(1) Judgement with regards to aqeedah: The first matter which the Messengers begagn their call with was the correction of aqeedah and calling people to single out Allaah alone for worship (tawheed). So when Yusuf was in prison, he called his two companions to tawheed when they asked him about the interpretation of dreams. Before answering their question, he said to them:

"O two companions of the prison! Are many different lords (gods) better or Allaah, the One, the Irresistible? "You do not worship besides Him but only names which you have named (forged), you and your fathers, for which Allaah has sent down no authority. The Judgement is for none but Allaah. He has commanded that you worship none but Him, that is the (true) straight religion, but most men know not. [Soorah Yusuf (12):39-40]

(2) Judgement with regard to worship: It is obligatory that we take the ruling for matters of worship, such as prayer, zakaah, and Hajj, from the Qur’aan and the authentic Hadeeth, acting upon the saying of the Prophet (sallallaahu alayhi wa sallam): “Pray as you have seen me praying.” Likewise the saying of the Prophet (sallallaahu alayhi wa sallam): “Take your rites of Hajj from me.” Acting upon the sayings of the mujtahid scholars: “If a hadeeth is saheeh, then it is my madhhab.”

If the Scholars differ with regards to any matter, then we do not have bigoted blind adherence to the saying of any particular one of them, except for the one who has the authentic proof with its origin from the Book of Allaah and the authentic Sunnah.

(3) Judgement in social transactions: With regard to buying and selling, loans, hiring, and other than them, then the Judgement in these matters is for Allaah and His Messenger (sallallaahu alayhi wa sallam), the Most High, says:

“But no, by your Lord, they can have no Faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.’ [Soorah an-Nisaa (4):65]

The Mufassiroon mention that the reason for this verse being revealed was that there were two men who differed about a matter of irrigation. The Messenger (sallallaahu alayhi wa sallam) judged in favour of Az-Zubayr, so the other man said: “You have judged in his favour because he is your cousin.” Then this verse was revealed.

(4) Judgement in prescribed punishments: and qissaas is as Allaah, the Most High, says: And We ordained therein for them: "Life for life eye for eye, nose for nose, ear for ear, tooth for tooth, and wounds equal for equal." But if anyone remits the retaliation by way of charity, it shall be for him an expiation. And whosoever does not judge by that which Allaah has revealed, such are the Thaâlimûn.” [Soorah Al-Maaidah (5):45]

(5) Judgement regarding prescribed laws: The Judgement of Allaah with regards to the prescribed laws is as Allaah, the Most High, says:

“He has ordained for you the same religion which He ordained for Nooh, and that which We have inspired in you.” [Soorah ash-Shooraa (42):13]

Allaah censures those who associate partners to Allaah in worship (Mushrikeen) for giving the right of prescribing laws to other than Allaah, so He said:

Or have they partners with Allaah, who have instituted for them a religion which Allaah has not allowed. [Soorah ash-Shooraa (42):21]”

Shaykh Muhammad ibn Saalih al-Uthaymeen (raheemahullaah) said, "Whoever claims that there is a fourth category of tawheed under the title 'Tawheed al-Haakimiyyah' is to be counted as an innovator (mubtadi'). So this is an innovated categorisation which emanates from an ignorant person who does not understand anything of the affairs of 'aqeedah and the deen."

And I recommend reading what Shaykh Al-Albaanee stated concerning this matter: http://www.abdurrahman.org/tawheed/haakimiyyahAlbaani.html

May Allaah's salah and salaam be upon our Prophet Muhammad, his family, and his noble companions.

Defeating the Ideology of the People of Takfeer!

2008-11-29T04:13:00.000-08:00

Defeating the Ideology of the People of Takfeer by Brother Abdulilah Lahmami

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Sources of Knowledge by Saleh as-Saleh (raheemahullaah)

2008-11-28T00:58:00.000-08:00

Sources of Knowledge Part1/8

Sources of Knowledge Part2/8

Sources of Knowledge Part3/8

Sources of Knowledge Part 4/8

Sources of Knowledge Part 5/8

Sources of Knowledge Part 6/8

Sources of Knowledge Part 7/8

Sources of Knowledge Part 8/8 Complete

Ya Muslimeen Beware of Nooh Ha Meem Kellar!!!

2008-11-24T23:43:00.000-08:00

Beware of Nooh Ha Meem Keller!!

The Hawaa In The Reliance of the Traveller of Nooh Ha Meem Keller.
http://www.abdurrahman.org/innovation/hawaaRelianceoftheTraveller.pdf

Nooh Ha Meem and The Relation Between The Mureed and the Sufi "Sheikh"!
http://www.abdurrahman.org/innovation/Mureed_SufiSheikh.pdf

Nooh Ha Meem Kellar and his Distortions Regarding the Path of the Salaf and the Stand of Ibnul Qayyim & ibn Taymeeyah. http://www.abdurrahman.org/innovation/NuhHaMeemKellerandhisDistortions.pdf

The Concept of Zuhd: The Understanding Of the Salaf and The Bid'ah of the Mystic Sufis.
http://www.abdurrahman.org/innovation/zuhud_Salaf_Sufis.pdf

Taken From: The Dispraise of Al-Hawaa (Lowly Desire) - compiled by Saleh as-Saleh (raheemahullaah) http://www.abdurrahman.org/aqeeda/dispraiseofalhawaa.pdf

A Reply to a Jahmee: Keller Unveiled
http://www.salafipublications.com/sps/downloads/pdf/AQD060009.pdf

Busying oneself with refutations by Shaykh Ubayd ibn `Abdillaah al-Jaabiree

2008-11-24T16:16:00.000-08:00

www.madeenah.com
Reference: Audio Tape: Al Hadul Faasil/4th question

Busying oneself with refutations - Part 1

O noble shaykh, lately people have busied themselves with books and tapes that contain refutations while being negligent of gaining knowledge. If someone was to advice and encourage the youth to seek knowledge, he may be categorized as one of the followers of fulaan or ‘illaan (so and so or so and so). So what are the regulations in this matter, and what is your advice in dealing with these youth as it relates to this issue, and can you give some general advice to the youth on seeking knowledge?

I have already answered parts of this question, baarak Allaahu feekum, and you know which books I advised you to obtain and which books I warned you against. And I have already explained to you what knowledge of the Sharee’ah is (Review Dealings with the people of innovations). So what I will add here is:

Rudood, (refutations) are a branch from the branches of Da'wah. From amongst its benefits are: The spreading of Sunnah, the repelling of Bid'ah and it purifies Ahlus Sunnah from the danger of the people of innovations. I do not know of any scholar from the scholars of Ahlus sunnah, let alone an Imaam, that prohibits refutations, never! They don’t prohibit it altogether, but they prohibit it in certain circumstances. If a scholar sees that his students or the people of his country have left off the knowledge of 'Aqeedah, 'Ibaadah (worship), and Mu’aamalah (dealings between people) and they turned to refutations, then of course he would warn them and say: “Do not busy yourselves with refutations.” Meaning do not occupy all your time with refutations. By this statement he wants from his students, his beloved ones from his countrymen and other than them and all those whom have gathered together because of the Sunnah and the love of each other for the pleasure of Allaah, he wants one of two things from them:

The first is: The attainment of knowledge. If you look at the scholars who have warned against innovations and its people, refuted the doubts of the Mubtileen [1], preserved this religion from the deviance of the Ghaleen [2], the pretences of the Mubtileen and the ta-weel [3] of the ignorant ones; you would find that they speak with knowledge, not with affection. Likewise those that inherited them from their children, grandchildren and brothers are upon the same way, and this is because they are intent on implementing what the messenger of Allaah, sAllaah Allaahu 'allayhi wa sallam, has informed of: "Whomsoever Allaah wants good for, He will grant him fiqh (understanding) in the religion." The people of knowledge explain this hadeeth by saying: “And whomsoever Allaah does not want good for, He will not grant him fiqh in the religion.” And this is the correct understanding of the hadeeth.

The second is that they only read refutations according to their ability/only to a certain extent, so as it does not occupy them from gaining knowledge. I’m sure you all know that the messengers, 'alayhim assalaat was salaam, did not leave an inheritance of wealth, rather they left an inheritance of knowledge, and whoever takes from it [knowledge], has taken a large portion [of the inheritance]. This is the advice of our Prophet, sAllaah Allaahu 'allayhi wa sallam.

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[1] Those who try to invalidate the Quraan and the Sunnah.

[2] Extremists.

[3] Changing the apparent meanings of either the Quraan or the Sunnah without a legislated proof.

Based upon this, those who read refutations are of different categories…

Busying oneself with refutations - Part 2

O noble shaykh, lately people have busied themselves with books and tapes that contain refutations while being negligent of gaining knowledge. If someone was to advice and encourage the youth to seek knowledge, he may be categorized as one of the followers of fulaan or ‘illaan (so and so or so and so). So what are the regulations in this matter, and what is your advice in dealing with these youth as it relates to this issue, and can you give some general advice to the youth on seeking knowledge?

The first is one who has the capability of reading refutations and gaining knowledge at the same time. This type of person is not to be refuted, he is to be supported and one should ask Allaah to bless his efforts, as long as he has the ability to gain knowledge in various issues, whether they are complex or basic, large or small. He is not to be discouraged and it is not permissible to discourage him, as long as he doesn’t neglect the seeking of knowledge.

The second type is one who has no interest in gaining knowledge, rather all he is concerned about is what’s going on, so and so said this and so and so said that. This one we should be harsh with, not because he is practicing an innovation, but for of his own benefit. It should be said to him:

“You have neglected something that is more important than this (refutations).”

If the scholars passed away, those whom Allaah has used to fight off and defeat innovations and its people and were mountains of knowledge, if they pass away, who would inherit them if we didn’t have any knowledge!!? Would the ignorant inherit them my sons!? Are the ignorant suitable for ruling, leading and guiding the people after them!? Never! They will be misguided and they will misguide the people. So from this perspective we are to be harsh on this brother of ours, and it should be said to him:

“Fear Allaah! You have dedicated most if not all of your time on refutations. And it was enough for you to know that Imaam so and so, or so and so from amongst the scholars has refuted so and so from the people, exposed his state and uncovered his disguise to show what he was upon as it relates to innovations and misguidance, that was enough for you."

And I say, me personally, I haven’t read everything that Shaykh Rabee’ has written on Sayid Qutub. May Allaah preserve him (Shaykh Rabee’) and the rest of the scholars of Islaam and the Sunnah, during their life and after their death. I haven’t read it all, but I understood it. I read part of it, so I understood the rest. This is because Shaykh Rabee’ to me is a flag bearer, he raises with it the banner of the Sunnah and he defends it and its people. And he has never raised it (the banner), and to Allaah belongs all praise, against an opponent of the Sunnah, except that the flag returned victorious, strong and sustained, without relenting or softening, and with it the people of Bid'ah, misguidance and their devils have been exposed, wa lilLahil hamd. So it is enough for me that Shaykh Rabee’ has refuted so and so, or Shaykh Muhammad Ibnu ‘Uthaymeen has refuted so and so, that’s enough for me!

The third type is one who doesn’t really know what’s going on. This one, we are to stand by him, and show him what the scholars of the sunnah confronted the devils of misguidance and the leaders of innovation with, so that he may be upon knowledge [of these issues] and so he is not caught unaware. This is the correct Manhaj may Allaah bless you. I’ll give you an example…

Busying oneself with refutations - Part 3

O noble shaykh, lately people have busied themselves with books and tapes that contain refutations while being negligent of gaining knowledge. If someone was to advice and encourage the youth to seek knowledge, he may be categorized as one of the followers of fulaan or ‘illaan (so and so or so and so). So what are the regulations in this matter, and what is your advice in dealing with these youth as it relates to this issue, and can you give some general advice to the youth on seeking knowledge?

...I’ll give you an example, the Shaykh Muhammad Ibn ‘Uthaymeen, whom you know well, when he was asked about the books of Sayid Qutub, he said:

“I don’t know them, I didn’t read his books a lot, I only read a little when I was younger.”

And once he said:

“What our brother Shaykh Rabee’ has said about them is sufficient for us.”

So he referred you where to go, did you understand, he directed you. His last stance in this matter is his saying, may Allaah have mercy upon him:

" If it was not for the fear of Allaah, we would have judged Sayid Qutub to be a kaafir!"

Say that ‘Ubaid Al Jabiree has narrated this to you, do you know my name or not? ‘Ubaid ibn ‘Abdullaah ibn Sulaiman Al Jabiree, a former lecturer in the University of Madeenah. May Allaah preserve the Islaamic University and the Universities of the Muslims from all evils. D. ‘Abdullaah ibn Musallam from the people of ‘Unayzah has narrated this news to me. So you say:

“Shaykh 'Ubaid Al Jabiree has narrated to us that D. ‘Abdullah narrated to him...”

And you have understood the narration.

So what I mean is: I forbid you, my sons, from being extreme, I forbid you from it and I order you with leniency. If someone forbids me from occupying myself with rudood while leaving off matters of knowledge, I won’t be harsh upon him, I wont be harsh upon him if I know he is from the people of the Sunnah, I know that he wants to advise me, and he wants me to gain knowledge.

Yes, the people of innovations, they are the ones who forbid from refutations altogether,

“Leave refutations, forget about refutations, it’s a waste of time and it occupies you from gaining knowledge…”

They forbid it altogether.

But the people of the Sunnah do not forbid it altogether, even if they do say this at one time, most of the time they mean the first way that I have explained, we know this from their state and from their sayings.

For example, when Shaykh Ibnu ‘Uthaymeen (رحمه الله) says to his students, his country men and Muslims in general:

“Don’t occupy yourselves with refutations.”

What is his state? He is upon the Sunnah, he establishes it, calls to it and defends its people according to his ability.

So the circumstance in which a statement is said reveals what is intended by it, the circumstance will show you what is meant by a statement.

So if an Ikhwaanee, Banaa-ee, Surooree, Qutbee or Tableeghee was to say to you:

“Don’t busy yourselves with refutations, they are a waste of time and they occupy you from seeking knowledge.”

Put on a big question mark on him. What does he want from you? He wants to circulate his Bida’h, and pave the way for its propagation, and misguide the people of the Sunnah.

So with this it becomes clear now that those who forbid refutations are of two types:

The first type are from Ahulus Sunnah and they do not forbid refutations in totality.

The other type are from Ahulul Bid’ah, and they are the ones who forbid it in totality. Ahlul bid’ah are known to us, we know the Ikhwaan al Muslimeen, we know the Tableeghees, the Suroorees, the Qutbees, the Hizbees, we know them. So if the one who forbids us from refutations is from them, then he has no honor or position with me, I have nothing to do with him. But if he is from Alulus Sunnah, what I am upon, then what he means is clear, Baarak Allaahu feekum, it’s clear.

Diseases and Weakness of the Ummah; What is the Cure?

2008-11-18T20:59:00.000-08:00

Shaykh ‘Abdul’Azeez bin Rayess ar-Rayees said, "…our deen is perfect, everything has been explained, al-Bukhaaree reported on the authority of Abee Hurairah (radiyallaahu anhu) who related that the Prophet (sallallaahu alayhi wa sallam) stated, "Allaah has not sent down a disease, except that He also sends down its cure." [Kitaab ut-Tibb, hadeeth no.5678] Our clear and noble Divine Legislation has explained the cure of this disease and of this calamity; do you know what it is? It is to return to Allaah and establish His deen beginning with establishing Tawheed which is Allaah’s right over His servants as Shaykhaan have reported on the authority of Mu’adh (radiyallaahu anhu), so look at the shirk!! You find that it is prevalent within most of the Muslim countries and look at the innovation! You will also see that the Muslims are entrenched in it, to the extent that it has become their deen that they think Allaah has ordained for them. Therefore, our tribulations and calamities are as a result of us leaving the deen, as Allaah has said,

"Why (is it that) when a single disaster struck you (on the day of Uhud), although you have stuck (the enemy in the battle of Badr) with one twice as great, you said "From whence has this come to us?" Say, "It is from yourselves (i.e. due to your sin)" [Soorah Aali-Imraan (3):165]

"Corruption has appeared on land and sea because of what the hands of the people have earned…" [Soorah Ar-Room (30):41]

Imaam Abu’l Abbas Ibn Taymiyyah (rahimahullaah) said in his book al-Jawaab as-Saheeh (vol.6, p.450): "When the kuffaar are manifest that is due to the sins of the Muslims which necessitate a weakness in their eemaan, then if they repent with their eemaan completed Allaah will help them as He said,

"So do not be weak and do not grieve and you will be superior, if you are indeed (true) believers." [Soorah Aali-Imraan (3):138]

And Allaah says,

"Why (is it that) when a single disaster struck you (on the day of Uhud), although you have stuck (the enemy in the battle of Badr) with one twice as great, you said "From whence has this come to us?" Say, "It is from yourselves (i.e. due to your sin)" [Soorah Aali-Imraan (3):165]

Imaam Ibn Qayyim (rahimahullaah) said in his book Madaarij us-Saalikeen (vol.2, p.240): "If the servant (of Allaah) reflects on the reason and cause his preoccupation with rejecting (such reasons and causes) would be more serious to him. If the servant (of Allaah) is a transgressor, then he is the one who has allowed transgression to command upon his own self. As Allaah says,

"Why (is it that) when a single disaster struck you (on the day of Uhud), although you have stuck (the enemy in the battle of Badr) with one twice as great, you said "From whence has this come to us?" Say, "It is from yourselves (i.e. due to your sin)" [Soorah Aali-Imraan (3):165]

So He informed that the harm that the enemies do to them and their victory over them (Muslims): it is all due to the Muslims own transgressions. Allaah says,

"Whatever calamity befalls you then it is due to what your own hands have earned. And He pardons much." [Soorah ash-Shooraa (42):30]

Imaam Ibn Qayyim also said in his book Ighaathatul-Luhfaan (vol.2, p.182): "Likewise, victory and complete assistance (from Allaah) is only of the people of complete eemaan, Allaah says,

"Indeed We will grant victory to Our Messengers and those who believe in the worldly life and on the Day when the witnesses will stand forth." [Soorah Ghaafir (40):51]

And Allaah says,

"So We supported those who believed against their enemy and they become dominant." [Soorah as-Saff (61):14]

So whoever is deficient in his eemaan, his portion of support and assistance (from Allaah) will also be deficient. Therefore, if a servant (of Allaah) is afflicted in his own self or in his wealth, or by his enemies being dominant over him, then all of this is due to his own sins or due to his abandoning of the obligations or due to his involvement in haraam. All of this is from his deficiency in eemaan."

Many sects have been misguided as soon as they try to diagnose the sickness of the Muslims, a group will say: "the weakness of the Muslims is due to the corrupt leaders being dominant" yet the first thing which denies this is the book of Allaah, wherein Allaah says,

"And thus do We make the wrong-doers helpers and supporters of one another, because of what they earn." [Soorah al-An’aam (6):129]

Therefore, Allaah supports an unjust leader as a punishment on his servants who oppressed themselves due to their lack of establishing the deen of Allaah. So when this sect erred and thought that the weakness of the Muslims was due to their leaders, the deen became talking about the leaders day and night. Imaam Ibn Qayyim said in his book Miftaah Daar us-Sa’aadah (Vol.1, pg.117-178):

"Contemplate on His wisdom in that He makes the kings and rulers of the people those who have the same actions as them. Indeed, their actions manifested in the forms of their leaders and kings. If they were steadfast, their kings became steadfast; if they were just, their rulers were likewise just to them; if they were unjust, their kings and rulers would also be unjust. If plotting and treachery manifested among the people, it would likewise be manifested in their leaders. If they withheld from the rights of Allaah and were stingy, their kings and rulers would also withhold their money and be stingy. If they took from those who were weak without right in their interactions with them, the kings and rulers would take from them without right…so their actions are an image of the people’s actions and it is not from Divine Wisdom except that those who are evil and immoral are put over those who are like them in actions. When the first generations were the best of generations and the most righteous, their leaders were like that as well. Now though, the wisdom of Allaah denies that those ruling over us will be of the like of Mu’aawiyah, Umar bin Abdul’Azeez not to mention the likes of Abee Bakr, ‘Umar! Rather, our leaders have our own condition and the leaders before represented the condition of the people they were ruling over. Both types each have their necessary wisdom and its own requisite."

Look at the speech of this Imaam, who was firmly grounded in knowledge and spoke with wisdom and exposition from the Book of Allaah and the Sunnah of the Messenger (sallallaahu alayhi wa sallam)! Look how he made clear to us that our leaders are from us and are a punishment to us! So if we obeyed Allaah and traversed the straight way then Allaah would bless us with leaders and rulers like us. So whoever attributes the calamities of the Muslims to the rulers and leaders (solely) has greatly erred, is incorrect and is off the straight way.

A group claimed that the weakness of the Muslims is due to the strength of their enemies and their superior fire-power and strategies and thus they became preoccupied with following the news of the enemies day and night! Following their might and this is also an incorrect diagnosis which is incorrect and it is based upon another mistaken issue which is following the news reports of the non-Muslims. If you look at the Book of Allaah you will find that your Lord says,

"But if you remain patient and have consciousness of Allaah, their plan will not harm you at all." [Soorah Aali-Imraan (3):120]

So if we returned to Allaah, the plots and plans of our enemies would not be of benefit to them at all, they will plot and plan and Allaah plots and plans and Allaah is the Best of planners.

Another group says that our weakness is due to the lack of unity, so they began to call the people to "unity" even with different creeds?! So they call a Sunni to unite with a misguided partisan activist and to unite with a corrupted Sufi and even to unite with a raafidee innovator! They do not view that anything should be done except to unite the Muslims due to their idea that the weakness of the Muslims is due to their division. This is incorrect and the Book of Allaah makes this clear as Allaah says,

"…and on the Day of Hunayn when your great number pleased you, but it did not avail you at all." [Soorah at-Tawbah (9):25]

Laa ilaaha illa Allaah!! On the Day of Hunayn there were many yet that did not benefit them, why? Because they fell into sin of fleeing, one sin such as fleeing from the battlefield led them to be divided so what about with shirk which has surfaced in the east and in the west of the Islaamic countries, except for that which Allaah has shown mercy to?! Due this we are going through what we are in now in terms of the weakness of the Muslims…" [Taken from the lecture entitled: ‘Who’s for Iraaq?’]

Imaam Maalik Ibn Anas (rahimahullaah) said, "Whosoever introduces into Islaam an innovation, and holds it to be something good, has indeed alleged that Muhammad (sallallaahu alayhi wa sallam) has betrayed his message. Read the Saying of Allaah – the Most Blessed, the Most High,

"This day I have perfected your Religion for you, completed my favor upon you and I have chose for you Islaam as your Religion." [Soorah al-Maa’idah (5):3]

So that which was not part of the Religion at that time, cannot be part of the Religion today. And the last part of this Ummah cannot be rectified, except that which rectified its first part." [Related by al-Qaadhee ‘Iyaadh in ash-Shifaa (2/676)]

Shaykh Abdul-Azeez Ibn Abdullaah ibn Baz (rahimahullaah) said, "From that which there is no doubt about is that sins, and being far removed from the correct Islaamic Aqeedah – in both sayings and actions – are from the greatest reasons for bringing about crisis and calamities that have befallen the Muslims. Allaah – the Mighty and Majestic – said,

"Whatever good reaches you, it is from Allaah, and whatever evil befalls you, it is from yourself." [Soorah an-Nisaa (4):79]

Allaah – the Most Perfect, the Most High – also said,

"And whatever misfortune befalls you, it is because of what your hands have earned. Yet He pardons much." [Soorah ash-Shooraa (42):30]

So Allaah is Most Forgiving and the Most Merciful to His servants, sending to them clear signs and warnings, in order that they may turn back to Him in Tawbah (sincere repentance) and that He may forgive them. So when a person turns to Allaah and draws closer to Him by an arm’s length, then Allaah draws closer to him by two arms length. For indeed Allaah – the Most High – loves those of His servants who turn to Him in Tawbah (sincere repentance) and He is pleased with that, whilst He, the Majestic and Most High, remains absolutely self-sufficient of His servants. The obedience of the obedient ones does not benefit Him, nor do the sins of the sinful ones harm Him. Rather, He is Most Kind, Ever Merciful to His servants. And He grants them the ability to do acts of obedience and to leave acts of disobedience. So these crisis and calamities are none other than a warning to His servants, in that they should turn back to Allaah in repentance and obedience, and He informs them of this by way of testing them. [Excerpt from Majmmo’ul Fataawee wal-Maqaalaatil-Mutanawwi’ah (4/134)]

Allaah the Most High says,

"And certainly we shall test you with something of fear, hunger, loss of wealth, lives and fruit. But give glad tidings to those who have patience; those when afflicted with a calamity, say: Indeed to Allaah we belong, and to Him we shall return. They are those who shall have their ranks raised by Allaah, and they shall receive Mercy, and it is they who are the guided ones." [Soorah al-Baqarah (2):155]

And Allaah says,

"Corruption has appeared upon the land and at sea, because of what the hands of the people have earned. That Allaah may make them taste a part of that which they have done, in order that they may return (to Allaah in repentance)." [Soorah Ar-Room (30):41]

And He says,

"And We shall test you by way of evil and good, and to Us you will be returned." [Soorah al-Anbiyaa (21):35]

And He says,

"And We tested them with good blessing and evil calamities in order that they may return (to the obedience of Allaah)." [Soorah Al-A’raaf (7):168]

And Allaah the Most High says,

"Indeed, Allaah will not change the condition of a people until they change the condition of themselves." [Soorah Ar-Ra’d (13):11]

In a Hadeeth recorded in Sunan Abee Dawood, narrated on the authority of Thawban: The Prophet (sallallaahu alayhi wa sallam) said: ‘The people will soon summon one another to attack you as people when eating invite others to share their dish. Someone asked: ‘Will that be because of our small numbers at that time?’ He replied, "No, you will be numerous at that time: but you will be like foam and scum like that carried down by a torrent (of water). And Allaah will remove the fear of you from the hearts of your enemies and will throw wahn (weakness) into your hearts." Someone said: "O Messenger of Allaah! What is wahn?" He said: ‘Love of the world and the hatred for death."

And in another Hadeeth recorded in Sunan Abee Dawood, narrated on the authority of Abdullaah Ibn Umar (radiyallaahu anhu): "I heard the Messenger of Allaah (sallallaahu alayhi wa sallam) say, "If you enter into Eenah and become satisfied with agriculture and follow the tails of cow (become preoccupied with worldly affairs) and leave Jihaad in the way of Allaah, then Allaah will cause you to be subjugated and suffer humiliation, which will not be lifted until you return to your Deen."

Allaah the Most High has also informed His servants saying,

“Allaah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practice their religion, that which He has chosen for them (i.e. Islaam). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me.” [Soorah an-Noor (24):55]

Shaykh Abdur-Rahmaan as-Sa’dee said: “This is from the truthful promises, He promises whoever establishes eemaan and righteous actions from this Ummah that He will grant them succession in the earth and be Khulafaa’ (successors) in the earth. He will establish their religion for them which He has preferred for them, which is Islaam, which above all other religions which He has preferred for this Ummah, due to the Ummah’s virtue, nobility and blessing. Those who establish it (the deen) will be firmly established and also due to their open and secret establishing of Allaah’s Divine Legislation within their own selves and within others (from other religions and kuffar who have been overpowered). Allaah will substitute after their fear wherein one could not manifest his deen or fear from harm of the kuffaar against him and the condition of the Muslims is insignificant in comparison to that of the others and the people of earth throw at them from one bow and wreak havoc against them. Allaah promised them these affairs at the time of the descent of the ayah: succession in the earth and empowerment in the earth, empowerment in the earth to establish the Islaamic way of life, complete security wherein they worship Allaah and do not associate anything with Him not fearing anyone except Allaah. So the core of this Ummah established eemaan and righteous actions in order to be successful. Allaah established them with countries and pious servants (of Allaah) from the eastern parts of the earth to the west and complete safety was obtained along with total empowerment. This is from the wondrous and splendid signs of Allaah and the affair will remain in this way until the Last Hour. As long as the people establish eemaan and righteous actions there is no escape from finding what Allaah has promised them. And if the kuffaar and Munafiqeen overpower the Muslims at times, this is due to Muslims being devoid of eemaan and righteous actions.”

Shaykh ul-Islaam Strikes an Important Lesson.

Ibn Taymiyyah (rahimahullaah) said in ‘ar-Radd alal-Bakri (2/731-740): “…After being acquainted with that which the Messenger came with, we know by necessity that he did not legislate for his Ummah that they call upon any of the dead people or any of the Prophets and nor the righteous, or other than them. Neither with a word that entails the seeking of deliverance, or other than that, or with a word entail seeking refuge (with them) and nor other than that. Just as he did not legislate for his Ummah that they prostrate to a dead person or other than a dead person and other such things. Rather, we know that he forbade all of these affairs, and explained that all of these affairs are from the Shirk which Allaah, the Most High, and His Messenger have forbidden. However, due to the abundance of ignorance and the paucity of knowledge regarding the remnant (teachings) of the Messengership (risaalah) with many of the later generations, takfeer is not to be performed of them on account of these affairs until it is made sufficiently clear to them what the Messenger (sallallaahu alayhi wa sallam) came with and what opposes it.

It is for this reason (that I observed) that never did I explain this issue, ever, to those who knew well the foundation of Islaam except that they understood it perfectly well, and that they exclaimed, “This is the deen of Islaam (indeed)”. And some of the most senior and erudite of the Shaykhs from amongst our associates, would say “This is the greatest affair that you have explained to us”. This due to their knowledge that this is the foundation of the religion.

And this person and his likes used to call upon the dead and ask from them and would seek protection from them and humble themselves to them (in times of need). And perhaps what they used to do with the dead was greater because they would seek the dead in times of hardships that came upon them, so they would call in the manner that one stricken with a calamity calls, hoping in the provision of his need, by his supplication, or by supplication to this person, or by supplication at his grave – instead of worshipping Allaah, the Most High, and calling Him alone. However, they do this (i.e. call upon the dead) on many occasions and as a matter of habit, such that even when an external, non-Muslim enemy, made its way to Damascus, they all came out seeking deliverance by the graves of the dead – those in whom they place their hope of removing the harms (of the enemy). And one of the poets said:

O you who fear the Tartars. Seek refuge with the grave of Abu ‘Umar.

Or he said:

Seek refuge in the grave of Abu Umar. He will deliver you from the harms.

So I said to them: Those whom you seek deliverance from, if they had been with you in fighting, they would have been defeated, just like those who were defeated from amongst the Muslims in the Battle of Uhud. For it had passed that the army was defeated on account of reasons that necessitated this defeat, and also due to the wisdom of Allaah, the Mighty and Majestic in all of that. It is for this reason that the people of knowledge and religion and those with sure insight of the affairs did not fight (against the Tartars) on this occasion, due to it not being the legislated type of fighting which Allaah and His Messenger had ordained. And when there results evil and corruption and the absence of the desired type of assistance and victory (from Allaah), from this particular fighting, then there will be no earthly or heavenly reward involved – for the one who knows this. However, many of those who held that this was a situation where the legislated type of fighting holds and applies suspected the intentions of those who held that this was not the case.

So when the affairs of the people became rectified and they were truthful in their seeking of aid and deliverance from their Lord alone, He helped them against their enemy with mighty assistance and help. And the Tartars had not suffered any defeat like this defeat before this.

All of this being due to what occurred of the actualization of the Tawheed of Allaah, obedience to Him and to His Messenger – which was not existent before that. And verily, Allaah the Most High aids His Messenger and those who believe, in the life of this world and the Hereafter and the Day when the witnesses will stand…” End of Shaykh us-Islaam’s words.

For further reading on this topic I recommend: The Decisive Word on the Factors of Victory and Establishment by Shaykh Muhammad bin Moosaa Aal Nasr. Commentary on the Hadeeth "Allaah will cause you to be subjected and suffer humiliation, which will not be lifted until you return to your Deen."

http://www.abdurrahman.org/jihad/VictoryandEstablishment.pdf

The reason for the revelation of the verse, “When a single disaster befalls you…” - Aali Imraan (3):165

2008-11-18T20:47:00.000-08:00

Author: Shaykh Muqbil ibn Haadee al-Wadi'ee (raheemahullaah)
Source: As-Saheeh Al-Musnad Min Asbaab An-Nuzool

Allaah, the Exalted, said:

“(What is the matter with you?) When a single disaster befalls you, although you inflicted (your enemies) with one twice as great, you say: ‘From where does this come to us?’ Say: ‘It is from yourselves’” - Aali Imraan (3):165

Umar ibn Al-Khattaab (radiyallaahu anhu) said, “On the day of Badr the Prophet (sallallaahu alayhi wa sallam) looked towards his companions who numbered just over three hundred, then he looked towards the polytheists and found them to be over a thousand. The Prophet (sallallaahu alayhi wa sallam)then faced the qiblah (the direction for prayer) and spread open his arms while wearing his izaar (lower garment) and his ri’daa (upper garment) then he said: ‘O Allaah, where is what you promised me! O Allaah, fulfill for me what you promised me! O Allaah, if you allow this small group of Muslims to be destroyed you will never be worshipped on earth!’ He continued to seek the aid of his Lord (Azza wa Jall) and supplicate Him to the point where his upper garment fell off, so Abu Bakr came to him and picked up his upper garment and put it back on him and stood behind him, then he said, ‘O Prophet of Allaah, your imploring your Lord is sufficient, for verily He will fulfill for you what He promised you.’

Allaah (Azza wa Jall) sent down:

“(Remember) when you sought help from your Lord so He answered you (saying): ‘I will help you with a thousand of the angels each behind the other in succession.” - Al-Anfaal (8):9

When that day took place and they met in battle, Allaah (Azza wa Jall) defeated the polytheists. Seventy of their men were killed and seventy more were taken prisoner. The Messenger of Allaah (sallallaahu alayhi wa sallam) then sought the advice of Abu Bakr, and Ali, and ‘Umar (radiyallaahu anhum).

Abu Bakr (radiyallaahu anhu) said, ‘They are our cousins, and relatives and brothers. It is my opinion that you take from them the ransom money so what we take from them will give us strength against the disbelievers, and perhaps Allaah will guide them then they will support us.’

The Messenger of Allaah (sallallaahu alayhi wa sallam) then said, ‘What is your opinion, O son of Al-Khattaab?’ I said, ‘By Allaah, I don’t agree with what Abu Bakr took as an opinion, rather, my opinion is that you let me have so-and-so, the relative of Umar, then let me chop his head off, and that you let Ali (radiyallaahu anhu) have Aqeel (his brother) then let him chop his head off, and that you let Hamzah have his brother so-and-so then let him chop his head off, so Allaah will know there is no favoritism in our hearts for the polytheists. These people are their leaders, and rulers and commanders.’

The Messenger of Allaah (sallallaahu alayhi wa sallam) favored what Abu Bakr (radiyallaahu anhu) said and he did not favor what I said so he took from them the ransom money.”

Umar (radiyallaahu anhu) said, “The next day I went to the Messenger of Allaah (sallallaahu alayhi wa sallam) and found him and Abu Bakr sitting down crying. I said, ‘O Messenger of Allaah, tell me what makes you and your companion cry so if I find tears I can cry and if I don’t find tears I will fake crying because of your crying.’ The Prophet (sallallaahu alayhi wa sallam) said, ‘That which your companions presented to me about taking the ransom money. It was shown to me your punishment which will soon occur (in a time period) closer than this tree. It is a tree not far away.’

Allaah (Azza wa Jall) sent down:

“It is not for a Prophet that he should have prisoners of war until he has made a great slaughter (amongst his enemies gaining the upper-hand) in the land.” - Al-Anfaal (8):67

Up to His statement:

“Were it not for a previous ordainment from Allaah a severe torment would have touched you for what you took.” - Al-Anfaal (8):68

(Meaning): from the ransom money. Then Allaah made the war booty permissible for them.

When the day of the battle of Uhud came in the following year they were punished for what they did on the day of Badr when they took the ransom money. Seventy of them were killed. The companions of the Prophet (sallallaahu alayhi wa sallam) deserted the Prophet (sallallaahu alayhi wa sallam). His tooth was broken and his helmet on his head was smashed. Blood poured down on to his face and Allaah (Azza wa Jall) sent down:

“(What is the matter with you?) When a single disaster befalls you, although you inflicted (your enemies) with one twice as great!” - Aali Imraan (3):165

That was because they took the ransom money.”

This hadeeth, Al-Imaam Ahmad transmitted it in his Musnad, volume 1, page 30.