Skip to main content

Ask Allaah For Tawfeeq and take a Stance Against The Hizbiyyoon Based on Sound Principles, Rather Than Running Away From Your Responsibilities

Written by enamul97@icloud.com on . Posted in Announcements, Brotherhood, Calling To Islam - 'Da'wa', Methodology - 'Manhaj', Seeking Knowledge.

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

In a refutation against the Murji Mubtadi Ali Halabi, the author stated: [1]

So this group (i.e. those who say keep quiet) within the third group (i.e. those who keep quiet about Halabi because his deviations have not reached them) think that Halabi’s affair is a differing that has occurred between the Mashaayikh of Ahlus Sunnah and that it is neither befitting to get involved nor speak against anyone among them.   We remind these people that refraining from entering into fitna is something employed when truth is hidden and affairs are obscure, and when one is unable to grasp the true reality of the affairs.  However, when truth is manifested and the state of affairs is clarified it now becomes impermissible for a person to refrain; rather he is required to aid the truth and its people; and he is required to reject falsehood and the mistakes of its people.

Al-Allaamah Muhammad Bin Haadee Al-Madkhali (may Allaah preserve him and prolong his life upon goodness) was asked about the affair of refraining from fitna when it occurs and the ruling of the Islamic legislation in that regard; so the Shaikh (may Allaah preserve him and prolong his life upon goodness) stated that refraining from entering into a fitna is with regards to a fitna in which truth is not distinguished from falsehood—the fitan that is bewildering about which the Prophet (sallal-laahu-alayhi-wasallam) has clarified and in which a mujtahid is not left with any room to perform Ijtihaad.  So in such a case a person sticks to the Jamaa-ah (i.e. the main body of Muslims upon the correct methodology) and their Imaam (i.e. the Muslim Ruler).  And if there is neither the Jamaa-ah (i.e. a group of Muslims upon the correct methodology) nor an Imaam (i.e. a Muslim Ruler), the Prophet (sallal-laahu-alayhi-wasallam) commanded a person to abandon all the groups and sects.   But all praise be to Allaah the Jamaa-ah is present, the Imaam is present and the scholars are present and widespread among us.

As for refraining from clarifying the affairs to the people, then this is not what is intended by the hadeeth of the Prophet—refrainment is only employed when none listens to you; rather everyone seeks to aid his own opinions and is amazed with themselves, and there is no one to guide the people to the truth.  As for the affair of clarifying the truth to the people this is something sought after, but this clarification is of two types:

  1. Specific Clarification: This is what is carried out by a student of knowledge when there is a need in doing so in accordance with his ability, knowledge and awareness.
  2. Universal Clarification Given To Everyone: This is given to the general public in affairs of universal public safety and well-being which may result in trials.  This clarification is to be given by a person whose speech carries an impact and what he says will draw the attention of the people, and will carry an effect and benefit by the permission of Allaah.

And this does not mean that we have now become scholars when we do this; No! No! No! Rather we clarify what we know in accordance with our ability and when it becomes obligatory to do so.

Therefore with this clarification of Shaikh Muhammad Bin Haadee (may Allaah preserve him and prolong his life upon goodness) we come to realise the mistake of those who think that the differing between the group of scholars [i.e. Shaikh Ahmad An-Najmi, Shaikh Ubaid Al-Jaabiriy, Shaikh Zaid Al-Madkhali and others] and the maintainers of Markaz Albaanee [in Jordan (i.e. Halabi, Mash-hoor Hasan and others)] is a differing between the people of knowledge, or that it is a differing similar to that which took place between the scholars of the earlier generations, or that it is a differing between contemporaries.  This view is erroneous.

And among the strange affairs of those confused ones is that they think that this differing is similar to the differing that took place between Ali and Mu-aawiyyah (radiyallaahu-anhumaa).  So they see themselves as being in a situation similar to that of Sa’d Bin Abee Waqqaas and the other Sahaabah (radiyallaahu-anhum) during the fitna between Ali and Mu-aawiyah (radiyallaahu-anhumaa).  Indeed, this stance of theirs is a mistake because there were unclear affairs in that fitna, and it was not a fitnah that occurred due to ignorance in the religion; rather it was a dispute that was specific to them and has nothing to do with our affairs.  This is why we have been commanded to refrain from speaking about it, because there is no benefit for us in speaking about it; rather it may cause the hearts to harbour rancour towards those pure souls (i.e. the Sahaabah).  And even though Ali (radiyallaahu-anahu) was closer to the truth than Mu-aawiyah (radiyallaahu-anhu), however the fighting that took place between them was incorrect and this is the view of Ahlus Sunnah Wal-Jamaa-ah.

As for the contemporary differing, they are issues specifically related to us in the fundamental affairs of our Religion and not the issues of the worldly life.  Likewise, the differing between us is a differing between those traversing the straight path and aiding the sound fundamental principles of Ahlus Sunnah in opposition to those upon desires, and those in opposition to the truth and aiding ahlul bidah.  Also the truth has already been manifested, so it is not befitting to keep quiet or refrain from taking a stance.

Therefore, we should not have a bigoted partisanship towards personalities, rather we should be amongst those who exalt the truth even if that goes against someone we love and hold in high esteem; because if we merely look at the status of personalities and their efforts in knowledge, we will not be able to distinguish between truth and falsehood.  Therefore, it is incumbent upon a Salafi to exalt the truth, clarify it and aid its people; and he has to reject falsehood, warn against it and forsake its people.  A salafi should not remain like one who sways here and there and not knowing which group is upon guidance.  Allaah (The Most High) said:

مُذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ هَٰؤُلَاءِ وَلَا إِلَىٰ هَٰؤُلَاءِ ۚ وَمَنْ يُضْلِلِ اللَّهُ فَلَنْ تَجِدَ لَهُ سَبِيلًا

“(They are) swaying between this and that, belonging neither to these nor to those, and he whom Allah sends astray, you will not find for him a way (to the truth).’’ [Soorah An-Nisaa: Ayah: 143]

Rather it is obligatory upon a Salafi to be upon clear-sightedness in his religious affairs and to be alert during times in which falsehood is made to appear as truth.  He should have one face and one tongue in all his gatherings.  He should aid the truth and reject falsehood, and he does not fear the blame of the blamers.  He should be careful of becoming one who wishes to mix truth with falsehood, guidance and misguidance and light and darkness.  A man came to Imaam Al-Awzaa’ee (rahimahullaah) and said: “A man says: “I sit with Ahlus Sunnah and I sit with ahlul bidah’’; so Imaam Awzaa-ee (rahimahullaah) said: “This man wishes to equate truth with falsehood.’’  Imaam ibn Battah (rahimahullaah) commented on this statement saying: ‘’Indeed, Al-Awzaa-ee spoke the truth; this man neither knows the difference between truth and falsehood nor between Eemaan and Kufr etc.’’

And if it is the case that these type of people were numerous during the time Imaam Ibn Battah (rahimahullaah), then what about this era.  We ask Allaah to aid us with the truth and keep us away from falsehood.  We ask Him to protect us from the hypocrisy of the hypocrites and from being unstable in our religion.  We seek His protection from being amongst those who are confused or those who have two faces or two tongues.

 —————————————————————————————————–

[1] Slightly Paraphrased and abridged. Source: Al-Baraaheen Al-Ateedah Fee Kashfi Ahwaal Wa-Taseelaat Ali Al-Halabi Al-Jadeedah: page 54-65. Revised by al-Allaamah Rabee Bin Haadi. Download Arabic Pdf here: http://www.sahab.net/forums/index.php?showtopic=122127

[4] Principles We Must Revise and Apply in Stoke -on- Trent, and Do Not say, ‘’It does not concern me.’’

Written by enamul97@icloud.com on . Posted in Announcements, Brotherhood, Calling To Islam - 'Da'wa', Methodology - 'Manhaj', Scholars of Islam, Seeking Knowledge.

Question to Al-Allaamah Ubaid Al-Jaabiri ( may Allaah preserve him)

This questioner says: What is the obligation upon the common Salafis concerning those du’aat (callers) about whom the scholars differ in their commendations and criticisms, regardless whether they (i.e. the common Salafis) are aware or unaware of their mistakes (i.e. the mistakes of those callers)?

Answer:

I say: I advise you; neither accept cassettes nor books except those of a person whom you know to be upon the Sunnah and a witness of that is established for him—the one well-known to be upon the Sunnah and an opposition to it is not manifested from him. This is an (abiding) general principle applied to him whilst he is alive and after his death.  The one who passed away and we regarded him to be upon the Sunnah, then in our view he is upon the Sunnah and we ask Allaah to keep him firm upon it in the afterlife [i.e. Allaah grants him firmness to answer the questions in the grave due to adherence to the Sunnah (Tawheed and following the Messenger) and resurrects him in the afterlife as a person of Sunnah] just as he was kept firm upon it whilst he was alive…aameen. This is the first affair.

Secondly: If the affair of a person is hidden from you–the one whose books and cassettes are famous and his fame is widespread–then ask those who are well acquainted with him and those who know about his state of affairs.  That is because neither is the Sunnah hidden nor are its people. A man’s Tazkiyah (i.e. the clear witness that he is upright upon the Sunnah) are his own actions. His Tazkiyah are his own actions that he is upon the Sunnah. It is the witness and the people mention him with it during his life and after his death.

There is none who hides behind the Sunnah– the people beguiled by him, gathered around him to learn, adhered to him, became dependent on him and accepted everything he said–except that Allaah will reveal his affair, uncover and expose his concealed state of affairs to specific individuals and to the general public, regarding what was hidden and apparent of his deception, his mixing truth with falsehood, his plots and deceitful practices.  Allaah facilitates men of virtue, intelligence, wisdom, strength and exceptional natural ability–possessors of knowledge, skill and sound understanding of the religion–through whom He (Allaah) unveils the affair of that trickster, dubious and deceitful person.

Therefore, it is incumbent upon you that when the state of that person is made clear–the one whose fame is widespread etc.–then you should be cautious of him as long as he was warned against by those people of knowledge and Imaan who are upon the Sunnah; for indeed they will unveil his affair with evidences.  And there is no hindrance in unveiling the state of that person who has been warned against by a scholar or scholars with the appropriate etiquettes and in a good manner because that scholar will say to you: “I saw this and that in him, and I saw this and that in the book of such and such, or I heard this or that in the cassette of such and such.” Therefore, you have clear evidence that will unveil what was hidden from you, and that the one whose fame is widespread and his speech is pleasant is one who hides something of innovation and plotting, which cannot be compared to what he manifests from the Sunnah.

Secondly: The one who knows of a mistake and it is clear to him, then it is not permissible for him to blindly follow a scholar to whom an affair is hidden. And indeed you already heard yesterday that the scholars are not infallible in their Ijtihaadaat. Therefore, it is not permissible to adopt them (i.e. the mistakes of the scholars) as a methodology (to follow).

[Slightly Paraphrased and Abridged. See Link: www.sahab.net/home/?p=329

[3] Principles We Must Revise and Apply in Stoke -on- Trent, and Do Not say, ‘’It does not concern me.’’

Written by enamul97@icloud.com on . Posted in Announcements, Brotherhood, Calling To Islam - 'Da'wa', Methodology - 'Manhaj', Scholars of Islam.

Question to Al-Allaamah Ubaid Al-Jaabiri (may Allaah preserve him):

If I heard the statement of a scholar in a cassette or read it in a book concerning some person that he is indeed an innovator, but I did not see the evidence, is it then binding upon me to be cautious of this person and be satisfied that he is indeed an innovator, or do I wait until I find evidence for that?

Answer:

All praise is due to Allaah the Lord of the Aalameen and may Allaah send His Salutations of peace and blessings upon our prophet Muhammad, his family and companions. To proceed: I say: Indeed Ahlus Sunnah do not pass judgement of Bidah (i.e. declare one to be from ahlul bidah) against anyone unless they are fully acquainted with him and completely examine what he is upon and know his methodology perfectly, in general and in detail. And from this point (in our discussion), this affair leads us to two standpoints:

The first standpoint: It is about the one against whom a scholar or scholars have passed a judgement that he is an innovator, whilst other scholars from Ahlus Sunnah like them do not differ (about this judgement). Beware, I say: Others from Ahlus Sunnah do not differ with them; so we accept their criticism against him (i.e. the one declared a man of bidah). We accept their speech and are cautious about him.  So as long as a Sunni Scholar passed judgement against him and he was criticised by a Sunni scholar, whilst the rest of Ahlus Sunnah amongst the contemporaries of this scholar–his brothers and sons amongst the scholars–did not raise (an opposition), then his  speech must be accepted.  That is because this Sunni Scholar who criticised a man did not do so except based on an affair that is clear to him and established upon proof.  This is something related to the religion of Allaah–the one who criticises or commends knows that he is responsible for what he says and for the ruling or judgement he gives. He knows that he is held accountable by Allaah (The Most High) even before the people question him.

The Second Standpoint: If this person who has been criticized by a scholar or scholars and they passed a judgement against him with what drops his status, and it became obligatory to be cautious of him; but then they are opposed by others who judged him to be trustworthy and that he is upon the Sunnah, or gave other judgements in opposition to the judgements of those other (scholars) who criticized him; then in this case, as long as these (scholars) and those (scholars) are upon the Sunnah and all of them are trustworthy and people of integrity in our view, we should look to the evidence. This is why they (i.e. the scholars) say: “The one who knows is a proof against the one who does not know.”

A criticizer who stated about such and such person that he is an innovator and a deviant, whilst producing evidence from the books of the criticized person or from his cassette tapes, or from the transmissions of the reliable narrators about him, then this obligates on us to accept his speech and abandon the (speech) of those who gave commendations in opposition to the one who criticized.  That is because those who criticized him presented evidences that are hidden from the others due some reasons, or due to the fact that the one who commended did not read or hear (anything or something negative) about the criticized; rather he based his commendation upon what he knew about him previously and that he was upon the Sunnah. Therefore, this criticized person against whom evidence is established is truly declared unreliable and the proof is with the one who established the evidence.  And it is incumbent upon the one who seeks the truth to follow the evidence and he does not seek to take a path to the right or the left, or saying: “I abstain of my own accord.” That is because we have not been obligated with this from the Salaf.  Indeed, it is a prescribed obligation to accept the speech of the one who established the evidence.  And the Sunni Scholar who opposed those who criticized (based on clear proofs) is excused and his status and honour are maintained in our eyes. We recognize what –by the will of Allaah–he possesses of virtue and exalted status.

A scholar from Ahlus Sunnah is only a human. He can be distracted and forgetful, and he can be deceived by evil people; or he used to consider a man to be trustworthy–who has now been declared untrustworthy–and he deceives him. The witnesses to this affair are many because many of those whose status has been dropped– due to being declared unreliable based on evidence–are in reality people who wage war against the Sunnah and its people.  So they come along with copies of their books and read it to the distinguished scholars–those considered to be people of leadership and virtue in the religion- whilst the affair of this trickster and plotter is hidden from that noble scholar, which had he known of it the status of this person would have dropped in his eyes. So this scholar gives praise based on what he heard. And if the book (of this trickster) is printed, it is disseminated and transmitted by his supporters and they spread a good reputation about him. Thus there are those who argue saying, “such and such praised him-Al-Albaanee (rahimahullaah), or Ibn Baaz (rahimahullaah), or Ibn Al-Uthaymeen (rahimahullaah) praised this book. However these scholars are excused; rather this trickster was hidden from that scholar.

So, what remains? We establish the evidence against this ‘deceiver, trickster, intrigant and plotter’ from his books.  We establish the manifest clarifications against him from his books and we say to the one who argues with us, “Take it, this is his speech.” Therefore, it is obligatory on you to be fair and to be free from that wild and zealous attachment, and the desires that blinds a person. It is obligatory upon you that your search should be for the truth.

Slightly Paraphrased and Abridged: See Link: www.sahab.net/home/?p=329

[2] Principles We Must Revise and Apply in Stoke -on- Trent, and Do Not say, ‘’It does not concern me.’’

Written by enamul97@icloud.com on . Posted in Announcements, Brotherhood, Calling To Islam - 'Da'wa', Methodology - 'Manhaj', Scholars of Islam, Seeking Knowledge.

Question to Al-Allaamah Rabee Bin Haadi Al-Madkhali (may Allaah preserve him)

Are the affairs of Jarh Wat-Tadeel based on Ijtihaad? And how do we refute the one who says, ‘’I am not obliged to (take/accept) the speech of such and such a Shaikh?!

 Answer:

A group amongst the schemers against the Salafi Methodology and those who wear a false garment of Salafiyyah seek to place in the affair of Jarh Wat-Tadeel (the false principle): ”We rectify but we do not disparage;” (and the false principle): ”We want a broad and extensive methodology that will accommodate all the Ummah”; (and the false principle): ‘’We rectify but we do not destroy;” Meaning: Neither evil nor bidah is repelled; rather all the Ummah are accommodated in a board and extensive methodology to the extent that even the Raafidah (shia) are accommodated.  So these people begin to make false accusations against the science of Jarh Wat-Tadeel and against those (i.e. the scholars) who establish it.  Some of these false accusers have gone as far as saying that there is no proof in the Qur’aan and the Sunnah to establish the science of Jarh Wat-Tadeel!

Indeed, the Qur’aan is filled with the proofs of Jarh Wat-Tadeel—the people of pharaoh have been refuted and disparaged; the people of Prophet Nooh have been refuted and disparaged; the people of Prophet Hud have been refuted and disparaged; the people of Prophet Saaleh have been refuted and disparaged; the Quraish have been refuted and disparaged and Abu Lahab has been refuted and disparaged.  The Sunnah and the methodology of the Salaf are filled with Jarh Wat-Tadeel and it is a weapon against the people of innovation.  These people promoting such false principles want to break this ‘Jarh Wat-Tadeel Weapon’ into pieces, and they want to deprive the Salafis of this ‘Jarh Wat-Tadeel Weapon’ which is traced back to the Book of Allaah and the Sunnah of the Messenger of Allaah (sallal-laahu-alayhi-wasallam).

So a person comes along and wages war against the science of Jarh Wat-Tadeel; then a second person comes along and wages war against the science of Jarh Wat-Tadeel; then a third person comes along and wages war against the science of Jarh Wat-Tadeel; then a fourth one comes along and wages war against the science of Jarh Wat-Tadeel……..then a tenth person comes along and wages war against the science of Jarh Wat-Tadeel and they are all followed by crowds!! Therefore be warned against these people, for they wear a false gown of Salafiyyah in order to split the Salafis through these false principles and precepts.

A person commits murder and was seen by two trustworthy witnesses; then these two witnesses are summoned in the presence of the ruler who applies the Islamic rulings; so what will he judge with?  He should judge by the law of Islam and if not then he has opposed the Book of Allaah and the Sunnah Allaah’s Messenger (sallal-laahu-alayhi-wasallam).    Allaah (The Most High) said:

وَأَشۡہِدُواْ ذَوَىۡ عَدۡلٍ۬ مِّنكُمۡ

”And take for witness two just persons from among you (Muslims).” [65:2]

The evidence for giving witnesses and the evidences for Jarh Wat-Tadeel are one and the same thing.  As for the untrustworthy person, then his narration is not accepted. Likewise, the liar- the deceiver- whose speech cannot be determined for its correctness, then his testimony is not accepted. Neither his criticism nor commendation of a person is accepted.  However, if he is a scholar who is precise and skilful, and he says about a person: ”Such and such a person is a liar”; then it is obligatory upon the people to accept his speech.  The Salaf followed this methodology, (such as their saying): ”such and such is a liar”; ”such and such has a bad memory”; ”such and such is an innovator”; ”such and such is a murji”; ”such and such is a khaariji”; ”such and such is a mutazili” etc   These statements have been made by Imaam Ahmad, Imaam Ibn Ma’een, Imaam Ibn Al-Madeenee, Imaam Bukhaaree etc.  This the path followed by the Salaf; and why is that the case? That is because Allaah commanded us to accept the narration of the trustworthy narrators.  Allaah (The Most High) said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِن جَآءَكُمۡ فَاسِقُۢ بِنَبَإٍ۬ فَتَبَيَّنُوٓاْ

”O you who believe! If a rebellious evil person comes to you with a news, verify it.” [49:6]

Clarification and verification is to be sought when a rebellious evil person narrates; the narration of a rebellious evil person is not declared a lie straight away because it may be correct; but it is not accepted until it is verified.

As for the narration of a trustworthy person–as long as he is trustworthy and precise in what he narrates from the Messenger of Allaah (sallal-laahu-alayhi-wasallam), then it is obligatory to accept his narration.  The Books of the Sunnah are filled with the narrations of those truthful narrators—a truthful person reports from another truthful person with a chain of transmission going back to the Messenger of Allaah (sallal-laahu-alayhi-wasallam). However, these people who are seeking to attack the science of Jarh Wat-Tadeel with their false principles want to abolish the sound principles upon which our Religion is established.

Many of the Ahaadeeth of the Messenger of Allaah (sallal-laahu-alayhi-wasallam), the transmissions from the companions (radiyallaahu-anhum) and the transmissions from the Imaams of the Sunnah were transmitted from one trustworthy person to another trustworthy person… and it obligatory to accept them, due to the saying of Allaah (The Most High): [وَأَشۡہِدُواْ ذَوَىۡ عَدۡلٍ۬ مِّنكُمۡ ]—”And take for witness two just persons from among you (Muslims).”

And with regards to transmission of information, then the information transmitted by one person is sufficient; because the Messenger (sallal-laahu-alayhi-wasallam) used to send one person to Chosroes (i.e. the Emperor of Persia) to call him to Islaam and establish the proofs against him.

And he (sallal-laahu-alayhi-sallam) sent one person to Caesar, King of Rome to call him to Islaam and establish the proofs against him.  The people used to enter Islaam through the message of this one trustworthy-truthful person sent by the Prophet (sallal-laahu-alayhi-wasallam).  And if they rejected Islaam and refused to follow the Messenger of Allaah (sallal-laahu-alayhi-wasallam) based on the information transmitted by this one trustworthy-truthful person, he (sallal-laahu-alayhi-wasallam) prepared an army against them. The Messenger (sallal-laahu-alayhi-wasallam) prepared an army for the battle of Tabuk against the Romans based on the fact that they rejected the call to Islaam which was communicated to them by one person.

He (sallal-laahu-alayhi-wasallam) sent individuals to Bahrain, Oman and Yemen and their narrations were accepted; so how about in this present time of ours when there are ten or fifty Salafi (scholars) who are in agreement regarding a particular affair; however their narrations are rejected; and those who reject them, say: ‘’There has to be a consensus of all the scholars.’’  And from the false principles of these people is that they say: ‘’we neither accept criticism against a person nor a praise for him even if many of the contemporary scholars say that such a person is an innovator.’’ 

Therefore be warned against these people, because they make a claim to Salafiyyah, whilst seeking to destroy the Salafi Methodology—its principles and foundations.  How many false precepts do they have, such as their saying: ‘’I am not obliged to (take/accept) the speech of such and such a Shaikh?!’’  You find a scholar quoting and refuting the affairs of misguidance found in the Book of such and such a person, in such and such page; yet you find these people saying: ‘’I am not obliged to (take/accept) the speech of such and such a Shaikh?!’’

This statement of theirs is a principle by way of which they seek to shun and reject truth.  It is a false principle by way of which they seek to reject the sound principles of Jarh Wat-Tadeel.  Therefore, learn the sound principles of Jarh Wat-Tadeel and look to the methodology of the Salaf; and leave alone those who misguide. They bring turmoil upon the true religion of Allaah and upon the Methodology of the Salaf and its followers. [2]

 ————————————————————————–

[1] See page 26 in the Pdf on this link:  http://www.sahab.net/forums/index.php?showtopic=127155

[2] Source: Slightly Paraphrased from a lecture of the Shaikh delivered on Yawm Al-Khaamis 28 Shawaal 1431

محاضرة مشتركة بين الشيخ ربيع والشيخ علي بن ناصر الفقيهي حفظهما الله تعالى يوم الخميس 28 شوال 1431 هـ

http://www.sahab.net/forums/index.php?showtopic=120593

[1] Principles We Must Revise and Apply in Stoke -on- Trent, and Do Not say, ‘’It does not concern me.’’

Written by enamul97@icloud.com on . Posted in Announcements, Brotherhood, Calling To Islam - 'Da'wa', Methodology - 'Manhaj', Scholars of Islam.

Question to Shaikh Rabee Bin Haadi (may Allaah preserve him)

A lot of mistakes and differing occurs amongst the Salafi youth as a result of the return or claimed return of an opponent of the Salafi Manhaj to the domain of Salafiyyah; what is your advice to the youth, (because) some of them accept the repentance of (such a person) and others do not?

Answer:
Whatever the case may be, if a person falls into Sin, doubts, Bidah, and then repents- turning in repentance and obedience to Allaah, then it is not permissible for anyone to close the door of repentance in his face because the door of repentance is open until the sun rises from The West.  If a person repents and returns, it is obligatory to praise and encourage him.

However, some people are well known for lying and alternating (i.e. being inconsistent with their claims and stances); so he (the person) acts as if he is repentant.  So with regards to this person, we say: In-shaa-Allaah, your repentance is accepted, but we are cautious of him until he manifests his sound/correct repentance (i.e. by being consistence in what he manifests that he has abandoned his past mistakes)

Abul Hasan Al-Ash’ari announced his repentance on the Minbar. He used to be an extreme Mutazili–a leader amongst the leaders of the Mutazilah. He persisted in defense of this evil school of thought for forty years and repented thereafter. He announced his repentance. And from the proofs of his repentance is that he began to author books of astounding refutation against the Mutizalah–rebuttal of their doubts.   So there are signs of truthful acts of repentance that dismisses doubts (about the soundness of his repentance); meaning: He publicized and manifested to the people that he is one who follows the truth.

 So there are affairs that show the truthfulness of (the repentant one) and there are factual evidences that show the untruthfulness of (the one who merely claims to have repented).  He (the person) is encouraged if there are factual evidences showing his truthfulness. (On the other hand) it is incumbent upon the Salafiyyoon to be cautious of him if there are factual evidences showing only the mere claims of his (repentance), as it may be that he is being deceitful.

The groups are widespread and it is not possible to ruin the Salafi youth and hinder the Salafi youth from the Salafi Methodology, except with either claims of (ascription) to Salafiyyah or (claims) of withdrawal from mistakes that are in opposition to the Salafi Manhaj.  So if they (i.e. the Salafi youth) incline towards him (i.e. the one who claims repentance), he may be able to entice the one he can entice amongst them towards a corrupt Methodology.  This does take place.

Whatever the case may be encouragement is given to the one from whom repentance is manifested and it is obligatory to be cautious of the one from whom playing games is manifested.  The Salafiyyoon should be alert with regards to the likes of these (people).

 ——————————————————————————————————————————-

[Source: Siyaanatus Salafi Min Waswasati Wa-Talbeesaat Ali Al-Halabi. page: 79-80. Abridged and slightly paraphrased]

Reminder: Informing The Authorities of Terrorist Plots -[by Shaikh Muhammad Al-Banna, Shaikh Fawzaan]

Written by enamul97@icloud.com on . Posted in Announcements, Brotherhood, Calling To Islam - 'Da'wa', Deviated Groups, Sects and Parties, Scholars of Islam, Worship - 'Ibaadah'.

Links:

http://www.markazmuaadh.com/th_gallery/informing-the-authorities-of-terrorist-plots/

http://salaficentre.com/2014/06/is-it-betrayal-to-turn-terrorists-in-to-the-authorities-al-allaamah-saaleh-al-fawzaan/

http://salaficentre.com/2014/07/informing-the-authorities-of-terrorist-plots-by-ustaadh-abu-khadeejah-may-allaah-preserve-him/

Response to the Kharijites [Terrorists-Dogs of the Hell Fire]; Response to the Despicable Morally Bankrupt Mockers [Enemies of Allaah and His Messenger]; Response to Those Who Make Foolish Demands

Written by enamul97@icloud.com on . Posted in Announcements, Belief - 'Aqeedah', Brotherhood, Calling To Islam - 'Da'wa', Deviated Groups, Sects and Parties, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Scholars of Islam, Seeking Knowledge.

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

 

Responses to the Kharijite Terrorists (Dogs of The Hell Fire)

[1] The Salafi Response To The Terrorist Attacks In Paris, France: “Were they forbidding an evil?” by @AbuKhadeejahSP http://t.co/9t9zIoHuwi

[2] “Living With Non-Muslims In The West: With Fine Conduct” #CharlieHebdo #Paris
http://t.co/sXYcPFgrA9

[3] Methodology of the Salafi through the ages & in light of the Fitnah in Syria & Iraq – Abu Khadeejah http://t.co/jn16I9BCwT via @SalafiPubs

[4] The Khawaarij the Murderers of Ali by Hasan Somali http://t.co/zX50KE5H2q via @SalafiPubs

[5] Principles Regarding the Rulers by Abu Iyaad  http://t.co/jQW2mgGNDc via @SalafiPubs

[6] The Cancer of Terrorism in Our Times by Abu Khadeejah http://t.co/U74bfQYgoh via @SalafiPubs

[7] The Salafi Response to The Terrorist Attacks in Paris, France: “Were they forbidding an evil?” by … http://t.co/xKNTI1RgPa via @SalafiPubs

[8] The Khawaarij in Paris – Same Group Different City By Abu Hakeem http://t.co/qYXKBI1LyS via @SalafiPubs

[9] Scholarly Response to Terrorism & Anarchy in #Paris #CharlieHebdo by Shayh Ubayd al-Jaabiri http://t.co/sM7E64V304 http://t.co/z5tmkzaclC

 

Responses to the Despicable Morally Bankrupt Mockers (Enemies of Allaah and His Messenger)

[1]  http://salaficentre.com/2012/09/in-defense-of-the-prophet-muhammad-by-shaikh-rabee-ibn-haadee-al-madkhalee/

[2]  http://salaficentre.com/2012/09/abridged-shaikh-abdur-razzaaq-al-badr-in-defence-of-the-noble-messenger/

[3]  Shaykh Fawzaan’s Comments on the Recent Derogatory Film about the Prophet – Masjid Tawheed wa Sunnah http://t.co/Zp3zouVyx4”

 

Response to Those Who Make Foolish Demands!

How to Deal With People Demanding That Muslims Apologise for Charlie Hebdo http://t.co/GAE6cDQ3jX

 

We ask Allaah (The Most High) to keep us steadfast upon His Religion until we meet Him. And we ask Him (The Most High) to protect us and our offspring from the enmity of the people of Shirk, Kufr, Nifaaq and Bidah. We ask Him to protect us and  our offspring from the shameless callers to lewdness, falsehood and filth. Aameen

 

[4] The Haal of Abdul Maalik Ar-Ramadaani! [Shaikh Muhammad Bin Haadi Clarifies one of Abdul Maalik’s falsehoods]

Written by enamul97@icloud.com on . Posted in Announcements, Articles, Methodology - 'Manhaj', Refutations, Scholars of Islam.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

Shaikh Muhammad Bin Haadi (may Allaah preserve him) stated

At present-during these days in particular-this term Ghuluww is utilised by the one who wants to slip away from the Salafi Manhaj. He does not utilise it in a correct manner. It is utilised by the likes of Ali Hasan Al-Halabi and those with him; it is utilised by Abul Hasan Al-Maribi and those with him; it is utilised by Abdul Maalik Ramadaani and those with him.

All these people do not intend (i.e. in their usage of the term Ghuluww) the Gluluww that the Messenger of Allaah [sallal-laahu-alayhis-wasallam] (meant or warned against); rather in reality they intend (by way of their usage of the term Ghuluww) Ahlus Sunnah Wal-Jamaa-ah. They intend the Salafiyyoon-those who wage war against Bidah; shunning it against those who (carry it); shunning those who establish it, or those who beautiful its affair or defend its people, or find (lame) excuses for them. They (i.e. these people who falsely accuse Ahlus Sunnah of Ghuluww) find excuses for these innovators-within the ranks of Ikhwaan al-muslimeen, or the Soorooris or those upon their path- who have separated from that which Ahlus Sunnah were upon during their era…. [End. Slightly paraphrased]

To be continued In-Shaa-Allaah. Listen to full lecture of the Shaikh here:

 

——————————————————————————————————-

An Arabic Refutation against the erroneous views of Abdul Malik Ar-Ramadaani

see link for Pdf:

http://www.sahab.net/forums/index.php?showtopic=127155

Therefore, be warned against Abdul-Maalik Ar-Ramadaani because he has been invited by the obstinate UK followers and defenders of Al-Halabi and Al-Maribi at Brixton and Luton. In-Shaa-Allaah some beneficial points will be extracted from the Arabic refutation against Abdul Maalik Ar-Ramadaani very soon. We ask Allaah for safety, steadfastness and truthfulness. Aameen

 

[3] The Haal of Abdul Malik Ar-Ramadaani! [Shaikh Abdullaah Al-Bukhaari Clarifies]

Written by enamul97@icloud.com on . Posted in Announcements, Brotherhood, Calling To Islam - 'Da'wa', Methodology - 'Manhaj', Refutations.

 

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

Abdul Malik says: I attend (i.e. the lessons or sittings) of Shaikh Abdul Muhsin Al-Abbaad, Abdur-Razzaaq Al-Badr and Sulaymaan Ar-Ruhayli, and I suffice with this. Is it that to be a Salafi I must be present (in the lessons, sittings) of Shaikh Ubaid Al-Jaabiri, Muhammad Ibn Haadi and Abdullaah Al-Bukhaari?

 

Response

*Who made this restriction that one must attend the [lessons (or) sittings)] of this one and not the lessons (or sittings)  of that one? Who said to Abdul Malik that Salafiyyah is restricted to Abdur-Razzaaq, Shaikh Abdul Muhsin and Sulaymaan? Who said that the Mashaayikh of the Sunnah have warned against those ones-meaning you should not attend (the lessons, sittings) of this one and that one?

These are statements of the people of desires and the people of Takhdheel. If you want to know the people of Takhdheel, they are those who utter the likes of this speech. The people of Takhdheel are from the most harmful of the people upon the Salafi Dawah at present. They are from the most harmful people against the Dawah. They wear the gown of Salafiyyah, whilst salafiyyah is free from them.

 

*Let us present this statement (of Abdul Malik) in the opposite direction. If you said to them: We attend the lessons (or sittings) of Shaikh Ubaid, Muhammad Ibn Haadi and Abdullaah al-Bukhaari and we do not attend that of Shaikh Abdul Muhsin Al-Abbaad, Abdur-Razzaaq nor that of Sulaymaan, then is it that a Salafi must attend the lessons of these (Mashaayikh) in order to be a Salafi? The question has now been presented in the opposite direction and they will not have an answer.

*We say: Attend the lessons (or sittings) of Shaikh Abdul Muhsin; attend the lessons (or sittings) of Shaikh Ubaid and the Mashaayikh of the Sunnah with a Shart (i.e. condition). And just because I say that you attend the lessons (or sittings) of Shaikh Abdul Muhsin does not mean that everything he says is correct; and when we say that attend the lessons (or sittings) of Shaikh Ubaid does not mean that everything he says is correct. This (scholar) utters what is correct and sometimes he is mistaken, and this is how it is. This is what is obligatory for you to know.

Just because I direct you to Shaikh Abdul Muhsin does not mean that you accept everything he says because he says what is correct (sometimes) and he is mistaken at other times. Likewise, this is the case with Shaikh Ubaid, Shaikh Rabee, the Muftee and Shaikh Fawzaan.

We accept the truth and we say: Indeed Imaam Ahmad was correct (i.e. in such and such) and mistaken (in such and such); Imaam Maalik was correct (in such and such) and was mistaken (in such and such)! Is this not the case? It is not the case that those ones were correct and were never mistaken.

*However, these people harbour discomfort in their souls for the Mashaayikh of the Sunnah, just as one of the Mukhad-dhilah Abdul Malik says that these (people) squeeze the Mashaayikh and they do not leave out except three Mashaayikh.  Liar (i.e. Abdul Malik is a liar). He has lied and committed an immoral act (i.e. by way of this statement of his).

 

*And you’ve heard Abdul Malik Ar-Ramadaani-this sick and deviated one-saying that he agrees with Ali Al-Halabi regarding what he has written in his book Manhajus Salafi (i.e. that depraved book) but he disagrees with the timing.  Abdul Malik is sick.

These people want to direct the Salafi youth towards such orientation and not towards aiding the Sunnah; rather they direct them towards bidah, betraying the truth and its people, aiding the people desires and speaking ill of Ahlus Sunnah.

The End

To be continued In-Shaa-Allaah

The above is abridged and paraphrased from Shaikh Abdullaah Al-Bukhaari’s response to a statement of Abdul-Malik Ar-Ramadaani. Listen to complete audio here:

[Source: http://www.albaidha.net/vb/showthread.php?t=51310]

———————————————————————————————

A Beneficial Article about the people of Takh-dheel, see link:

http://www.manhaj.com/manhaj/articles/ojkgo-shaykh-ahmad-al-subayee-a-beautiful-admonition-to-a-person-of-the-sunnah-against-being-fooled.cfm

 

 

An Arabic Refutation against the erroneous views of Abdul Malik Ar-Ramadaani

see link:

http://www.sahab.net/forums/index.php?showtopic=127155

Therefore, be warned against Abdul-Malik Ar-Ramadaani because he has been invited by the obstinate UK followers and defenders of Al-Halabi and Al-Maribi at Brixton and Luton. In-Shaa-Allaah some beneficial points will be extracted from the Arabic refutation against Abdul Malik Ar-Ramadaani very soon. We ask Allaah for safety, steadfastness and truthfulness. Aameen