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Shaykh Rabee’s Refutation of ar-Ruhaylee’s Treatise
We present here an authorized series of translations of Shaykh Rabee’s recent criticism of the treatise, al-Naseeḥah feemaa Yajibu Muraa’aatuhu ’indal-Ikhtilaaf wa Dawaabit Hajr al-Mukhaalif war-Radd ʿalayhi of Dr. Ibraaheem Ibn ’Aamir ar-Ruhaylee. Keep watching this space for more updates.
Excerpt from Shaykh Rabee’:
“Dr. Ibraaheem Ibn ‘Aamir al-Ruhaylee attempted to treat this great fitnah (trial, tribulation) in his treatise that he entitled, ‘al-Naseehah feemaa Yajibu Muraa’aattuhu ‘indal-Ikhtilaaf wa Dawaabitt Hajr al-Mukhaalif war-Radd ‘alayhi.’ However, he failed in this endeavor and blundered this attempt, as his advice was not clear at all. He did not differentiate between the oppressors and the oppressed and he did not clarify the good from the bad, despite his numerous guidelines, which only benefit the oppressor who is in opposition to the truth, the one who is actually responsible for flaming the light of this fitnah that Dr. Ibraaheem is attempting to remedy.”
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7
Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said in Majmoo’ul-Fataawaa (15/330),
Statement of Ibn Taymiyyah from Majmoo’ul-Fataawaa (15/330).
“And knowledge about the conditions of the people comes through the testimonies of people at times and through al-Jarh wat-Ta’deel at times and through testing and trial at times.”
Important Note:
Before moving into the rest of the article, we recommend that the reader peruse, “Testing Individuals by their Love or Hatred of Ahlus-Sunnah,” since it contains several examples of the Salaf speaking about testing people with love for the Scholars of Ahlus-Sunnah and hatred for the heads of innovation. The series of statements from the Salaf was derived mainly from Jamaal Ibn Furayhaan al-Haarithee’s collection, Lammud-Durril-Manthoor, which has received critical acclaim from Scholars such as Imaam Muhammad Ibn Saalih al-’Uthaymeen (d.1421H), Saalih Ibn Fawzaan al-Fawzaan and Saalih Ibn ’Abdul-’Azeez aalush-Shaykh, along with supplementary material from other works. However, this series will deal specifically with applying this principle of Ahlus-Sunnah in our times.
In the second part of this series, Shaykh ’Abdul-’Azeez Ibn Yahyaa al-Bura’ee sheds light and elaborates upon how to apply the principle of testing people through prominent Scholars of Ahlus-Sunnah. Specifically, he discusses the differences in testing people through the likes of Shaykh Ibn Baaz (d.1420H), Shaykh al-Albaanee, Shaykh Saalih al-Fawzaan, Shaykh Rabee’ Ibn Haadee and Shaykh Muqbil Ibn Haadee (d.1421H) – and the different circumstances surrounding each of these Scholars. Additionally, he uncovers the schemes of the hizbiyyeen with regards to this test by expounding upon an insightful statement from Shaykh ’Ubayd Ibn ’Abdullaah al-Jaabiree. So let us proceed to the explanation of the Shaykh…
Shaykh ’Abdul-’Azeez al-Bura’ee Expounds upon Applying the Principle of Testing Individuals by their Love or Hatred of Ahlus-Sunnah in Present Times – Along with an Uncovering the Schemes of the Hizbiyyeen Towards the Salafee Scholars:
The noble Shaykh, ’Abdul-’Azeez Ibn Yahyaa al-Bura’ee – hafidhahullaah – was asked about testing people by individuals, is it from the manhaj of the Salaf, or not?
So he answered,
“There is confusion that has occurred with regards to this affair amongst some of the students of knowledge. And the reason for that is the manner of dealing with this affair. So some of them evoke within their minds an erroneous manner of dealing with this affair. So they say, ‘This is not correct,’ and he has a specific image in his mind. As for viewing this affair from its foundation, then testing people by individuals is an affair that was known amongst the Salaf.
أضحى ابن حنبل فتنة مأمونة…..وبحب أحمد يعرف المتنسك
وإذا رأيت لأحمد متنقصًــا…..فاعلم بأن ستوره ستهتـك
Ibn Hanbal sacrificed and proved trustworthy during the fitnah (trial, tribulation),
And it is with the love of Ahmad that the devout individual becomes known.
And when you see someone belittling Ahmad,
Then know that his disgraceful secret shall be exposed.
Yes. So the people used to test others with the love of Ahmad Ibn Hanbal (d.241H). So if someone loved Ahmad Ibn Hanbal, then he was a Sunnee. Likewise, there were others besides Ahmad Ibn Hanbal, I believe al-Mu’aafaa Ibn ’Imraan, [1] people tested others with him in some of the lands.
In any case, there is no problem in permitting this affair. However, who is the person that is being tested? And who is the person with him he is being tested? Yes, who is the person with him he is being tested?
This – may Allaah bless you – is considered enough of an answer to the question: testing the people by individuals is considered from the manhaj of the Salaf. However, a problem remains: Who is the individual by whom others can be tested?
Then I say: in this era, who is the individual by whom others can be tested? It is incumbent upon the students of knowledge and the mashaayikh to take note of this affair. So sometimes they look at a person of small status and they say that this is the one with whom the people must be tested. No, it is not necessary. It is not necessary that he have vast knowledge and he does not need noble status and does not need to be the most knowledgeable person upon the face of the earth. It is not necessary. Yes, because you want to issue a ruling upon a person by the love of so and so and by the absence of love for so and so.
So for example, it is not right to test the people by Shaykh Ibn Baaz (d.1420H) – ’alayhi rahmatillaah. This is not due to any deficiency in him. So that which I hold, that will get me closer to Allaah, is that there was no one nobler than Shaykh Ibn Baaz during his lifetime – rahmatillaahi ’alayhi.
Due to that, may Allaah bless you, I was in awe of a statement that was said by Shaykh ’Ubayd al-Jaabiree. He said concerning Shaykh Ibn Baaz, “Shaykh Ibn Baaz is revered by Ahlus-Sunnah and feared by the people of innovation.” This is a very important affair, because if you were to test a person by such an individual, such that if he loves him you love him and he if he hates him you hate him, then the people of innovation falsely manifest love for Ibn Baaz. Rather, the Soofiyyah and some of the Shee’ah prayed the funeral Prayer over him in absentia and they did not dare to revile him.
And the hizbiyyoon in the Kingdom (of Saudi Arabia) defend Ibn Baaz publicly and their speech outwardly demonstrates love for him. So if I were to love everyone who openly manifested love for Ibn Baaz, I would have to love the innovators. Does anyone from amongst the Surooriyyeen in Yemen and other than Yemen dare to revile Ibn Baaz? No! Rather, they praise him.
So due to this, if you were to make Ibn Baaz a trial for the people, it would mean that you would love those who were deserving of blame. And this affair is clear. However, the likes of Shaykh Rabee’ is correct to be used as a trial for the people, because no one dislikes him except an innovator. No one dislikes him, except an innovator. This is clear and the history of that is apparent.
Amazing book of Shaykh Saalih al-Fawzaan
With regards to Shaykh al-Fawzaan there is some further elaboration needed. If you were to ask about him in general, some of the innovators would defend him and they would mention him with goodness and they would praise him. However, if you were to elaborate upon his affair by saying, ‘O so and so! What is your view about the book, al-Ajwibatul-Mufeedah, by Shaykh al-Fawzaan?’ No one loves this book, except a Sunnee, and no one accepts this book, except a Sunnee.
How many times did Abul-Hasan (al-Ma‘ribee) sway from right to left and quote a fatwaa from here and a fatwaa from there and a fatwaa from there? And he was never able to even mention this book upon his tongue at all. And take another look! O brothers, the affair of this book is amazing. Do you recall that he quoted from the book, al-I’tisaam of ash-Shaatibee (d.790H)? Did you hear him quote from it? Did you hear him quote from as-Sunnah of Ibn Abee ’Aasim (d.287H) or ’Abdullaah Ibn Hanbal (d.290H), or from Sharh Usool I’tiqaad Ahlus-Sunnah of al-Laalikaa‘ee (d.418H)? Along with this, his students would immerse themselves in Majmoo’ul-Fataawaa of Ibn Taymiyyah (d.728H) due to the fact that Shaykhul-Islaam Ibn Taymiyyah speaks with abundant speech, which is good for clipping and clipping from it and one can present the speech outside of its true context, up until Ibn Taymiyyah is presented to you as a completely different person.
The point is that the book of Shaykh Saalih al-Fawzaan is good to test people with. However, with regards to Shaykh al-Fawzaan in general, do not think that an innovator will praise him and then you will love an innovator at that point because he outwardly manifests love for al-Fawzaan.
Shaykh Muqbil (d.1421H) – ’alayhi rahmatillaah – is good for testing the people with, because we have not seen an innovator, except that he dislikes him, except that he dislikes him. And if you find a man, who is a proponent of innovation, mentioning Shaykh Muqbil with goodness, then this man does not know Shaykh Muqbil. He does not know Shaykh Muqbil. Yes.
And likewise, there is Shaykh al-Albaanee (d.1420H) – ’alayhi rahmatillaah – the innovators had no love for him. Yes. These individuals – may Allaah bless you – are the mashaayikh, the Scholars, the noble Scholars. However, the innovators despise them because they expose the innovators. And Allaah aided Shaykh Ibn Baaz – ’alayhi rahmatillaah – by granting him victory up until the people of the east and the west revered him. And Allaah placed this reverence in the eastern and western regions of the earth. This was from Allaah the Mighty and Majestic. This was arranged by the Lord of the worlds. This is a very important elaboration. I hope that Allaah will benefit the listeners through it.
Fine, if Allaah so wills. In any case, the affair is as you have heard. The affair is as you have heard. And the issue is apparent with regards to the companions of Abul-Hasan (al-Ma‘ribee). Indeed, the boundaries have been defined and the paths have been pointed out, so there is no ambiguity remaining. May Allaah bless you. End of the Shaykh’s words.
Endnotes:
[1]: Here the author is referring to the statement of the Imaam, the Haafidh, Hibatullaah al-Laalikaa‘ee (d.418H) – rahimahullaah – who said: Ahmad Ibn ’Ubayd informed us, Muhammad Ibnul-Husayn informed us that Ahmad Ibn Zuhayr said: I heard Ahmad Ibn ’Abdullaah Ibn Yoonus saying, ‘Test the people of Mawsil with Mu’aafaa Ibn ’Imraan. So if they love him, then they are Ahlus-Sunnah, and if they hate him, then they are people of innovation. Likewise, the people of al-Koofah are to be tested with Yahyaa.” Refer to Sharh Usoolul-I’tiqaad (no. 58) of al-Laalikaa‘ee.
Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said in Majmoo’ul-Fataawaa (15/330),
Statement of Ibn Taymiyyah from Majmoo’ul-Fataawaa (15/330).
“And knowledge about the conditions of the people comes through the testimonies of people at times and through al-Jarh wat-Ta’deel at times and through testing and trial at times.”
Important Note:
Before moving into the rest of the article, we recommend that the reader peruse, “Testing Individuals by their Love or Hatred of Ahlus-Sunnah,” since it contains several examples of the Salaf speaking about testing people with love for the Scholars of Ahlus-Sunnah and hatred for the heads of innovation. The series of statements from the Salaf was derived mainly from Jamaal Ibn Furayhaan al-Haarithee’s collection, Lammud-Durril-Manthoor, which has received critical acclaim from Scholars such as Imaam Muhammad Ibn Saalih al-’Uthaymeen (d.1421H), Saalih Ibn Fawzaan al-Fawzaan and Saalih Ibn ’Abdul-’Azeez aalush-Shaykh, along with supplementary material from other works. However, this series will deal specifically with applying this principle of Ahlus-Sunnah in our times.
Shaykh Zayd Ibn Muhammad al-Madkhalee is Asked About Applying this Principle in Present Times:
The noble Shaykh, al-’Allaamah Zayd Ibn Muhammad al-Madkhalee – hafidhahullaah – was asked,
“What is the ruling on testing the people with individuals, regardless of whether they are Scholars of the Sunnah, or the heads of innovation? And is that ruling to be applied upon the modern day individuals? Benefit us, may Allaah reward you with goodness.”
The noble Scholar answered,
There is no doubt, my brother, that the Salafus-Saalih used to test the people with the Scholars who were known to be staunch upon the Sunnah and who were known for sound ’aqeedah (creed) and manhaj (methodology), and who were known for harshness against the people of desires and innovation. And I have become acquainted with some texts from the Salaf, each text contains an example of the people being tested by Ahlus-Sunnah. So whoever knew their excellence and loved them and mentioned them with goodness, then he was a person of Sunnah. And whosoever belittled them and dishonoured them, then he was a person of evil and innovation. And before you is an example from the many texts of the Salaf concerning this affair:
al-Ajwibatul-Athariyyah of Shaykh Zayd al-Madkhalee
Imaam al-Hasan Ibn ’Alee al-Barbahaaree (d.329H) – rahimahullaah – said, “And when you see a man loving Aboo Hurayrah (radiyallaahu ’anhu) and Anas Ibn Maalik and Usayd Ibn Hudayr, then know that he is a person of Sunnah if Allaah so wills.
And when you see a man loving Ayyoob (d.131H) and Ibn ’Awn (d.151H) and Yoonus Ibn ’Ubayd (d.139H) and ’Abdullaah Ibn Idrees al-Awdee and ash-Sha’bee (d.103H) and Maalik Ibn Maghool and Yazeed Ibn Zuray’ and Mu’aadh Ibn Mu’aadh and Wahb Ibn Jareer and Hammaad Ibn Salamah (d.167H) and Hammaad Ibn Zayd (d.179H) and Maalik Ibn Anas (d.179H) and al-Awzaa’ee (d.157H) and Zaa‘idah Ibn Qudaamah, then know that he is a person of Sunnah.
And when you see a man who loves Ahmad Ibn Hanbal (d.241H) and al-Hajjaaj Ibn Minhaal and Ahmad Ibn Nasr and he mentions them with goodness and he speaks with their speech, then know that he is a person of Sunnah.” [1]
And you said in your question, “And is this ruling to be applied upon the modern-day individuals in these times of ours?”
And the answer is yes. The people are to be tested in every time and place with Ahlus-Sunnah in ’aqeedah and Sharee’ah, those who have devoted themselves to the preservation of the Sunnah and understanding its meanings and texts and acting in accordance to it and defending it.
And testing the people with Ahlus-Sunnah is not confined to a specific individual or individuals. Rather, the people may be tested with every person of Sunnah in every time and place in the manner that I have described. Likewise, the people are to be tested with the people of innovation who call to it.
So from ’Uqbah Ibn ’Alqamah who said, ‘I was with Ata‘ah Ibnul-Mundhir. So some of the people in the gathering said, ‘What do you say about the man who sits with Ahlus-Sunnah and mingles with them, but when the people of innovation are mentioned, he replies, ‘Let us leave alone their mention, do not mention them.” Arta‘ah replied, “He is with them, do not be deceived by his affair.” He said: So I objected to the statement of Arta‘ah. He said: So I went to al-Awzaa’ee (d.157H), since he was skilled in these issues. So when I reached him, he said, ‘Arta‘ah has spoken truthfully. And the correct statement is what he said. This individual prohibits their mention, so when will they be warned against when we do not praise their mention?!” [2]
And al-Awzaa’ee (d.157H) – rahimahullaah – said, “Whosoever is able to hide his innovation from us, his friends do not remain hidden from us.” [3]
And al-’Ukbaree (d.387H) – and he is Ibn Battah – said, “And when Sufyaan ath-Thawree arrived at al-Basrah, he began looking into the affair of ar-Rabee’ – meaning, Ibn Subayh – and his status amongst the people. He asked, “What is his madhhab?” They replied, “He has no madhhab but the Sunnah.” Sufyaan said, “Who are his close companions?” They said, “The people of al-Qadr.” He said, “Then he is Qadaree.” [4] End of Shaykh Zayd’s words. [5]
Testing Individuals with the Modern Day Scholars of Ahlus-Sunnah:
Shaykh Jamaal Ibn Furayhaan al-Haarithee said,
“And we say today without any hesitation: When you see a man loving and praising Ibn Baaz (d.1420H) and al-Albaanee (d.1420H) and al-’Uthaymeen (d.1421H) and al-Fawzaan and al-Luhaydaan and Amaan al-Jaamee (d.1417H) and Rabee’ al-Madkhalee and al-Waadi’ee (d.1421H) and an-Najmee (d.1429H) and Zayd al-Madkhalee and al-Burjiss (d.1425H) and ’Abdul-’Azeez aalush-Shaykh and Saalih aalush-Shaykh and their likes, then know that he is a person of the Sunnah, if Allaah so wills. And when you see someone who differentiates between this and that, from those whom we have mentioned, then know that he is not upon the path. And Allaah knows best.” [6]
Statement of Aboo ‘Uthmaan as-Saaboonee – ‘Aqeedatus-Salaf Ashaabul-Hadeeth (p. 113).
“And I add onto these individuals whom Qutaybah (d.240H) – rahimahullaah – has mentioned, those whom the one who loves them is a person of Sunnah. They are from the Imaams of Ahlul-Hadeeth who are taken as an example, and the people are guided by their guidance and the people count themselves as being from their group and followers and party and other groups are found following their narrations, from them are: Muhammad Ibn Idrees al-Matlabee (d.204H): the Imaam, the magnificent leader, he was a great blessing upon the people of Islaam and the Sunnah, prosperous, inspirational, inspired and upright. He was an individual who acted in accordance to the Religion of Allaah and the Sunnah of His Messenger (sallallaahu ’alayhi wa sallam) by aiding them and defending them, to an extent that was not done by the Scholars of his time, nor those who came after him.
And from those who came before ash-Shaafi’ee – rahimahullaah – were: Sa’eed Ibn Jubayr (d.95H) and az-Zuhree (d.124H) and ash-Sha’bee (d.103H) and at-Taymee (d.143H). And those who came after them are: al-Layth Ibn Sa’d al-Misree (d.175H) and al-Awzaa’ee (d.157H) and ath-Thawree (d.161H) and Sufyaan Ibn ’Uyaynah al-Hilaalee (d.198H) and Hammaad Ibn Salamah (d.167H) and Hammaad Ibn Zayd (d.179H) and Yoonus Ibn ’Ubayd (d.139H) and Ayyoob as-Sakhtiyaanee (d.131H) and Ibn ’Awn (d.150H) and those like them.
And after them are the likes of: Yazeed Ibn Haaroon al-Waasitee (d.206H) and ’Abdur-Razzaaq Ibn Hammaam as-San’aanee (d.211H) and Jareer Ibn ’Abdul-Hameed al-Dubee (d.188H).
And after them are the likes of: Muhammad Ibn Yahyaa adh-Dhuhalee (d.258H) and Muhammad Ibn Ismaa’eel al-Bukhaaree (d.256H) and Muslim Ibnul-Hajjaaj al-Qushayree (d.261H) and Abee Daawood as-Sijjistaanee (d.275H) and Abee Zur’ah ar-Raazee (d.264H) and Abee Haatim ar-Raazee (d.277H) and his son (d.328H) and Muhammad Ibn Muslim Ibn Waarah ar-Raazee (d.270H) and Muhammad Ibn Aslam at-Toosee (d.242H) and Abee Sa’eed ’Uthmaan Ibn Sa’eed ad-Daarimee as-Sijzee (d.280H) and Imaam Muhammad Ibn Ishaaq Ibn Khuzaymah an-Naysaabooree (d.311H) – the one who used to be called the Imaam of the Imaams and upon my life he was the Imaam of the Imaams in his time and age – and Abee Ya’qoob Ishaaq Ibn Ismaa’eel al-Bastee (d.303H) and al-Hasan Ibn Sufyaan al-Fasawee (d.303H) and my paternal grandfather: Abee Sa’eed Yahyaa Ibn Mansoor az-Zaahid al-Harawee (d.292H) and Abee Haatim ’Adiyy Ibn Hamdawayh as-Saaboonee and his sons the two swords of the Sunnah: Abee ’Abdullaah as-Saaboonee and Abee ’Abdur-Rahmaan as-Saaboonee and other than them from the Imaams who held fast to the Sunnah, aided it, called to it and practiced it.” [7]
In his lessons on the book ’Aqeedatus-Salaf Ashaabil-Hadeeth, al-’Allaamah Muhammad Ibn Haadee al-Madkhalee – hafidhahullaah – commented on this statement of as-Saaboonee,
“So these individuals whom the author has mentioned are from the main Imaams of hadeeth – rahimahumullaah. And I add onto them: If you see a man in these times having hatred for Shaykhul-Islaam Ibn Taymiyyah (d.728H) and his student Ibnul-Qayyim (d.751H) and having hatred for Ibn Ibn Katheer (d.774H) and having hatred for adh-Dhahabee (d.748H) and having hatred from Muhammad Ibn ’Abdul-Wahhaab (d.1206H) and having hatred for the Imaams of the da’wah and calling them derogatory names and reviling them… And in these times of ours, you find someone having hatred for the likes of our Shaykh, the Shaykhul-Islaam of this era, Shaykh ’Abdul-’Azeez Ibn Baaz (d.1420H) – rahimahullaah – and also the Imaam of hadeeth in this era Shaykh Naasirud-Deen al-Albaanee (d.1420H) and Shaykh Muhammad Ibn Saalih al-’Uthaymeen (d.1421H). If you see a man having hatred for those ones… Likewise, our Shaykh, Shaykh Rabee’ and our Shaykh, Shaykh Ahmad Ibn Yahyaa an-Najmee (d.1429H) and our Shaykh, Shaykh Zayd and likewise Shaykh Saalih al-Fawzaan and other than them such as Shaykh Saalih al-Luhaydaan and the Muftee (i.e. Shaykh ’Abdul-’Azeez aalush-Shaykh) and other than them from amongst those who are like them… If you see a man reviling them, then know that he is upon evil. Why? Because he does not hate them due to their personalities and them as individuals. Rather, he only hates them due to what they are upon from the Sunnah and hadeeth. And everyone makes mistakes. However, having hatred for these individuals only occurs due to what they carry from the Religion and the Sunnah, because these individuals are the carriers of the Sunnah in the later times. And in these days, they are the ones who aid it and they defend it and they refute the people of desires and innovation. So you will find that the one who reviles them does not do so because of them as individuals. He only hates them due to their ’aqeedah and their da’wah, which they are upon. So when you see someone reviling the likes of these individuals, then be suspicious of him because the one with a righteous heart and love for the Sunnah and its people does not revile them. Only the one who has a disease in his heart reviles them. We ask Allaah for protection and safety.” End of the Shaykh’s words.
Endnotes: [1]: Refer to Sharhus-Sunnah (p. 163) of al-Barbahaaree, with the checking of ’Abdur-Rahmaan Ibn Ahmad al-Jumayzee. [2]: Refer to Taareekh Dimashq (8/15) of al-Khateeb al-Baghdaadee. [3]: Refer to al-Ibaanah (2/479) of Ibn Battah. [4]: Refer to al-Ibaanah (2/453) of Ibn Battah. [5]: Refer to al-Ajwibatul-Athariyyah ’anil-Masaa‘ilil-Manhajiyyah (p. 24-27) of Zayd al-Madkhalee. [6]: Refer to: سئل الشيخ الفقيه عبيد الجابري عن حال جمعية احياء التراث في الرياض
[7]: Refer to ’Aqeedatus-Salaf Ashaabil-Hadeeth (p. 113), with the checking of Abul-Yameen al-Mansooree.
The Excellence of the Scholars of the Salaf in Safeguarding the Religion:
Imaam Ahmad Ibn Hanbal (d.241H) wrote in his famous work, ar-Radd ’alal-Jahmiyyah waz-Zanaadiqah (p. 55-56) of the Daaruth-Thabaat print, 1st edition, 1425H, some introductory words that are repeated often in Salafee gatherings up until today,
Famous introductory words of Imaam Ahmad Ibn Hanbal (d.241H)
“All praise is for Allaah who, in every age and intervals between the Prophets, raises up a group from the people of knowledge, who call the misguided to guidance and patiently bearing ill-treatment and harm. With the Book of Allaah, they give life to the dead, and by Allaah’s Light they give sight to the blind. How many a person killed by Iblees have they revived. How many people astray and wandering have they guided. How beautiful their effect has been upon the people, and how vile the people have been towards them. They expel from the Book of Allaah the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignorant-ones – those who uphold the banner of innovation and who unleash the fitnah (trial and discord), who differ about the Book, oppose the Book and agree to oppose the Book. Those who speak about Allaah and His Book without knowledge, and who argue about what is ambiguous in the Book, and deceive the ignorant with such ambiguities. So we seek refuge in Allaah from the fitan (trials and discord) of the misguided-ones.”
Refutation upon the Jahmiyyah and the Heretics – Imaam Ahmad Ibn Muhammad Ibn Hanbal (d.214H)
Imaam Muhammad Amaan al-Jaamee (d.1417H) and al-’Allaamah Rabee’ Ibn Haadee Have Safeguarded the Ummah in Modern Times Against the Plots of the Ikhwaanul-Muslimeen:
This is a phenomenon we continue to see from the Scholars in our times. Truly, a modern-day example of such Scholars can be found in the likes of Shaykh Muhammad Amaan Ibn ’Alee al-Jaamee (d.1417H) – rahimahullaah – and Shaykh Rabee’ Ibn Haadee al-Madkhalee – hafidhahullaah.
“And the fitan (trials, tribulations) have not ceased to overcome the Muslims, from the callers to fitan and those who split up the Muslims, up until there emerged in these times a dangerous da’wah, a dangerous and political da’wah. It is the da’wah of the Ikhwaanul-Muslimeen.
It emerged in the Arab world and manifested political work and set out to expose the rulers. And it began to wage war against the authorities and it did not give any importance to al-’aqeedah (belief, creed), up until it squandered the beliefs of the Muslims and up until it split up their unity and it allied itself with the Raafidah of Iran. And they joined hands with the polytheists. Rather, with the Jews and the Christians.
It is a wicked da’wah. It is a da’wah that has split up the Muslims in every Arab and Islaamic country. However, Allaah fore-ordained Scholars who would stand in opposition to these false and innovated orientations. So Allaah fore-ordained Rabbaanee Scholars [1] who would expose and lay bare these wicked political orientations. From them was our Shaykh, al-Imaam, al-’Allaamah Muhammad Amaan Ibn ’Alee al-Jaamee (d.1417H) – rahimahullaahu ta’aalaa – from the land of Africa. So the Religion does not recognize an Arab, or an African, or a white person, or a black person. However, the Religion recognizes the one who holds fast to the Book and the Sunnah. So Allaah aids him and raises him in esteem. So Allaah brought about victory through the da’wah of this Scholar and Allaah exposed the reality of the da’wah of al-Ikhwaanul-Muslimeen; this political da’wah, which split up the Muslims and brought about revolutions in the name of change.
Likewise, there emerged our Shaykh, Shaykh Rabee’ Ibn Haadee al-Madkhalee – hafidhahullaah – who exposed this wicked da’wah, this political da’wah, which opposes the Book and the Sunnah, and which opposes what the Companions (radiyallaahu ’anhum) were upon, and which opposes what the Salaf were upon. They (i.e. the Ikhwaanul-Muslimeen) call to political work and they do not give importance to ’aqeedah and Tawheed. And they form alliances with the Raafidah and Iran and they fight Ahlus-Sunnah and Islaam in the name of Islaam and Jihaad, as they claim. [2] So Allaah exposed their plots and the common-folk became aware of the danger that this group poses, let alone the Scholars, and let alone the students of knowledge and the teachers.
So this is how Allaah disgraces the people of innovation and exposes them. And Allaah fore-ordains sincere and truthful Rabbaanee Scholars who hold fast to the Book and the Sunnah. So Allaah has made manifest at the hands of these Scholars the faults of these groups and He has exposed their realities and their political aims, which split up the Muslims.” [3]
Shaykh Rabee’ Ibn Haadee al-Madkhalee Defends his Shaykh, Imaam Muhammad Amaan al-Jaamee (d.1417H) and Testifies to His Mastery of ’Aqeedah:
“It is obligatory to subdue the people of innovation. And it is obligatory to publicize their affair and to warn against them. This is what our Salaf used to do.” – Shaykh Muhammad Amaan Ibn ‘Alee al-Jaamee (d.1417H)
A questioner said in the midst of his question, “So you find them speaking about the callers to Salafiyyah, to the extent that one of them who studies the books of ’aqeedah in this country mocks Shaykh Muhammad Amaan saying, ‘’aqeedah, ’aqeedah!!!’ They mock Shaykh Muhammad Amaan al-Jaamee and they praise Suroor from atop the pulpit saying that he is Zaynul-’Aabideen. And he is the one whom Shaykh Ibn Baaz (d.1420H) said about his speech concerning ’aqeedah that this speech is apostasy from Islaam and this book must be torn up. [4] And they praise such a caller.”
Shaykh Rabee’ Ibn Haadee al-Madkhalee answered,
“With regards to those youth who ridicule him, by Allaah I have not tasted the sweetness of ’aqeedah in Tawheedul-Asmaa‘ was-Sifaat especially, except at the hands of this man: Shaykh Muhammad Amaan. By Allaah he was familiar with it and he presented it exceptionally. And by Allaah, if those who are mocking him were to get the opportunity to study under him, it would be nobility and an honour for them. By Allaah, I have not seen anyone better in studying the ’aqeedah, or anyone like this man in presenting it. And I have gone to those who were more knowledgeable and older than him. However, by Allaah, I have not seen anyone like this great man, he had mastered the presentation of the ’aqeedah. So these ones are ridiculing him?!”
Major Scholars of Our Times Have Testified to Shaykh Rabee’s Acumen in Refuting Ideologies and Orientations that are Foreign to the Salafee Manhaj:
Shaykh ’Alee Ibn Yahyaa al-Haddaadee – hafidhahullaah – said,
“During one of Shaykh Rabee’ Ibn Haadee al-Madkhalee’s blessed visits to the city of Riyadh – may Allaah protect it – I accompanied Shaykh Rabee’ along with a groups from the students of knowledge, and from them was the Shaykh’s son: Dr. Muhammad Ibn Rabee’, the former professor at the Islaamic University. So we visited the noble Shaykh, Saalih al-Atram – rahimahullaahu ta’aalaa – in his home. Indeed, Shaykh Saalih greeted Shaykh Rabee’ with a great reception. And the discussion centered around various topics.
However, I will never forget the praise that Shaykh Saalih had in that gathering for Shaykh Rabee’. He said words to the effect, “We did not used to know these manaahij (methodologies), except after reading your books.” [5]
The collected works of Shaykh Rabee’ Ibn Haadee al-Madkhalee
Shaykh Abul-’Abbaas ’Aadil Ibn Mansoor – hafidhahullaah – commented upon the statement of Imaam Ibnul-’Uthaymeen (d.1421H), “No Salafiyyah and no Ikhwaan. The obligation is for all of the Muslims to be upon one ’aqeedah.” He said,
“There is no hizb (party) named Salafiyyah and no hizb named al-Ikhwaan and no hizb named at-Tableegh. So we turn the statement of the Shaykh against them. And the Shaykh did not mean ad-Da’watus-Salafiyyah and he did not intend the Salafee manhaj. Due to this, one day the Shaykh made a statement about Shaykh Rabee’ that I have not heard him say about anyone else. Ibnul-’Uthaymeen was an Imaam in knowledge, an Imaam in zuhd (asceticism), an Imaam in fiqh (jurisprudence) and an Imaam in referring back to the truth. The rulers used to visit Ibnul-’Uthaymeen and they would sit in his gathering and drink coffee with him, like any other individual from the people. And he had those clear affairs that have been documented and witnessed, but despite that, on the day that he was asked about Shaykh Rabee’, after knowing that Shaykh Rabee’ was a true Salafee and not part of a hizb proclaiming itself as Salafiyyah, what did he answer? He said, “The likes of Shaykh Rabee’ is asked about me and I am not to be asked about him.” [6]
Endnotes:
[1]: The Rabbaanee Scholar is one possessing deep knowledge and who acts in accordance to his knowledge and teaches it to others in accordance to their level. Refer to Fathul-Baaree (1/214) of al-Haafidh Ibn Hajr (d.852H). Imaam Ibnul-Qayyim (d.751H) said, “The Salaf were agreed that a Scholar does not deserve the title of Rabbaanee until he recognises and knows the truth, acts upon it, and teaches it to others. So whosoever has knowledge, acts upon it, and teaches this knowledge to others, is considered from the Rabbaaniyyeen.” Refer to Zaadul-Ma’aad fee Hadee Khayril-’Ibaad (p. 11) of Ibnul-Qayyim.
[2]: Imaam Muhammad Naasirud-Deen al-Albaanee (d.1420H) said, “I say therefore that it is not correct to say that the Ikhwaanul-Muslimeen are from Ahlus-Sunnah, because they wage war against the Sunnah.” This can be heard on the 356th cassette of the Silsilatul-Hudaa wan-Noor series, entitled, “Hiwaar ma’a Ahad Atbaa’ Muhammad Suroor”, at approximately 24 minutes and 51 seconds into the recording.
[3]: Taken from a Friday sermon delivered by Shaykh ’Abdullaah adh-Dhufayree on the 20th of Rabee’ul-Awwal 1434H.
[4]: The questioner is referring to when the statement of Muhammad Suroor Zaynul-’Aabideen was presented to the noble Scholar.
Shaykhul-Islaam ’Abdul-’Azeez Ibn ’Abdullaah Ibn Baaz (d.1420H) – rahimahullaah – was asked in the audio cassette, Aafaatul-Lisaan, “The author of the book, Manhajul-Anbiyaa‘ fid-Da’wah ilallaah, “Indeed, I have perused the books of ’aqeedah. So I found that all of them are dull and dry, because they are texts and rulings.” So what is your opinion concerning this speech?
The Shaykh answered,
“This is a grave error. All of them are dull and dry!!! I seek refuge with Allaah. The sound ’aqeedah is not dull and dry. It is, ‘Allaah said,’ and ‘His Messenger said.’ If he described the Qur‘aan and the Sunnah as being dull and dry, then this is apostasy from Islaam. We ask Allaah for protection.
This dryness is in turning away from the Religion of Allaah the Exalted, this is dryness. Turning away from the Religion of Allaah and not acting upon the Sharee’ah of Allaah is called dryness. Additionally, it is called extremism. The dull and dry one is the one who turns away from the Religion of Allaah. The one who writes about ’aqeedah and teaches the people the correct ’aqeedah and whatever the Salafus-Saalih were upon, this one is not dull and dry. This is the manhaj of the Prophets. This is the manhaj of the Prophets in calling to Allaah and in clarifying the correct ’aqeedah and warning against whatever opposes it. This statement is weak and wicked.”
He was then asked, “Is it permissible to sell this book?”
He replied,
“If this statement is in the book, then it is not permissible to sell it. It is obligatory to tear it up if this statement is within it. We hope from the writer of the questions that he shows us if it is being sold or not.”
Recently, Shaykh Muhammad Baazmool gave a lecture via tele-link to the Ibn Qayyim al-Jawziyyah Institute in Benghazi, Libya after the Maghrib Prayer on the 4th of Sha’baan, 1434H, entitled: Juhoodus-Salaf fee Siyaanatis-Sunnah wat-Tahdheer minal-Bida’ wa Ahlihi (Exertion of the Salaf in Safeguarding the Sunnah and Warning against Innovation and its People). In this lecture, he addressed the following doubts concerning al-Jarh wat-Ta’deel:
The science of al-Jarh wat-Ta’deel was confined to the time of the hadeeth narrators and does not exist in our times.
The science of al-Jarh wat-Ta’deel is confined to criticism of hadeeth narrators and criticizing the people of innovation is not included within it.
Shaykh Muhammad Ibn ’Umar Baazmool – hafidhahullaah – said,
“And the speech concerning al-Jarh wat-Ta’deel is not limited to the narrators of hadeeth. Rather, Ahlus-Sunnah speak in terms of jarh (criticism) and ta’deel (praise) with regards to everyone who embarks upon conveying knowledge and Religion. Due to that, Ibn Seereen (d.110H) and other than him from amongst the Salaf mentioned, “Indeed, this knowledge is Religion. So look to whom you take your Religion.”
And there occurs that some of the Salaf said, “When they wanted to take the hadeeth from an individual, they would ask about him so much so that the people would think they wanted to marry that individual off.”
And this should clarify to you that the door of al-Jarh wat-Ta’deel is open up until the Hour, or up until knowledge has ended, because the topic knowledge is necessarily in need of confirmation (tathabbut). Confirmation (at-tathabbut) is inescapable. So the one who is unknown, or majhoolul-’adaalah (i.e. his integrity is unknown), then his hadeeth is not accepted, as is proven by the understanding of the statement of Allaah the Glorified and Exalted. So the benefit learned from this aayah is that the news conveyed by the faasiq (disobedient sinner) is not accepted. And the understanding of this aayah is that news conveyed by the one whose integrity is unknown is also not accepted, because this aayah means that we are obligated by justice to accept news from the one who is upright and whose integrity is known. And as for the one whose integrity is not known, then his news is not accepted. Due to that, it is inevitable that we must not accept news, except from one is known for integrity (’adaalah) and the Scholars have testified that for him.
And news (khabr) here refers to information unrestrictedly, regardless of whether it is concerning the narrators of hadeeth, or if it is information about issues of knowledge and Religion, or any type of general information. So we do not accept news, except from an upright person whose integrity is well known. And upon this foundation, the science of al-Jarh wat-Ta’deel is not confined to the topic hadeeth narrators. Rather, it is in every topic of information.
And I intend by the topic of narrators: the topic of hadeeth and the narrators of hadeeth and those who document the hadeeth.
Therefore, we have speech concerning the narrators in terms of jarh and ta’deel and speech about all those who embark upon conveying knowledge, up until their integrity is known so their news is accepted, or their integrity is unknown, so one refrains and does not accept their news.”
Shaykh Muhammad has an article clarifying the same issues, therein he says,
“So the science of al-Jarh wat-Ta’deel and the speech concerning it is not closed up until the Hour is established, as long as there is Islaam. Why?! I say: The affair of testimonies in court and feuds and disputes are established upon the foundation of al-Jarh wat-Ta’deel. So as long as mankind exists, then there will be disagreement there will be feuding and dispute. And as long as there is a dispute, then there will be courts and judges. And as long as there are judges, then it is inevitable that there will be judges. And it is inevitable that there will be those who will vouch for them. So due to this, al-Jarh wat-Ta’deel cannot be confined to a time, nor a place. We only say that as long as Islaam exists, then al-Jarh wat-Ta’deel will exist. And the least significant of topics that I am mentioning to you is the topic of testimonies, it is well known from the topics of fiqh (jurisprudence) and whatever results from that such as the topics of judgement, the courts and the disputes. There is also whatever is connected to the application of Allaah’s judgements, for example: killing the game in the state of ihraam. Two trustworthy witnesses from amongst you must testify to this. It means that al-Jarh wat-Ta’deel is inescapable, in order to distinguish the one who possesses integrity from the others. So if they are disparaged (jarh), then their speech is not accepted. And such is the case with the other topics in the Sharee’ah which necessitate al-Jarh wat-Ta’deel. Based upon this, we say: speaking about the men in terms of jarh (criticism) and ta’deel (praise) is from the sciences connected to al-Jarh wat-Ta’deel.
Take for example the topic of seeking knowledge and the etiquette of seeking knowledge. As long as Islaam exists and Islaamic knowledge is sought, then al-Jarh wat-Ta’deel will exist. One of the Salaf said, “When they wanted to take the hadeeth from an individual, they would ask about him so much so that the people would think they wanted to marry that individual off.” And another said, “Indeed, this knowledge is Religion. So look to whom you take your Religion.” What is the meaning of this speech? The meaning of this speech is that you will be in need of al-Jarh wat-Ta’deel as long as you are in search of Islaamic knowledge. [1] So who says that al-Jarh wat-Ta’deel is specific only to the chain of narrators in the asaaneed, meaning the biographical books about the narrators only, who says this?! Islaam’s adaptation varies with regards to this. You are in need of knowing al-Jarh wat-Ta’deel in very many affairs from the issues that have been mentioned by the Scholars in the topic of the Prayer and the issue of praying behind a proponent of innovation. Speaking out against the person of innovation is al-Jarh wat-Ta’deel. Speaking about the conditions of the people with regards to innovation and the Sunnah is speech about al-Jarh wat-Ta’deel. In the topic of medicine and medical treatment, the Scholars have stipulated that the speech of a trustworthy Muslim physician is accepted. This means, that there could be a Muslim physician who is not trustworthy. And to say that he is not trustworthy is al-Jarh wat-Ta’deel. And when we arrive at the affairs of da’wah, a caller comes and says that he is a caller to Islaam and he wants to invite us, for example. This is an affair of seeking knowledge and we must know that this caller has been praised by the people of knowledge, or he has not been praised by the people of knowledge! Therefore, it cannot be said, “O my brother, al-Jarh wat-Ta’deel has ended and its time has passed and it is connected to the narrators and there is not jarh or ta’deel amongst us now.”
Shaykh al-Albaanee (d.1420H) is a sign from amongst the signs in this age in hadeeth. He described Shaykh Rabee’ as the flag bearer of al-Jarh wat-Ta’deel in these times!! So if this description was inapplicable, then the first of the people to reject it and not use it in reference to a man living in these times would have been Shaykh al-Albaanee, because he was from the people who specialized in it. And Allaah knows best.” [2]
Endnotes:
[1]: BENEFIT: The understanding described by Shaykh Muhammad Baazmool for al-Jarh wat-Ta’deel existed well before the fourteenth century, much to the dismay of its deniers today. One such example is Imaam Muhammad Ibn Ismaa’eel as-San’aanee (d.1189H). In his commentary on Bulooghul-Maraam, entitled Subulus-Salaam, in the 4th volume of the Maktabatul-Ma’aarif print, with the comments of al-Albaanee (d.1420H), as-San’aanee says on (p. 554) whilst speaking about the exceptions to gheebah (backbiting),
Statement of Muhammad Ibn Ismaa’eel as-San’aanee (d.1189H)
“Fourthly: Warning the Muslims against deception, such as jarh (criticism) of the narrator and the witnesses and whosoever puts himself forward to teach and to issue religious verdicts without being qualified. And the proof is the statement of the Prophet (sallallaahu ’alayhi wa sallam), “What an evil brother he is to his family.” [Related by al-Bukhaaree (no. 6032).] And the Prophet (sallallaahu ’alayhi wa sallam) said, “As for Mu’aawiyah, then he is very poor.” And that occurred when Faatimah Bint Qays came to the Prophet (sallallaahu ’alayhi wa sallam) seeking his permission and his consultation and she mentioned that both Mu’aawiyah Ibn Abee Sufyaan and Aboo Jahm had proposed to her. So he (sallallaahu ’alayhi wa sallam) replied, “As for Mu’aawiyah, then he is very poor and has no wealth and as for Aboo Jahm, then his staff does not leave his shoulder.” Then he said, “Marry Usaamah.” [Related by Muslim (no. 1480)] To the end of the hadeeth.”
The Quintessential Gathered Advices and Instructions of ash-Shaykh Rabee’ to the Youth
Al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee
[Q]: What is our position if the Scholars differ regarding the praise or the criticism of one of the callers?
[A]: The position for the one who has fiqh (understanding), as the principles of al-Jarh wat-Ta’deel are clear as the sun, is that the detailed criticism takes precedence over the general praise. This is the case if there is a conflict between the praise and criticism. If the praise and criticism conflicts, the detailed criticism is given precedence. You will not find a Scholar from this Ummah in opposition to this (principle), but however the people of sophistry who cultivate the youth upon nonsense and fallacious argumentation argue and arrogantly reject these principles.
As for the Scholars of the Sunnah, you will not find one who has opposition to this. They say, if a Scholar criticizes and that does not conflict with (the statement) of another Scholar, or it does conflict with (the statement) of another Scholar, then with them (i.e. the scholars) the criticism takes precedence over the praise. There are those who say that the criticism takes precedence over the praise in all circumstances, however what is correct is that if the criticism and praise conflicts, the (criticism) must be explained; so the detailed criticism is given precedence over the general praise.
Many of the people of misguidance today go to some of the Scholars and try to make apparent to them that they are Salafiyyeen so that they can acquire statements of praise from them (tazkiyyaat), and then they take those tazkiyyaat as a weapon to strike the Salafee methodology and to fight against its people, just as is happening with you now in Holland, France and other places.
Some of the people of falsehood and ignorance went to some of the scholars of the Salafee manhaj and they acquired from them tazkiyyaat by ways only known by Allah, for some lowly reasons, and it is to play with the intellects of the youth in the name of those tazkiyyaat to draw them away from the Salafee methodology and to divert them from this methodology and to cast them into the lowliness of misguided hizbiyyah (partisanship) and Allaah’s refuge is sought. This is something occurring where you are and you know of it. So it is upon the youth to pay attention to these principles and to pay attention to these people who play with the minds and emotions of the youth, and who play with the principles of Islaam, it’s foundations and texts. [1]
Endnotes: [1]: Refer to al-Lubaab (p. 502) of Rabee’ Ibn Haadee al-Madkhalee.
[Q]: May Allaah treat you well. This questioner from Morocco says: Our Shaykh, may Allaah treat you well. How do we refute those who say that Shaykh Rabee’ forces the people to perform tabdee’ (declaring an individual to be an innovator) of his enemies and that this is not from the Salafee manhaj at all?
[A]: I do not know that Shaykh Rabee’ forces the people to perform tabdee’ of his enemies. That which I know about the Shaykh – may Allaah preserve him, sustain him with health and wellness and prolong his life upon goodness – is that he is eager to spread the Sunnah and eager to clarify the Sunnah and eager to warn against innovation and against its people. So when he is asked a question, or someone from amongst the students of knowledge sits with him and that individual’s speech or question warrants that the Shaykh clarify the condition of Ahlus-Sunnah and the condition of the people of innovation and that he must describe the condition of the people who have been deceived by the innovation, then he clarifies that with evidence. And whenever he clarifies this with evidence, he only wants that this individual, who has listened to the evidence, especially if he is a student of knowledge who understands, that he comes out openly with this truth and that he clarifies this truth with evidence. So he does not force anyone to blindly follow him (taqleed) or to take his statement without evidence or proof. This is what we have come to know from the condition of Shaykh Rabee’ – hafidahullaah.
So we do not know that Shaykh Rabee’ forces the people to perform tabdee’ of his enemies. Shaykh Rabee’ only compels the people to follow the evidence. So once the proof has been pointed out and the ruling, along with the proof, that whatever so and so has done is an innovation, has been issued, and the Shaykh has clarified the entirety of this affair to a student of knowledge, then it becomes obligatory upon the student of knowledge to follow this evidence. And if he does not do so, then he has left the Book of Allaah and the Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) and the manhaj that the Salaf were upon.
And perhaps the one who quoted that Shaykh Rabee’ forces the people to perform tabdee’ of his enemies did not understand this circumstance and this situation. Keep in mind that Shaykh Rabee’ – hafidhahullaah – we do not know that he bears enmity towards those whom he bears enmity due to personal issues. And we do not know that he bears enmity towards those whom he bears enmity due to affairs of personal benefit. We only know from the Shaykh – and we do not praise anyone over Allaah – that he only bears enmity towards those whom he bears enmity and he warns against those whom we warns due to their opposition to the Book and the Sunnah and the manhaj of the Salafus-Saalih. And it is compulsory upon the people to follow the Book and the Sunnah and the manhaj of the Salafus-Saalih.
This is what we know with regards to Shaykh Rabee’ – hafidhahullaah – and we do not claim infallibility for him and we do not claim that he does not err and that he does not slip up. So he is only a human being. However, we say: this is what we know about the Shaykh. And Allaah know best. [1]
Endnotes: [1]: Taken from al-Liqaa‘ul-Maftoohil-Awwal for Shabakah Imaam Daaril-Hijratil-’Ilmiyyah with Dr. Muhammad Ibn ’Umar Baazmool, dated 23rd of Dhul-Qa’dah, 1433H.
[Q]: Does sincere tawbah (repentance) erase all of that which has preceded it from sins?
[A]: Allaah the Exalted said,
“Say: O My servants who have transgressed against themselves (by sinning), do not despair of the mercy of Allaah. Indeed, Allaah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.” [Sooratuz-Zumar 39:53]
So these sins of yours, regardless of whether they have occurred in private or otherwise, once you have repented with a truthful repentance, a sincere repentance (tawbah), then Allaah will forgive you for whatever has preceded.
So from Abee Sa’eed al-Khudree (radiyallaahu ’anhu), that the Prophet (sallallaahu ’alayhi wa sallam) said, “There was a man amongst those who came before you who killed ninety-nine people. So he asked about the most knowledgeable of the people in the earth. So he was directed to a monk. So he went to him and said, “I have killed ninety-nine people. So is there a tawbah for me?” So the monk replied, “No.” So the man killed him an completed one hundred people with him.
Then he asked once again about the most knowledgeable person in the earth. So he was directed to a Scholar. So he said, “I have killed one hundred people. So is there a tawbah for me?” So he replied, “Yes. And who stands between you and the tawbah? Move to such and such a place. Since, over there are people who worship Allaah. So worship Allaah with them and do not return to your land, since it is an evil land.” So he travelled half way there and then death overtook him. So the angel of mercy and the angel of punishment argued over him. So the angel of mercy said, “He came repentant, with a heart devoted to Allaah.” And the angel of punishment said, “He did not do any good, ever.” So an angel came to them in the form of a human being. So he arbitrated between them. So he said, “Measure his distances from the two lands. So whichever one he died closer to, then that is his end. So they measured the distances and found that he was closer to the land he had intended. So the angel of mercy took him.” Qataadah (d.104H) said, ‘So al-Hasan said, ‘He mentioned to us that as death approached him, he crawled upon his chest.” [1]
And there occurs in one of the narrations, “Indeed, Allaah said to the previous land, ‘Distance yourself from him.’ And He said to the other land, ‘Draw closer to him.’” And this is from the virtue, generosity and mercy of Allaah.
The point is that all sins: Shirk, kufr (disbelief), ilhaad (apostasy), zandaqah (heresy), zinaa (adultery, fornication), consuming intoxicants, drawing pictures, or any other sin… Once the servant repents from it with a sincere tawbah, then Allaah accepts this tawbah and he expiates these sins from him, except for the rights of the servants.
So there is a record of sins that are not forgiven and that this Shirk and kufr. And there is a record of sins that are not abandoned and that is the rights of the servants. So it is obligatory for these sins to be resolved in this worldly life before the Hereafter. So there is no deenaar or dirham, they are only good deeds. So this oppressed individual takes from your good deeds and that oppressed individual takes from your good deeds and so on. So if something remains with you after that, then you will enter Paradise. And if you do not have any good deeds left, and you still owe them something, you will take on their evil deeds and then you will be punished for those sins. [2]
Endnotes: [1]: Related by Muslim (no. 2766), Ibn Maajah (no. 2622) and Ahmad in al-Musnad (no. 10770). [2]: Refer to Fataawaa Fadeelatush-Shaykh Rabee’ Ibn Haadee al-Madkhalee (1/140).
[Q]: There has emerged in the arena a book entitled, Adwaa‘ Islaamiyyah ’alaa ’Aqeedah Sayyid Qutb wa Fikrihi (Islaamic Illuminations upon the Creed and Ideology of Sayyid Qutb), written by its author, Rabee’ al-Madkhalee. What is your view concerning this book and is the author from the people of knowledge who are known to you?
[A]: There is no doubt that the author is from the people of knowledge and a graduate of the Islaamic University and he was a student of the Scholars and he is well-known, and the praise is for Allaah. And you can look up whatever he has mentioned from errors, he has mentioned the pages. Look them up in Dhilaalul-Qur‘aan. So if you find that he was mistaken, then clarify his mistake, and if not, then it is obligatory to accept the truth. The obligation is to accept the truth. He mentioned the errors found in that book, along with their pages, he numbered them for you. You can refer back to them and look up the speech. So if you find a mistake, then notify the author about it – may Allaah reward you. And if you find the correct view, then it is obligatory upon you to accept the correct view.
Likewise, the Noble Shaykh – hafidhahullaah – was asked, “Indeed, in these days a book has come out entitled, Adwaa‘ Islaamiyyah ’alaa ’Aqeedah Sayyid Qutb wa Fikrihi (Islaamic Illuminations upon the Creed and Ideology of Sayyid Qutb). And the author concludes that Sayyid Qutb (k.1966H) fell into significant errors in ’aqeedah (creed). We hope – O Noble Shaykh – that you will inform us about your view concerning this book.”
So al-’Allaamah Saalih Ibn Fawzaan al-Fawzaan replied, “This is a fine deed and its doer is a doer of good, because he did not come with anything from himself. And he did not fabricate lies upon Sayyid Qutb, he only mentioned actual errors in his books. And he made note of them by mentioning the pages and quoting the speech. And as long as he does that, then there is no blame upon him. As long as he mentions the error and supports his statement with evidence and he documents that from the man’s own book, then he has fulfilled what was upon him. And everyone errs, Sayyid Qutb errs and others err. And the praise is for Allaah that the truth is the objective of the Believer. As long as the author does not come with something from himself, and he does not spread rumours about the man, and he does not lie upon the man, and he only quotes the man’s speech from his own books and he mentions the pages of the book, then he is free from rebuke. And this type of clarification is necessary because these books are in the hands of the youth and their author is considered to be from the leaders of the ideology.” [1]
Endnotes: [1]: Refer to Maa Yajib fit-Ta’aamul ma’al-’Ulamaa‘ (p. 32-33) of al-Furaydaan. BENEFIT – al-’Allaamah Saalih al-Fawzaan is from the Imaams of Islaam: al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee said, “So this was Maalik (d.179H), with whom ash-Shaafi’ee (d.204H) and al-Layth (d.175H) disputed in several issues, yet according to us he is from the prodigious Imaams of the Sunnah. And this ash-Shaafi’ee opposed Imaam Ahmad in several issues where the correct view was with Imaam Ahmad, and Ahmad has views that are less preponderant than others, yet according to us he is the Imaam of Ahlus-Sunnah after him (i.e. ash-Shaafi’ee) and up until today.
And Ibn Taymiyyah (d.728H) and Ibnul-Qayyim (d.751H) and Ibn ’Abdul—Wahhaab (d.1206H) and Ibn Baaz (d.1420H) and al-Albaanee (d.1420H) have issues in which we oppose them, and Ibnul-’Uthaymeen (d.1421H) and al-Fawzaan, yet they are Imaams of Islaam according to us.” Refer to Majmoo’ Kutub wa Rasaa‘il wa Fataawaa (10/277) of Rabee’ al-Madkhalee.
[1]: She holds fast to the Book of Allaah and the Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam), within the limits of her capability, upon the understanding of the Salafus-Saalih.
[2]: And it is also befitting for her to deal with the Muslims in a fine manner. Rather, even with the disbelievers. So Allaah the Mighty and Majestic says in his Noble Book,
“And speak to people good words…” [Sooratul-Baqarah 2:83]
And He says,
“Indeed, Allaah commands you to render trusts to whom they are due.” [Sooratun-Nisaa‘ 4:5]
And He also says,
“And when you testify, then be just.” [Sooratul-An’aam 6:152]
And Allaah the Glorified and Exalted said,
“O you who have believed, be persistently standing firm in justice, witnesses for Allaah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allaah is more worthy of both. So follow not personal inclination, lest you not be just. And if you distort your testimony or refuse to give it, then indeed Allaah is ever, with what you do, Acquainted.” [Sooratun-Nisaa‘ 4:135]
[3]: Likewise, it is obligatory upon her to maintain the Islaamic dress. And she must distance herself from the enemies of Islaam. Imaam Ahmad (d.241H) relates in his Musnad from the hadeeth of ’Abdullaah Ibn ’Umar (radiyallaahu ’anhumaa) who said, ‘The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, ‘Whosoever resembles a people, then he is from them.” [1]
And Allaah, the Lord of Might, says concerning the affair of the dress,
“O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves part of their outer garments. That is more suitable that they will be known and not be abused.” [Sooratul-Ahzaab 33:59]
And at-Tirmidhee (d.274H) relates in his Jaami’ from the hadeeth of ’Abdullaah Ibn Mas’ood (radiyallaahu ’anhu) who said, ‘The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, ‘The woman in an ’awrah (whatever is required to be covered). So when she goes out, the Shaytaan looks out for her.” [2]
[4]: And we advise her to treat her husband well if she desires a felicitous life. So the Prophet (sallallaahu ’alayhi wa sallam) said, “When a man calls his wife to his bed and she refuses, the Angels curse her.” [3] The hadeeth is agreed upon. And there occurs in Saheeh Muslim, “…except that the One who is above the heavens is angry with her.” [4]
[5]: Likewise, she must also carry out the upbringing of her children with an Islaamic upbringing. So al-Bukhaaree (d.256H) and Muslim (d.261H) relate in their Saheehs from the hadeeth of ’Abdullaah Ibn ’Umar (radiyallaahu ’anhumaa) who said, ‘The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, ‘Each of you is a shepherd and each of you will be questioned about his herd.” [5] And he mentioned that the woman is, “a guardian over the household of her husband and she will be questioned about her flock.” [6]
And there occurs in the Saheehayn (i.e. al-Bukhaaree and Muslim) from the hadeeth of Ma’qil Ibn Yasaar (radiyallaahu ’anhu) who said, ‘The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, ‘There is no shepherd whom Allaah has entrusted with a flock and then he does not sincerely render his trust, except that he will not find the fragrance of Paradise.” [7] So it is not permissible to pre-occupy her with the da’wah over the upbringing of her children.
[6]: Likewise, it is befitting for her to be pleased with whatever Allaah has judged from the excellence of the man over the woman. Allaah the Glorified and Exalted said,
“And do not wish for that by which Allaah has made some of you exceed others.” [Sooratun-Nisaa‘ 4:32]
And Allaah the Glorified and Exalted says,
“Men are in charge of women by right of what Allaah has given one over the other and what they spend for maintenance from their wealth. So righteous women are devoutly obedient, guarding in the husband’s absence what Allaah would have them guard. But those wives from whom you fear arrogance – first advise them; then if they persist, forsake them in bed; and finally, strike them. But if they obey you once more, seek no means against them.” [Sooratun-Nisaa‘ 4:34]
And there occurs in the Saheehayn from the hadeeth of Abee Hurayrah (radiyallaahu ’anhu) who said, ‘The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, ‘Treat women kindly, for woman was created from a bent rib, and the most crooked part of the rib is the top part. So if you should try to straighten it, it will break, but if you leave it as it is, it will remain crooked.” [8] So it is befitting for the woman that she remain patient upon whatever Allaah has decreed for her in terms of the man’s excellence over her. And this does not mean that she must be enslaved to him. The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, as occurs in the Jaami’ of at-Tirmidhee, “Treat the women kindly, since they are only wards amongst you. They do not have anything else over you. Indeed, you wives have a right over you. Indeed, you have a right over them. So your right over them is that they do not allow those whom you detest to trample your bed and that they do not allow into your household those whom you detest. And your right over them is that you treat them kindly with regards to their food and their clothing.” [9] And their occurs in the Sunan and in the Musnad of Imaam Ahmad (d.241H) from the hadeeth of Mu’aawiyah Ibn Haydah, that a man said, “O Messenger of Allaah! What is the right that our wives have over us?” He replied, “That you feed them whenever you eat and that you clothe them with whatever clothes you have an do not strike them in the face and that you do not rebuke them and that you do not separate from them, except within the house.” [10]
So what was it, may Allaah bless you? So it is befitting that all of us co-operate upon goodness. The man must deal with his wife in an Islaamic manner and he must aid her in seeking knowledge and he must aid her in calling to Allaah. And the woman must deal with her husband in an Islaamic manner and she must aid him in knowledge and in calling to Allaah and in good upkeep of the household. So Allaah the Mighty and Majestic says,
“And co-operate upon righteousness and piety and do no co-operate upon sin and transgression.” [Sooratul-Maa‘idah 5:2]
And Allaah is the One from whom aid is sought. [11]
Endnotes: [1]: Saheeh: Related by Aboo Daawood (no. 4031), Ahmad in al-Musnad (no. 5093). It was authenticated by al-Albaanee in Ghaayatul-Maraam (no. 109). [2]: Saheeh: Related by at-Tirmidhee (no. 1173). It was authenticated by al-Albaanee in Saheehut-Tirmidhee (no. 936). [3]: Related by al-Bukhaaree (no. 4897), Muslim (no. 2596), Aboo Daawood (no. 2141) and Ahmad in al-Musnad (no. 9379) [4]: Related by Muslim (no. 2595). [5]: Related by al-Bukhaaree (no. 853), Muslim (no. 1829), Aboo Daawood (no. 2928), at-Tirmidhee (no. 1705) and Ahmad in al-Musnad (no. 5145). [6]: Related by al-Bukharee (no. 2419) Muslim (no. 3408) and Ahmad in al-Musnad (no. 5990). [7]: Related by al-Bukhaaree (no. 6646), Muslim (no. 142) and ad-Daarimee in his Sunan (no. 2796). [8]: Related by al-Bukhaaree (no. 4890) and Muslim (no. 1468). [9]: Hasan: Related by Ibn Maajah (no. 1851) and at-Tirmidhee (no. 1163). It was authenticated by al-Albaanee in Saheehut-Tirmidhee (no. 929). [10]: Saheeh: Related by Aboo Daawood (no. 2142) and Ahmad in al-Musnad (no. 19509). It was authenticated by al-Albaanee in Ghaayatul-Maraam (no. 244). [11]: Taken from Majmoo’ul-Fataawaa an-Nisaa‘iyyah of Muqbil Ibn Haadee.
