The Quintessential Gathered Advices and Instructions of ash-Shaykh Rabee’ to the Youth
Appointing a Person as an Amir and Returning to Him When Differing Occurs – The noble Scholar, al-‘Allaamah Rabee’ Ibn Haadee al-Madkhalee was asked about a group of people who come together for the purpose of da’wah and appoint an Amir (leader) for themselves who they can refer to when differing occurs and they agree that whosoever disobeys him is not from them and that he is sinful. Translation by Abu Suhayl Anwar Wright
As a part of the Guidance of the Salaf in Ramadhaan Conference our dear brother ‘Abdul-Ilaah Lahmaamee will be reading the beneficial work by the Shaykh al-‘Allaamah Haafidh al-Hakamee (Rahimahullaah)
Here is the Audio from the 1st Class:
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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 third and final part of this series, we present the essay of the noble Scholar, the Imaam of al-Jarh wat-Ta’deel in our times, al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee – hafidhahullaah. So let us move on, in haste, to the words of the Shaykh…
What is the Ruling in Islaam Concerning Testing the People of Desires and Other Than Them?
The Imaam, the Mujaahid, Shaykh Rabee’ Ibn Haadee al-Madkhalee – hafidhahullaahu ta’aalaa said,
الحمد لله، والصَّلاة والسَّلام على رسُول الله، وعلى آله وصحبه، ومن اتَّبع هداه
So there is an abundance of speech surrounding the issue of testing the individuals from the people of desires and other than them. So I saw that it was obligatory to clarify the ruling of Islaam concerning it, relying upon the Qur‘aan and the Sunnah and the positions and statements of the Imaams of Islaam and the Sunnah concerning this affair, so that the Muslim could be upon clear insight and proof about the affair.
As for the Qur‘aan, then Allaah the Exalted said,
“O you who have believed, when the believing women come to you as emigrants, examine them. Allaah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful (wives) for them, nor are they lawful (husbands) for them.” [Sooratul-Mumtahinah 60:10]
As for the Sunnah, then the Messenger of Allaah (sallallaahu ’alayhi wa sallam) tested the slave girl. He said to her, “Where is Allaah?” She replied, “Above the heavens.” He said, “Who am I?” She replied, “You are the Messenger of Allaah.” So he said to her master, Mu’aawiyah Ibnul-Hakam as-Sulamee, “Free her, since she is a Believer.” [1]
Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said,
“So when a person wants to accompany a Believer, or a Believer wants to accompany someone, but immorality has been mentioned about him and it is said that he has repented from it, regardless of whether what said was true or false, then he must test the person with that which will make his immorality or righteousness apparent. Likewise, when he wants to grant someone leadership, he must test him, as ’Umar Ibn ’Abdul-’Azeez commanded his servant to test Ibn Abee Moosaa. So the servant said to him, “Indeed, you know my status with the Leader of the Believers. So how much will you give me if I were to suggest you as a leader to him?” So he gathered a large amount of wealth for him. So ’Umar knew that he was not fit for leadership. Likewise is the case with social dealings. And likewise is the case with servant boys and owners about whom it is known or about whom it has been said that they indulge in immorality. So when a man wants to buy him, he must test him, since the effeminate male is like the prostitute and his tawbah (repentance) is like her tawbah. 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.” [2]
So these tests are warranted for the one who does not dispute with the people of truth and he does not ally himself with the people of falsehood. So what about the people of falsehood themselves and the one who does dispute with the people of truth and he allies himself with the people of falsehood?
And as for the Salafus-Saalih who acted upon the Book and the Sunnah, then they made the test (imtihaan) the gauge by which they distinguished between Ahlus-Sunnah and the people of innovation and desires and between the trustworthy individuals from the narrators of hadeeth and the liars, the heedless and the weak ones. So from the Imaams from whom the imtihaan has been quoted are:
Imaam Muhammad Ibn Seereen (d.110H) – rahimahullaah,
“Indeed, this knowledge is Religion. So look from whom you take your Religion.” [3]
And he – rahimahullaah – also said,
“They did not used to ask about the isnaad (chain of narration). So when the fitnah (trial, tribulation) occurred, they said, ‘Name to us your men.’ So look to Ahlus-Sunnah and take their hadeeth. And look to the people of innovation and do not take their hadeeth.” [4]
So even though Ahlul-Hadeeth narrated from the people of innovation with conditions, from them was truthfulness, proficient memorization and trustworthiness, but the affair of al-imtihaan did not cease to be utilized by them. And they did not distinguish between Ahlus-Sunnah and the people of innovation, except by studying the conditions of the men and testing them through the methods that are well known to the people of knowledge.
And al-’Allaamah ’Abdur-Rahmaan Ibn Yahyaa al-Mu’allimee (d.1386H) – rahimahullaah – said in his book, ’Ilmur-Rijaal wa Ahammiyyatuhu, whilst he was speaking about al-Jarh wat-Ta’deel,
“Then came the time of the atbaa’ut-taabi’een (i.e. the third righteous generation of Muslims). So the weak narrators, the heedless ones, the liars and the heretics became abundant. So the Imaams embarked upon clarifying the conditions of the narrators and declaring the falsity of that which was not confirmed. So no land remained from the lands of the Muslims, except that there was a group of Imaams therein testing the narrators and trialing their conditions and the conditions of their narrations and following up their movements and their moments of inactivity and openly proclaiming to the people the ruling upon them.” [5]
And he – rahimahullaah – said,
“Ways to test the narrators:
And the Imaams had ways to test the narrators. From them was looking into the condition of the narrator (raawee) with regards to his safeguarding the acts the obedience and remaining away from disobedience and asking the people who knew him.
Al-Hasan Ibn Saalih Ibn Hayy said, ‘When we wanted to write from a man, we would ask about him up until it would we said, ‘Do you want to marry him off?” [6]
And from the ways of testing is that when he narrates ahaadeeth from a Shaykh who is living, to ask that Shaykh about these ahaadeeth.
And an example of this is the statement of Shu’bah (d.160H) who said, “Al-Hasan Ibn ’Amaarah said: al-Hakam informed me from Yahyaa Ibnul-Jazaar of seven ahaadeeth from ’Alee. So I asked al-Hakam about those. So he replied, “I have not heard anything from them.” [7]
And from the ways of testing is when he narrates from a Shaykh who has already died. So it must be said to the narrator: When were you born? And when did you meet this Shaykh? And where did you meet him? Then compare between his answers and what has been documented about the death of the Shaykh from whom he claims to be narrating and the place of his residence and the histories of his travels.
An example of this is what has come from ’Afeer Ibn Ma’daan that ’Umar Ibn Moosaa Ibn Wujayh narrated from Khaalid Ibn Ma’daan. ’Afeer said, ‘So I said to him, “In which year did you meet him?” He replied, “In the year 158H, during the military expeditions to Armenia.” I said, “Fear Allaah O Shaykh! Do not lie. Khaalid died in the year 154H. [8] I say to you additionally that he did not travel in a military expedition to Armenia.” [9]
And from the ways is to listen to the narrator of ahaadeeth from mashaayikh who have died. And then present these ahaadeeth to the trustworthy narrators who narrate from these mashaayikh. Then look to see if this narrator differs individually with something from their narrations, or opposes them, or adds onto them or omits something from them. So you will find them saying in the books of al-Jarh (disparagement, criticism), “He differed individually from the trustworthy narrators.” And, “There are manaakeer (rejected narrations) in his hadeeth.” And, “He errs and mixes up narrations,” and the likes of that. [10]
Imaam Ahmad Ibn ’Abdullaah Ibn Yoonus (d.227H) – rahimahullaah – said,
“Test the people of al-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, test the people of al-Koofah with Yahyaa.” [11]
Imaam Nu’aym Ibn Hammaad (d.228H) – rahimahullaah – said,
“When you see a person from al-’Iraaq speaking about Ahmad, then doubt his Religion. And if you see a person from al-Khurasaan speaking about Ishaaq Ibn Raahawayh (d.238H), then doubt his Religion. And if you see a person from al-Basrah speaking about Wahb Ibn Jareer, then doubt his Religion.” [12]
And Ja’far Ibn Abee ’Uthmaan at-Tiyaalisee said: I heard Yahyaa Ibn Ma’een (d.233H) – rahimahullaah – saying,
“When you see a man speaking about Hammaad Ibn Salamah (d.167H) and ’Ikrimah (d.13H) the freed slave of Ibn ’Abbaas (radiyallaahu ’anhumaa), then doubt his Islaam.” [13]
And Imaam ’Alee Ibnul-Madeenee (d.234H) – rahimahullaah – said in his ’aqeedah,
“And if you see a man loving Aboo Hurayrah (radiyallaahu ’anhu) and supplicating for him and asking Allaah to have mercy upon him, then have hope for him to attain goodness and know that he is absolved from innovations. And if you see a man loving ’Umar Ibn ’Abdul-’Azeez (d.101H) and mentioning his good qualities and spreading them, then know that this will lead to goodness if Allaah so wills. And when you see a man from the people of al-Basrah relying upon Ayyoob as-Sakhtiyaanee (d.131H) and Ibn ’Awn (d.151H) and Yoonus and at-Taymee and loving them and mentioning their good qualities often and taking them as examples, then have hope that he will attain goodness. Then after those ones came Hammaad Ibn Salamah and Mu’aadh Ibn Mu’aadh and Wahb Ibn Jareer. So these ones are a trial for the people of innovation. And when you see a man from the people of al-Koofah relying upon Talhah Ibn Musrif and Ibn Abjar and Ibn Hayyaan at-Taymee and Maalik Ibn Maghool and Sufyaan Ibn Sa’eed ath-Thawree (d.167H) and Zaa‘idah, then have hope for him. And after them came ’Abdullaah Ibn Idrees and Muhammad Ibn ’Ubayd and Ibn Abee ’Utbah and al-Muhaaribee, so have hope for the one who praises them.” [14]
And Imaam Ahmad Ibn Hanbal (d.241H) – rahimahullaah – said,
“When you see a man defaming Hammaad Ibn Salamah, then doubt his Islaam.” [15]
And Imaam al-Bukhaaree (d.256H) – rahimahullaah – said,
“’Ubaydullaah Ibn Sa’eed said: I heard ’Abdur-Rahmaan Ibn Mahdee (d.198H) saying after mentioning a hadeeth, “And when you see a man from al-Koofah mentioning Maalik Ibn Maghool, then trust him.” [16]
And Imaam Aboo Haatim ar-Raazee (d.277H) – rahimahullaah – said,
“When you see a Raazee and other than him hating Abaa Zur’ah (d.264H), then know that he is an innovator.” [17]
And Imaam Ahmad Ibn Asram Ibn Khuzaymah al-Maghfalee (d.285H) – rahimahullaah – said,
“When you see a man from al-Anbaar loving Abaa Ja’far al-Hidhaa‘ and Muthannaa Ibn Jaami’ al-Anbaaree, then know that he is a person of Sunnah.” [18]
And Imaam ’Abdur-Rahmaan Ibn Mahdee (d.198H) – rahimahullaah – said,
“When you see a man from the Hijaaz, loving Maalik Ibn Anas (d.179H), then he is a person of Sunnah,” and he said in the narration of Muhammad Ibn Muslim, “When you see a man from al-Madeenah loving Maalik…” [19]
And Aswad Ibn Saalim – rahimahullaah – said,
“Ibnul-Mubaarak was an Imaam to be followed. He was from the most steadfast of the people upon the Sunnah. When you see a man slandering Ibnul-Mubaarak (d.181H) with something, then doubt his Islaam.” [20]
And Aboo Muhammad Ibn Abee Haatim ar-Raazee (d.327H) – rahimahullaah – said,
“Chapter: The one who loves Hammaad Ibn Zayd (d.179H) is worthy of the Sunnah. Ubayy and Muhammad Ibn Muslim Ibn Muslim narrated to us saying: We heard Hammaad Ibn Zaadaan saying: I heard ’Abdur-Rahmaan Ibn Mahdee saying: When you see a man from al-Basrah loving Hammaad Ibn Zayd, then he is a person of Sunnah.” [21]
And he – rahimahullaah – also said,
“Chapter: A person who passes the trial of Ahmad Ibn Hanbal is worthy of the Sunnah. Ahmad Ibn Qaasim Ibn ’Atiyyah related to us saying: I heard ’Abdullaah Ibn Ahmad Ibn Shabawayh al-Marwazee saying: I heard Abaa Rajaa‘ – meaning Qutaybah Ibn Sa’eed (d.240H) – saying: When you see a man loving Ahmad Ibn Hanbal, then know that he is a person of Sunnah and Jamaa’ah…”
And he said: I heard Abaa Ja’far Muhammad Ibn Haaroon al-Makhramee, commonly known as al-Falaas, saying,
“When you see a man finding fault with Ahmad Ibn Hanbal (d.241H), then know that he is a misguided innovator.” [22]
And he – rahimahullaah – also said,
“Chapter what is hoped from goodness for the one who loves al-Awzaa’ee (d.157H). Saalih Ibn Ahmad Ibn Hanbal (d.266H) related to us: Ibnul-Madeenee related to us saying: I heard ’Abdur-Rahmaan – meaning Ibn Mahdee – saying: When you see a man from ash-Shaam loving al-Awzaa’ee and Abaa Ishaaq al-Fazaaree, then have hope that he will attain goodness.”
And he said,
“My father related to us: Aboo Ziyaad Hammaad Ibn Zaadaan related to us saying: I heard ’Abdur-Rahmaan Ibn Mahdee saying: When you see a man from ash-Shaam loving al-Awzaa’ee and Abaa Ishaaq al-Fazaaree, then he is a person of Sunnah.” [23]
And he – rahimahullaah – also said,
“Chapter: The one who loves Abee Ishaaq al-Fazaaree is worthy of the Sunnah. My father related to me saying: I heard Hammaad Ibn Zaadaan saying: I heard ’Abdur-Rahmaan Ibn Mahdee saying: When you see a man from ash-Shaam loving al-Awzaa’ee and Abaa Ishaaq al-Fazaaree, then he is a person of Sunnah.”
Ahmad Ibn Salamah an-Naysaabooree related to us: Aboo Qudaamah ’Ubaydullaah Ibn Sa’eed related to us saying: I heard ’Abdur-Rahmaan Ibn Mahdee saying: When you see a man from ash-Shaam mentioning al-Awzaa’ee and al-Fazaaree – meaning, with goodness – then trust him.” [24]
And Aboo Ahmad al-Haakim (d.378H) – rahimahullaah – said,
“And when you see a man loving Sufyaan ath-Thawree and Maalik Ibn Anas and Ayyoob as-Sakhtiyaanee and ’Abdullaah Ibn ’Awn and Yoonus Ibn ’Ubayd (d.139H) and Sulaymaan at-Taymee and Shareek (d.177H) and Abul-Ahwas and al-Fudayl Ibn ’Iyaad (d.187H) and Sufyaan Ibn ’Uyaynah (d.197H) and al-Layth Ibn Sa’d (d.175H) and Ibnul-Mubaarak and Wakee’ Ibnul-Jarraah (d.197H) and Yahyaa Ibn Sa’eed (d.198H) and ’Abdur-Rahmaan Ibn Mahdee and Yahyaa Ibn Yahyaa and Ahmad Ibn Hanbal and Ishaaq Ibn Raahawayh, then know that he is upon the path. And when you see a man saying these individuals are doubtful, then be wary of him, since is not upon the path.” [25]
And Aboo ’Abdullaah Ibn Battah (d.387H) – rahimahullaah – said,
“When you see a man from al-’Ukbar loving Abaa Hafs Ibn Rajaa‘, then know that he is a person of Sunnah.” [26]
And he also said,
“When you see a man from al-Baghdaad loving Abul-Hasan Ibn Bashaar and Abaa Muhammad al-Barbahaaree (d.329H), then know that he is a person of Sunnah.” [27]
And Muhammad Ibn ’Abdur-Rahmaan Ibn Mahdee – rahimahullaah – said,
“Al-Awzaa’ee and al-Fazaaree were two Imaams of the Sunnah. When you see a man from ash-Shaam mentioning al-Awzaa’ee and al-Fazaaree, then trust him. They were Imaams of the Sunnah.” [28]
And Abul-Husayn Muhammad Ibn Ibraaheem Ibn Shu’ayb al-Ghaazee at-Tabaree – rahimahullaah – said,
“When you see a Raazee and a Khuraasaanee loving Abaa Haatim and Abaa Zur’ah, then know that he is a person of Sunnah.” [29] [30]
So this is a widely accepted manhaj and a well-known truth. And it is widespread amongst Ahlus-Sunnah and it is an unsheathed sword against the people of innovation. And from the signs of the people of innovation is that they reject it and they find fault with Ahlus-Sunnah and revile them for it. So when you hear a man finding fault with Ahlus-Sunnah, then know that he is from the people of desires and innovation, except if he is ignorant. So in that case, teach him and clarify to him that this imtihaan (test) for the people of desires is an affair that is legislated by the Sharee’ah and it is proven by the Book and the Sunnah and the deeds of the Salaf. No one is troubled by it and condemns it, except the people of innovation, because it disgraces them and it lays bare whatever they conceal from innovations.
وصلَّى اللهُ على نَبيِّنا محمَّدٍ، وعلى آله وصحبه وسلّم
Written by,
Rabee’ Ibn Haadee ’Umayr al-Madkhalee
8/25/1433H
Endnotes:
[1]: Related by Muslim (no. 537) and Ahmad in al-Musnad (5/447).
[2]: Refer to Majmoo’ul-Fataawaa (15/329-330) of Ibn Taymiyyah.
[3]: Refer to Muqaddimah Saheeh Muslim (p. 14).
[4]: Refer to Muqaddimah Saheeh Muslim (p. 15).
[5]: Refer to ’Ilmur-Rijaal wa Ahammiyyatuhu (p. 20) of al-Mu’allimee.
[6]: Refer to al-Kifaayah (p. 155) of al-Khateeb al-Baghdaadee.
[7]: Refer to Taareekh Baghdaad (8/326) of al-Khateeb, with the checking of Dr. Bashaar ’Awaad Ma’roof.
[8]: The correct view is that Khaalid died in the year 104H, as has been related by al-’Uqaylee in ad-Du’afaa‘ (3/191). And refer to al-Meezaan (3/225) of adh-Dhahabee.
[9]: Refer to ad-Du’afaa‘ (3/191) of al-’Uqaylee and al-Meezaan (3/225) of adh-Dhahabee.
[10]: Refer to ’Ilmur-Rijaal wa Ahammiyyatuhu (p. 22-24) of al-Mu’allimee.
[11]: Refer to Sharh Usool I’tiqaad Ahlus-Sunnah (1/74) of al-Laalikaa‘ee.
[12]: Refer to Taareekh Baghdaad (6/348-349) of al-Khateeb and Siyar A’laamun-Nubalaa‘ (11/381) of adh-Dhahabee and Tahdheebut-Tahdheeb (1/191) of Ibn Hajr.
[13]: Refer to Sharh Usool I’tiqaad Ahlus-Sunnah (3/568) of al-Laalikaa‘ee.
[14]: Refer to Sharh Usool I’tiqaad Ahlus-Sunnah (1/191-192) of al-Laalikaa‘ee.
[15]: Refer to Tadhkiratul-Huffaadh (1/203) of adh-Dhahabee.
[16]: Refer to at-Taareekhul-Kabeer (7/314) of al-Bukhaaree.
[17]: Refer to Taareekh Baghdaad (10/329) of al-Khateeb.
[18]: Refer to Taareekh Baghdaad (13/174) of al-Khateeb.
[19]: Refer to al-Jarh wat-Ta’deel (1/25) of Ibn Abee Haatim ar-Raazee.
[20]: Refer to Taareekh Baghdaad (10/168) of al-Khateeb.
[21]: Refer to al-Jarh wat-Ta’deel (1/183) of Ibn Abee Haatim.
[22]: Refer to al-Jarh wat-Ta’deel (1/308-309) of Ibn Abee Haatim.
[23]: Refer to al-Jarh wat-Ta’deel (1/217) of Ibn Abee Haatim.
[24]: Refer to al-Jarh wat-Ta’deel (1/284-285) of Ibn Abee Haatim.
[25]: Refer to Shi’aar Ashaabil-Hadeeth (p. 32-33) of al-Haakim.
[26]: Refer to Taareekh Baghdaad (11/239) of al-Khateeb.
[27]: Refer to Taareekh Baghdaad (12/67) of al-Khateeb.
[28]: Refer to Hilyatul-Awliyaa‘ (8/254) of Aboo Nu’aym al-Asbahaanee.
[29]: Refer to Tahdheebul-Kamaal (24/389) of al-Mizzee.
[30]: Refer to Ta‘ammulaat fee Kitaab Rifqan Ahlas-Sunnah bi Ahlis-Sunnah (p. 109-114) of al-’Awfee.
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.”
