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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.

Translation by Abu Suhayl Anwar Wright

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[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.

Translation by Maaz Qureshi

Al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee

[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).

Translation by Maaz Qureshi

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[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.

Translation by Maaz Qureshi

Imaam Muqbil Ibn Haadee al-Waadi’ee (d.1421H)

[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.

Translation by Maaz Qureshi

[Q]: The questioner says: It has been spread that the fitnah (trial, tribulation) of al-Jarh wat-Ta’deel splits up the Ummah and speaking out against the people of innovation causes separation within the Ummah, especially those living in the western countries.  So they split up and distort the representation of Islaam by way of their speech against the mashaayikh, ‘This one is a hizbee (biased partisan),’ and the likes of that.

[A]: O my son, the Shaytaan has caused this rumour to circulate upon everyone’s tongues against Ahlus-Sunnah wal-Hadeeth.  The theme of the gathering is clear, so why do you beat about the bush and wander around by mentioning these ambiguities?!  Allaah the Glorified and Exalted has refused, except to separate between the truth and the falsehood and the guidance and the misguidance.  So why do you generalize?

Have you not come across the hadeeth, which mentions the procession of nations (umam)?  It occurs in the Saheehayn (i.e. the hadeeth collections of al-Bukhaaree and Muslim).  The Prophet (sallallaahu ’alayhi wa sallam) said, “I saw a Prophet passing and he had with him a raht – it is said this is a group of three to ten people – and a Prophet would pass and he would have with him three followers, and another would have two.  And a Prophet would pass and he would only have one man with him.  And a Prophet would pass and he would not have anyone with him.” [1] This Prophet who will have no one with him, was he sent to himself only?  Of course not!  He was sent to a nation (ummah).  However, that nation rejected his call.  And Ahlus-Sunnah never gossip about anyone, ever.  They only refute the innovation with evidence.  And consideration is not given to a large following, consideration is given to obtaining the truth.

The Shaykh, Muhammad Ibn ’Abdul-Wahhaab (d.1206H) – rahimahullaah – the Imaam of the da’wah and the reviver in the middle of the twelfth Hijree generation, the one who was aided by his brother, al-Ameer Muhammad Ibn Sa’ood – rahimahullaahul-jamee’ – derived rulings from this hadeeth, from them: that it is not permissible to forsake a small following, nor is it permissible to have high regard for a large following. [2]

And this is in agreement with a beautiful statement from al-Fudayl Ibn ’Iyaad (d.187H) – rahimahullaah – who said, “Hold fast to the paths of guidance and the scarcity of followers will not harm you.  And beware of the paths of misguidance and do not be deceived by the large numbers of those who are destroyed.” [3] So the majority have never been mentioned in a praiseworthy manner, ever. [4] We would love that the heads of disbelieving nations accept Islaam and remain upon the Sunnah: the president of America, the president of Russia, the king of Holland, the president of Poland and other than them.  We would love that they accept Islaam and remain upon the Sunnah, we do not dislike Islaam and the Sunnah for anyone and we invite them with wisdom and a beautiful admonition.

Endnotes:
[1]: Related by al-Bukhaaree (no. 5420), Muslim (no. 323) and Ahmad in al-Musnad (no. 2444).
[2]: Shaykhul-Islaam Muhammad Ibn ’Abdul-Wahhaab (d.1206H) – rahimahullaah – said, “The fruit of this knowledge is to not have a high regard for a large following and to not forsake and be disheartened by a small following.”  Refer to Fathul-Majeed (p. 90), with the comments of Imaam Ibn Baaz and the checking of Shaykh Muhammad Haamid al-Fiqee.
[3]: Refer to al-I’tisaam (1/135) of ash-Shaatibee.  Sufyaan Ibn ’Uyaynah (d.197H) – rahimahullaah – said, “Traverse the path of truth and do not feel lonely due to the few people upon it.”  Related by Ibn ’Abdul-Barr in at-Tamheed (17/429).
[4]: BENEFIT – Imaam Muhammad Naasirud-Deen al-Albaanee on the Scarcity of Those who Answer the Da’wah: The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “No Prophet from amongst the Prophets will have as many followers as me. Indeed, there will be from amongst the Prophets he who had no one believing in him, except one man.”  Related by Muslim (1/130).
Imaam Muhammad Naasirud-Deen al-Albaanee (d.1420H) commented upon this hadeeth, saying, “In this hadeeth is a clear proof that the abundance of followers, or lack thereof is not the measuring standard that indicates whether the caller is upon truth or falsehood. So even though the da’wah of these Prophets – ’alayhimus-salaatu was-salaam – was one and their Religion was one, their varied with regards to the numbers of their followers. Some of them had many and some of them had a few, to the extent that some had no one to believe in them except one man. Rather, there was from amongst them he who had not a single follower!
So in this is a profound lesson for the callers and those who are being called in this age of ours. So it is obligatory upon the caller to remember this reality. He must remain for a long time in the path of calling to Allaah the Exalted, and he must not pay any attention to the scarcity of those who answer him, because there is nothing upon him, except to convey the message clearly. And he has the best example in the previous Prophets who did not have anyone with them other than one or two men!
So the one being called upon must not despair due to the scarcity of those who answer the caller, and he must not take that as a reason for doubting in the da’wah of truth and thus abandon eemaan (faith) in it, let alone that he would take that as an indication of the falsity of the da’wah with the argument that no one is following this caller, or that only a few are following him. And if his da’wah were truthful, the majority of the people would not follow him! Allaah the Mighty and Majestic said,
“And most of mankind will not believe, even if you desire it eagerly.” [Soorah Yoosuf 12:103].”
Refer to Silsilatul-Ahaadeethis-Saheehah (no. 397) of al-Albaanee.

Translation by Maaz Qureshi

[Q]: Our noble Shaykh, why have you chosen the manhaj of al-Jarh wat-Ta’deel as a path, even though in the view of many of the callers (du’aat) and reformers, it is considered a cause for discord within the Ummah and a way to hatred for those who travel upon this path.  They use as an argument the claim that al-Jarh wat-Ta’deel has already ended along with the time of hadeeth narration.

[A]: I have not chosen the manhaj of al-Jarh wat-Ta’deel.  I am only a critic (naaqid).  I saw many innovations and calamities and misguidance had attached themselves to Islaam.  So I took great pains, within the limits of my strength, along with my incapability and my weakness, to expel this falsehood, which had attached itself to the Religion out of oppression and falsehood, from Islaam.  So the innovations, misguidance and deviation occurred from callers who ascribed to Islaam, not to mention that this was in the age of extremism and flattery.  Meaning, these affairs had attached themselves to Islaam and had become attributed to Islaam.  So I worked to expel this falsehood from Islaam.

Regardless of whether it is called jarh (disparagement, criticism) or ta’deel (praise), or whatever it is called, I only criticize false speech.  And I clarify its opposition to Islaam – may Allaah bless you – with proofs and evidence.  I clarify how this speech opposes the beliefs (’aqaa‘id) and how it opposes the manhaj of Islaam.  I clarify these issues that are considered fiqh (understanding) in the topic of al-’aqeedah (creed) and manhaj (methodology), may Allaah bless you.  Some of the people have named that jarh and ta’deel.  Of course something of al-Jarh wat-Ta’deel has entered by way of this criticism (naqd).

So I do not call myself a mujarrih (one who disparages) and a mu’addil (one who praises), I only call myself a weak and indigent naaqid (critic).  And I have not gotten into the middle of this criticism, may Allaah bless you, except because the people have moved onto other aspects of Islaam in order to aid Islaam.  And this was made easy and all of that is from the affairs that aid Islaam and lead to the raising of its banner and they make the word of Allaah the Blessed and Exalted uppermost.  This one gives attention to the topic of criticism and that one gives attention to the authentication of ahaadeeth, and no one blames each other.

This is from the communal obligations (fard kifaayah).  When some of the people carry out this obligation, then the burden of it is lifted from the rest.  So this individual carries out the obligation of this aspect – the communal obligation – and that individual carries out the communal obligation of that aspect.  So this one writes about ’aqeedah (creed) and this one writes about the Sunnah, he authenticates and he declares ahaadeeth weak and he extracts fiqh rulings.  So the end result is that all of them complete and supplement each other.

And the statement that the Tableegh and the Ikhwaan and the other groups complete each other is an error and a blunder. It is an error that occurred from someone who is attributed to the Salafee manhaj and it is from the errors of the people of desires and misguidance.  So the innovation can never complete Islaam. [1]

So when this individual has drafted himself to raise the banner of innovation and to aid it and to call to it, and another one has done the same, and yet another one has done the same, then we do not hold that this will do anything but contribute to the destruction of Islaam.  And it will not complete anything from Islaam at all.  It will only bring about defect and deformity. [2]

And his statement, “The age of al-Jarh wat-Ta’deel has ended,” this is a lie.  The manhaj of criticism (naqd) will not end up until the Day of Judgement.  And the manhaj of the Jarh wat-Ta’deel will not end until the Day of Judgement.  As long as innovations and slogans of misguidance exist and they have callers and imaams of misguidance, then al-Jarh wat-Ta’deel will not end up until the Day of Judgement.  And it is surely from Jihaad. [3] Rather, it is better than striking with swords. [4]

And the age of narration ended in the third generation.  So why did Ibn Taymiyyah (d.728H) raise the banner of criticism (naqd) and the banner of al-Jarh wat-Ta’deel?!  Likewise, there were adh-Dhahabee (d.748H) and Ibnul-Qayyim (d.751H) and Ibn Katheer (d.774H) and Ibn Hajr (d.852H) and others up until the Day of Judgement.

As long as there is a struggle between truth and falsehood and between guidance and misguidance and between the people of truth and the falsehood and between the people of guidance and the misguidance, then it is inevitable that the swords of criticism (naqd) and al-Jarh wat-Ta’deel remain unsheathed against the people of falsehood.  And they are more dangerous than the people of narration and have more reason to receive jarh than the narrators who could err legally and logically.

However, these are individuals who invent innovations and spread them deliberately amongst the ranks of the Muslims in the name of Islaam.

And as for the narrators, then the liars from amongst them were few and confined and the rest of the people were good and made errors.  So the other were not silent about them.

So even though the age of narration has already ended, the age of criticism has not ended – criticism of the people of innovation and disparagement (jarh) of them and clarifying their misguidance and their danger.  This shall remain continuous up until the Day of Judgement, and it is Jihaad. [5]

Endnotes:
[1]: One such example is ’Abdur-Rahmaan ’Abdul-Khaaliq who said in al-Wasaayaa al-’Ashar lil-’Aamileen bid-Da’wah (p. 72), “And the conclusion is that I call to mutual closeness and organization between the Islaamic groups (jamaa’aat).  And I call to opening up avenues for discussion and meeting and mutual competition in goodness and being mutually close in doing good works.  And this is what will hasten the spreading of religious sentiment what will transform our societies into Islaamic societies.”
Compare this to what the major Scholars of our times have said: Imaam Muhammad Ibn Saalih al-’Uthaymeen (d.1421H) said, “I say: There is not either in the Book or the Sunnah that which allows multiple groups and parties. Rather, there is in the Book and the Sunnah that which censures this. Allaah the Exalted said,
“Verily those who split up their Religion and become sects, you have no concern with them in the least. Their affair is with Allaah who will tell them about what they used to do.” [Sooratul-An’aam 6:159].” Refer to the cassette tape, Majmoo’ Kalaamul-’Ulamaa fee ’Abdur-Rahmaan ’Abdul-Khaaliq (side two).
Imaam Muhammad Naasirud-Deen al-Albaanee (d.1420H) said, “Therefore, we believe with certainty, that every group that does not establish itself upon the foundation of the Book and the Sunnah and the manhaj of the Salafus-Saalih – having extensively and comprehensively studied the rulings of Islaam, the large and the small, the principles and the branches – then this group will not be from the Saved-Sect; the Sect which proceeds upon the Straight Path which was indicated by the Messenger (sallallaahu ’alayhi wa sallam) in the authentic hadeeth.”  Refer to Fataawaa Shaykh al-Albaanee (p. 106-114). [TN]
[2]: Imaam al-Barbahaaree (d.329H) said, “And know that a people do not innovate an innovation, except that they abandon its like from the Sunnah.”  Refer to Sharhus-Sunnah (no. 6).
And Hassaan Ibn ’Atiyyah said, “Indeed, the people do not innovate an innovation, except that Allaah removes from them its like from the Sunnah.  It does not return to them until the Day of Judgement.”  Refer to Saheehul-Mishkaat (no. 188) of al-Albaanee.
And al-Fudayl Ibn ’Iyaad (d.187H) said, “And whosoever gives importance to an innovator, then he has aided him in the destruction of Islaam.”  Refer to Sharhus-Sunnah (p. 252) of al-Barbahaaree.
[3]: Imaam ’Abdur-Rahmaan Ibn Naasir as-Sa’dee (d.1376H) – rahimahullaah – said, “The Jihaad is of two types: a Jihaad by which the rectification of the Muslims is intended, and their correctness in their beliefs and their manners, and all of their religious and worldly affairs, and in their knowledge and action related education.  And this type is the basis of Jihaad and its foundation, and built upon it is the second type of Jihaad.  It is the Jihaad by which the defense against the transgressors upon Islaam is intended, such as the disbelievers, and the hypocrites, and the atheists and all of the enemies of the Religion and their supporters.”  Refer to Wujoobut-Ta’aawun baynal-Muslimeen (p. 7-8) of as-Sa’dee. [TN]
[4]: Shaykhul-Islaam Ibn Taymiyyah (d.728H) said in Majmoo’ul-Fataawaa (4/12), ‘So the one who refutes the people of innovation is a mujaahid, to the extent that Yahyaa Ibn Yahyaa said, ‘Defending the Sunnah has more excellence than Jihaad.”
I (Aboo Rawaahah) say: And that which I found in the biography of Yahyaa Ibn Yahyaa at-Taymee an-Naysaabooree in Siyar A’laamun-Nubalaa‘ (10/518) is that Imaam adh-Dhahabee quotes from Nasr Ibn Zakariyyaa who said: I heard Muhammad Ibn Yahyaa adh-Dhuhlee: I heard Yahyaa Ibn Ma’een saying, “Defending the Sunnah is more excellent than Jihaad in the path of Allaah.”  So I said to Yahyaa, “A man spends his wealth and tires himself and struggles, yet this is more excellent than that?”  He replied, “Yes, by much.”
I say: So when I presented this statement to our Shaykh (Rabee’ Ibn Haadee) – hafidhahullaah, he replied, “As for this statement, then it is attributed to Yahyaa Ibn Yahyaa at-Taymee an-Naysaabooree.  However, the fact that it has come from Yahyaa Ibn Ma’een is also considered a benefit.”
[5]: Refer to Ajwibatul-’Allaamatish-Shaykh Rabee’ Ibn Haadee al-Madkhalee as-Salafiyyah (p. 13-15) of Aboo Rawaahah ’Abdullaah Ibn ’Eesaa al-Mawree al-Yamaanee.

Translation by Maaz Qureshi

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[Q]: And this questioner asks: What is the validity of the statement that the adhaan (call to Prayer) of ’Uthmaan (radiyallaahu ’anhu) is an innovation or misguidance?

[A]: This itself is the innovation.  The one who says such speech, it is the innovation.  The Messenger (sallallaahu ’alayhi wa sallam) said,

“Hold fast to my Sunnah and the Sunnah of the Rightly Guided Caliphs.” [1]

Was ’Uthmaan not from the Rightly Guided Caliphs?  ’Uthmaan, was he not from the Rightly Guided Caliphs?  Was he not the third Caliph?  Fine.

Therefore, whatever he commanded with is a Sunnah.  The first adhaan is a Sunnah.  It is like the first adhaan that occurs before the Fajr Prayer.  This is a Sunnah because it awakens the people.  ’Uthmaan commanded it when he saw that the people had become pre-occupied with their farming and their businesses, in order that they would be notified about the Jumu’ah Prayer and prepare for it.  So it became a Sunnah.  However, this individual does not know the Sunnah from the bid’ah (innovation).  Whatever he does not know, then he considers it innovation.  Yes.

Endnotes:
[1]: Saheeh: Related by Aboo Daawood (no. 4443), at-Tirmidhee (no. 2815), ad-Daarimee in his Sunan (no. 96) and Ahmad in al-Musnad (4/126-127).  It was authenticated by al-Albaanee in Saheehul-Jaami’ (no. 2549).

Translation by Maaz Qureshi