Shaykh Muhammad Ibn Haadee al-Madkhalee on the Reality of Daesh (ISIS)

Questioner: May Allah show goodness towards you; There has been an abundant of criticism on what has been known as Daesh, and all praises belong to Allah. However, the problem is that the majority of people in this time do not know their origin and they do not know their sources, and who they separated from. Rather, you find some who attribute them, meaning those who bomb and blow up things, they attribute to them that they are merely youth, or that they have (peer) pressure (from others), or it is because of unemployment, or magic (has been placed on them), and they say other than that, so what do you advise regarding this, may Allah preserve you.

Answer: Daesh, and what will make you know who are Daesh?! Daesh is an acronym. Some say (the acronym) is like the language of engraving, just as the ant engraves within a seed until it becomes hollow and empty. So this is the language of engraving. Daesh named themselves, and they formed for themselves this acronym, this abbreviated nickname, and it befits them. They call themselves al Dawlah al Islamiyyah Fi al Iraq wa Sham (i.e. Islamic State in Iraq and Sham). So they took the letter Daal د from the word al-Dawlah, and the letter Alif after the Daal, دا stands for Islamiyyah, and the letter Ain داع stands for Iraq , and the letter Sheen stands for Sham. So it was called as an acronym داعش Daesh, meaning al-Dawlah al-Islamiyyah Fi al-Iraq wa Sham; but they have absolutely nothing to do with Islam, and Islam is free from them.

We have not seen anyone in this era equal to them in criminality, nor have we heard in history anyone like them except the Tartars, in what they are upon from their actions, savagery, wickedness, and their inflicting punishment upon the people of Islam. This group, the group Daesh is a miscarriage whom Allah decreed they live, as a test and trial from Allah for the Ummah of Islam. And this group emerged from the belly of al-Khawwan al-Muslimeen (i.e. the deceivers of the Muslims) (which are) the Ikhwanul-Muslimeen; they emerged from them. Their founding mother is this group, and they split away from al-Qaeda, so all of their origins is al-Qaeda; al-Qaeda anil-Khayr [1] (those who sit back and do no good), (but) strive towards evil; (the group) which was formed in Afghanistan following the war [2]. Then, their leadership was transferred, after Abdullah Azzam to Bin Laden, and after Bin Laden to Ayman al-Thawahiri.

Ayman al-Thawahiri was from where? He was from Egypt, a member of the Jama’ah al-Islamiyyah and he was imprisoned after the killing of (Anwar) el-Sadat. Afterwards he was released, then joined what was occurring in Afghanistan at that time. However, he was from the Jama’ah which occurred from it that which occurred from bombings in those early days in Egypt, in the 1970’s and then in the 1980’s.

So Ayman al-Thawahiri was given the pledge of allegiance (as leader) of al-Qa’eda after his predecessor, Usamah bin Laden. Then, when the war started in Sham, [3] that which took place occurred (from tribulation), and I do not want to branch off speaking about the different groups fighting there in Syria, because by Allah, who there is no deity besides Him, I Know each of them, group by group; and if I spoke to you all about each group there would not be enough time, but what concerns us now is this branch (Daesh). So then Jabhat al-Nusrah appeared after everyone initially flocked (to Syria) in order to unite, when they first gathered to fight against the Syrian government who are Nusayri [4] (in belief). So this (group) Jabhat al-Nusrah shaped, as they say, the Islamic wave, or the Islamic movement, but in reality they were part of the al-Qa’eda organization. Perhaps many of you have heard that they openly pledged allegiance to al-Qa’eda, to al-Thawahiri. Then differences arose between them, so the group Daesh split from them. When this split occurred, separation occurred. This group had their Imam they already had pledged allegiance to, so how would anyone follow them (Daesh) and they had no leader?

So they elected for themselves a leader, this Majhool (unknown individual) (Abu Bakr) al Baghdadi. They appeared to unite around him, but in reality the issue is not al-Baghdadi, but there is something (more sinister) behind this, he is only a prop and a presence. But in reality, behind him are leaderships from the takfiri groups who came from Afghanistan. So when they scattered and split up throughout the earth after the incident of September (11th), a reason came for them by which they found an opportunity to unite again, so the affair of Iraq occurred and the tribulations that happened with it. And then the tribulations that happened in Sham followed by way of what they called “the Arab Spring”; but we didn’t see sunshine, we didn’t see except evil, and this is something I always say. So this group took shape (i.e. Daesh), and the deviant individuals of takfir from every place flocked to them. Also, they possess the ability to use media (i.e. videos, social media etc), which allows them to lure individuals more than anyone else like them, because of their ability to use the media, so they succeeded in this aspect.

Likewise, they are a melting pot of people, from Arabs and non-Arabs, and what unites them is the takfiri ideology. So this group took shape, and before, they were weaker than (Jabhat) al-Nusrah. Then they gained strength by gaining assistance from those whom are not hidden from the one who is intelligent. Then, there is what occurred from collusion between them and between the Rafidah. Because they, the Rafidah, are those who aided them in the beginning, up until they were handed over the town of Mosul. I used to say this long ago, in the beginning of their affair, and what’s happening today affirms that. So the one who steps back to hand over to them Mosul for Tehran has established close ties, and what was once hidden became apparent. So they handed over to them this major army base which is in the town of Mosul, the second biggest city in Iraq, and they took it and everything that was in it, and by it they gained strength. They had with them a number of people from Iraq who knew how to use those weapons, and others who had training on how to use those weapons in Afghanistan; so by this they gained strength. After this, what occurred for them took place, from their gaining control over some sources of wealth, and this was by robbing banks, and taking control of some of the Iraqi oil fields; and those who needed oil bought from them for cheap prices on the black market.

So they (Daesh) didn’t lose, and those who bought it didn’t lose, as they profited by purchasing crude oil for a very cheap price. So they (Daesh) benefited from these profits they made, without them having to toil or put in any hard work at all. So again they gain strength by this, and they grew in number and they grew in equipment and resources and reached the point that they reached. So now, when the Takfiris in the Arab and Islamic world saw that strength was in their favor, the favor of Daesh; this wicked group that Islam has not been afflicted in recent times with anyone more wicked than them. So when they saw this strength, from the people were those who were sick (in ideology), and their time came to let out what they held in their chest, so they joined them. And from the people were those who were of feeble intellect who perhaps used to be laughed at, so they lured this type through their media, and thus they traveled to them. And I say, commenting on some speech that came about out of envy; that which came in the question of the brother, that some people only joined them because of lack of employment; I say, ok and some people left to join them and their monthly salary was 15,000 (Saudi Riyals). Did he go because of unemployment? Huh? Why did he go? Because of a creed; their hearts are filled with hatred, rancor, and envy against the people of Islam, we ask Allah’s protection from that. How many people went to them who have high positions of employment? They didn’t go to them because of unemployment, but this is only weakness in religion, and them being overtaken by the devils. Even women went to them, either initially or either later on. Either they followed their male relatives, or went initially because they were upon deviation from their foundation, just like the women of the Khawarij from old.

‘Imran ibn Hittan married a woman from the Khawarij and when he was advised he said I’m going to guide her (to what’s correct), but she caused him to deviate. Up until the point she praised the one who killed Ali (radiyallaahu ‘anhu)(then the Shaykh mentions some poetry she said praising the one who killed Ali, and from what she said praising him that he):

“Only did this to reach the pleasure of the Owner of the throne” and “Indeed I mention him some days and I deem him to be the most hopeful of creation for a good judgment before Allah.”

Is the one who killed Ali the most hopeful of creation for a good judgement before Allah? I seek Allah’s refuge from that. The one who killed Uthman (radiyallaahu ‘anhu), when he cut off his head he began to shake it and roll it with the end of his sword and said “I have not seen the face of a Kafir better than this”! Uthman ibn ‘Afffan, chief of the believers, the one who the angels of the Lord of the creation had shyness of, the one whom the Messenger (H)married two of his daughters to and said “If I had a third I would have married you to her”, and he said “It doesn’t harm Uthman what he does after today”, and he said “Who will prepare the army of hardship [5] and for him will be Jannah”. And he said “Who will buy the Rumah well and for him will be Jannah [6].” So, the Prophet said about Uthman what he said from praise and laudation, and this criminal says “I have not seen the face of a Kafir better than this”! Those (Khawarij), whom  Uthman or Ali (radiyallaahu ‘anhumaa) were not safe from, do you expect the Islamic lands of today to be safe from them?! So this is from another angle. A third angle, and this is unfortunate that we hear this; people say “Our children”, yes, it’s true they are our children, our children in lineage, but those who go to them are not sons of ours!

(Here the Shaykh mentions some poetry in this regard)

The Prophet (sallallaahu ‘alayhi wa sallam) said (describing the Khawarij) “They have young teeth” what does he mean? They are young (in age), right or wrong? “Foolish in thought”, meaning their intellects are immature. Whoever is young in age, they are young in intellect, O gathering of youth. As for the old man, the world has come upon him because of his old age, and he has gained experience, and he has grown away from being rash, so how about if this is coupled with having knowledge (of Islam)? Beloved ones, there is something that I wish to say to you, and I have said it before, and it is a sad reality and I am directing my speech tonight to my sons from the youth. This is considering that they are still impressionable and their knowledge is limited, specifically those who do not have a background in Islamic knowledge.

I say O my beloved ones, before if we used to see a person wearing the beard, and listen carefully, because this is not in any way to defame the Sunnah of the Messenger of Allah (sallallaahu ‘alayhi wa sallam), however as a warning from those who fall into this; if we saw a person wearing the beard and shortening the thawb upon the Sunnah, we would be happy because of that, and we would be happy if we saw our children accompanying them. We would say, this one is upon good! But now, O my beloved ones, do not be deceived by outward appearance, until you know what that person is upon. Do not be deceived by the beard, yes it a Sunnah of the Messenger of Allah (sallallaahu ‘alayhi wa sallam), however, these individuals (i.e. Daesh and the Takfiris) have used it for deception. Also, do not be deceived because of the shortening of the thawb. A person may say, O Muhammad Bin Hadi, are you defaming the Sunnah? I will be in a great state of loss if I did that; that is apostasy from the religion of Allah. However, nothing caused me to say this except to warn (from the people of innovation), and I have Salaf in this. And it suffices me in boasting is that it is from the Imam of the Imams, the Salafi, Imam Ahmad ibn Hanbal.

This is when it was said to him regarding Harith al-Muhasibi, that he narrates Hadeeth, having humbleness, being tranquil; O my sons, and I specify the youth, pay attention to my words, may Allah preserve you all. They said to Imam Ahmad when he spoke against Harith al-Muhasibi, they said O Abu Abdillah (i.e. Imam Ahmad), he (al-Muhasibi) narrates Hadeeth, the Hadeeth of who? Answer me? The Hadeeth of the Prophet (sallallaahu ‘alayhi wa sallam), with humbleness, tranquility, and he was a pious worshiper. So he said, may Allah have mercy upon him, “Do not let Harith deceive you, not the lowering of his head (out of humbleness) nor the long length of his beard, nor his narrating of Hadeeth”, and in another wording from Ahmad (he said) “Is everyone who narrates the Hadeeth of the Messenger of Allah (sallallaahu ‘alayhi wa sallam) to be sat with?! No, and there is no apology (for what I say), that is an evil man. No one knows him except the one who has become fully acquainted with him.” Ahmad was fully acquainted with him. Listen to the reason my beloved ones. He said, “So and so and so and so sat with him”. He didn’t name those who sat with him, just like now you may know some people and do not want to mention them in order to cover their faults. He said “so and so sat with him and he caused them to adopt the opinion of Yaqub al-Mughazili and the opinion of Jahm (ibn Safwan), so they became destroyed because of him”. Do not be deceived by his long beard or the lowering of his head appearing to be a worshiper, nor his abundant crying and humility, nor him narrating the hadeeth of the Messenger of Allah (sallallaahu ‘alayhi wa sallam), no. So O youth, do not suffice with the long length of one’s beard and the shortness of his thawb, until you know his speech and his ideology, and that he is upon the Sunnah. If you do not, they (may) cause you to adopt the opinion of Daesh. This is one matter; secondly I go back and I say, not everyone who lets his beard grow is a member of Daesh, no by Allah.

However, O my beloved ones, advice necessitates that I mention this to you. So do not be deceived by outward appearance, until you test he who is speaking and until you know what his ideology is. This is because these are our children; these are our beloved children amongst us and between us, walking these lands; these are our children, so we have to diligently look after them. Now you see one of them, nineteen years of age and he blows himself up; nineteen years old and he blows up Masjids; eighteen, twenty years old, what is this? The cause, is this wicked Daesh ideology. By Allah (tell me), people who are praying, they are praying an obligation from the obligations Allah placed upon them; and who are those (praying)? They are soldiers who go out exerting themselves (to protect the land) while we relax. They keep us safe with the safety granted by Allah the Exalted and High; they are at our service. They are killed while they’re in prostration? By Allah, even the disbelievers of old never did this, except one group of them who breached a covenant, and it was the cause that the Prophet (sallallaahu ‘alayhi wa sallam) went out for the conquest of Makkah. And the story is that during the expedition of al-Hudaybiyah, some individuals from (the tribe) of al-Khuza’ah entered a treaty with him, and (the tribe) of Banu Bakr entered a treaty with the Quraysh, so they breached the treaty of the Messenger of Allah (sallallaahu ‘alayhi wa sallam) with Quraysh because they were helpers of Quraysh and they laid in ambush for al-Khuza’ah. So ‘Amr ibn Salim came and said (the Shaykh quotes lines of poetry said by ‘Amr indicating the breach of the pact by Banu Bakr and their treachery, and from that which he said):

“And they killed us whilst in Rukoo’ and in Sujood.”

So the Prophet (sallallaahu ‘alayhi wa sallam) said,

“Indeed you will be given help O ‘Amr ibn Salim.”

So he (the Prophet) commanded with the preparation of the army of the conquest, and they proceeded until they conquered Makkah. This was the only event in history where people killed those praying. The Prophet (sallallaahu ‘alayhi wa sallam) said, “I have been prevented from killing those praying”. These people, my dear brothers, kill people who pray, and they see this to be from the highest forms of Jihad in Allah’s cause. Is this considered Jihad? This is corruption! We seek Allah’s refuge from that. If the Fitrah is reversed, and the intellects are brainwashed, we seek Allah’s refuge from that. O my beloved ones, O my sons, O youth, do not be deceived by these individuals. You’ve seen these individuals, they swing the heads of the Muslims like the heads of sheep are swung. They burn people, is this, by Allah, from Islam? With all of this, the disbelieving lands said that ten years is needed to eradicate them (i.e. Daesh). Masha’Allah, you eradicated Afghanistan in six months, a whole land in its entirety. What does this show? It shows collusion between these individuals. So O brothers in Islam, this is the reality of Daesh in summary. So beware of the members of Daesh, the Dawahish (i.e. the infiltrators) that have crept in upon us. By Allah, if I knew that one of my children was upon this ideology I would fight him tooth and nail (to return him to the truth), and if I couldn’t, by Allah, the one who there is no deity in truth besides He, I would take him and surrender him to the authorities. I would surrender him to the authorities so they can treat him and he can be cured and become healthy (i.e. upon a sound ideology), while I still can see him, is more beloved to me than he travel to them.

A person related to me a story about a cousin of his; his son left, and he didn’t realize until he was already with Daesh. When he got there he (the son) called. I know the individual but I don’t want to mention his name, (he is) in Madinah. He said to him “O my son come back, why’d you go”? The son replied “InshaAllah I’m coming back to you, you will know, I will show you the right of Allah”. He said “What is it that you saw in us”? He said “I will show you that you all are Kuffar”! He (the father) said “We are Kuffar and you were the one who used to push me in the wheel chair to the masjid [7]”. He (the son) said: “This is the Islam of the hypocrites (that you are upon), and I will be soon returning to you InshaAllah” (i.e. said as a threat). He (the father) hung up the phone and let him be. Look at this evil speech and look at what degree (of evil) this undutiful son has reached. So O my beloved ones, beware of these internet sites on these computers by which these people can enter upon you. Beware of this at all costs. By Allah, that one goes and sings and plays the lute [8] is more beloved to me than he goes to those individuals. This is because if he sings and plays the lute or drinks intoxicants, by Allah he will never attribute this to Islam. All of you (in front of me) if you asked one of them right now (i.e. who sings or drinks etc.) what would they reply? They’ll say “Ask Allah to guide me O shaykh”. Right or wrong? (The brothers respond) “Right”. Would they attribute this evil of theirs to the religion? (Some respond) “No”. It is not possible that they attribute intoxicants to the religion. It is not possible that they attribute intoxicants to the religion, except he who has become blind in his insight, but rather they will say “Supplicate to Allah that he guides us”. But these (members of Daesh) say “You are a Kafir and may Allah guide you”! Guide you to what? To rebellion and to their wicked methodology they are upon. The Prophet (sallallaahu ‘alayhi wa sallam)said, O gathering of youth, regarding these individuals “They are young in age, foolish in thought, they utter the statements of the best of mankind (i.e. the Prophet), but they will exit the religion just as the arrow goes through the game”. They try to use proof the statements of the Prophet (sallallaahu ‘alayhi wa sallam), but they are far away from it, and they exit the religion quickly, just as an arrow passes through a hunted animal, then they do not return to it, as the Prophet (sallallaahu ‘alayhi wa sallam)said.

And he said “Glad tiding to whoever they kill or whomever is killed by them; indeed whoever kills them has a reward, and indeed whoever is killed by them has a reward. If I was to reach them I would kill them just as the people of ‘Ad were killed.” Is there anything clearer than this speech O my beloved ones? These people deem permissible the blood of the Muslims. In the time of the companions when Ibn ‘Abbas (radiyallaahu ‘anhu) went to them to debate them, they sat there speaking about him, saying “And you O Ibn ‘Abbas..”, and he was wearing a new cloak. Ibn ‘Abbas said “I saw the Messenger of Allah (sallallaahu ‘alayhi wa sallam),wearing a cloak better than this. Today, they (i.e. the Khawarij) have the same speech; they say the scholars are scholars who wear Bishts [9]. What do they really have against them? (The truth) is because they are not upon their methodology. So Ibn ‘Abbas said to them, and he refuted them triumphantly, he said “I came to you from the companions of the Messenger of Allah (sallallaahu ‘alayhi wa sallam),and I do not see amongst you even one of them”, may Allah be pleased with all of them. Is this a sign of deviation or not? (Some present answer) “Yes”. If they were upon truth and guidance, there would have been at least one companion with them. And regarding them (Daesh) we say the same thing, if it was any good in them, there would have been at least one firmly grounded scholar amongst them, and they do not have even one scholar with them. So beware of them O group of beloved ones, and I seek your pardon if I spoke too long, so pardon me. And what necessitated this was only that it was from advice, which is a right you have over me.

و صلى الله و سلم و بارك على نبينا محمد و على آله و صحبه و سلم

Endnotes:
[1]: al-Qa’ed can also mean one who sits, so the Shaykh uses this parable regarding them.
[2]: Meaning the war against the Soviets in the late 70’s and early 80’s.
[3]: Sham here means Syria.
[4]: A branch of the Ithna ‘Ashariyyah sect of the Shi’a.
[5]: Referring to the battle of Tabuk which occurred at a time of extreme hardship due to the severe heat, the distance of Tabuk from al-Madinah and other factors. Uthman came with 1000 camels, 60 horses, 1000 dinars, and 10,000 Dirhams and he placed it in front of the Prophet (sallallaahu ‘alayhi wa sallam).
[6]: The Rumah well was purchased by Uthman and is still present in Madinah until this very day.
[7]: Meaning the son witnessed the father pray along with the Muslims, so how can he claim they are Kuffar!
[8]: A stringed musical instrument similar to a guitar.
[9]: A cloak worn over the thawb.
Translation by Abu Suhayl Anwar Wright

Prophetic Guidelines for Protection And Safety from Trials and Misguidance – al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee

lubaabbookIndeed, I advise myself and you with the taqwaa [1] of Allaah and ikhlaas (sincerity) [2] to Him and steadfastness upon the truth and holding fast to the Book and the Sunnah and that which the Salafus-Saalih were upon in terms of beliefs, acts of worship, manhaj (methodology) and moral character. I counsel you with these matters and advise that you give them the utmost importance.  You must direct your attention to them and form the mutual bonds of brotherhood amongst yourselves and you must inculcate mutual love amongst yourselves.  You must utilize the causes the mutual love, affection and unity and you must distance yourselves from stirring up trials and dilemmas.  And you must distance yourselves from the causes of disagreement amongst yourselves.  So such causes are many, so avoid them.

And strive to memorize the Book of Allaah and whatever you are able from the Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) and study the books of the recognized people of knowledge as well as the writings of the recognized Imaams from the Imaams of the Sunnah.  And distance yourselves from the books of desires and misguidance, because many of those who follow up and read the likes of these books and audio recordings fall into deviations.

Indeed, the Salaf warned against such perils.  The books and audio recordings of fitan (trials, tribulations) and innovations cause many of the people to fall into errors and mistakes.  And the Salaf used to warn against the books of the people of misguidance.  Rather, the Companions (radiyallaahu ’anhum) burned some of the masaahif (written copies of the Qur‘aan) in order to unite the Ummah upon one mushaf.

So there are many fallacies and theories that many of the people use to deceive some of the youth.  One such fallacy is the statement that: We will read all of the books, including the books of misguidance and we will take the truth and abandon the falsehood from them.

And the reality is that this is a trap and an artifice set to ensnare the Salafee youth.  So the youth who does not have a firm grasp of the knowledge and he is not well versed in the Salafee manhaj, he becomes prone to error and deviation when he reads the books of the people of misguidance and falsehood.

And many of the youth have actually been deceived by this cunning statement.  So they begin to read and listen and the end result is deviation.

And the Messenger (’alayhis-salaatu was-salaam) advised that during the days of disagreements and splitting we must hold fast to his Sunnah and his guidance and the Sunnah and guidance of the Rightly Guided Caliphs.

And the individual will not obtain the knowledge of the Sunnah and guidance of the Prophet (sallallaahu ’alayhi wa sallam) and the guidance of the Rightly Guided Caliphs, except by exerting all of his effort in learning this Sunnah and this guidance and by turning his back to the statements of the dissenters and renegades.

So strive your utmost in learning the Sunnah and guidance of the Prophet (sallallaahu ’alayhi wa sallam) and hold fast to it and bite onto it with your molar teeth and beware of newly invented affairs, as our Prophet (sallallaahu ’alayhi wa sallam) has advised. [3] So by Allaah, this is the way to escape the trials and in it is the safety.  And that is the ark of salvation, may Allaah bless you.

So these are the Prophetic guidelines so revere and respect them.  And know that opposing them leads to deviation – and refuge is sought with Allaah.  Not being concerned with them, not giving them importance and not being mindful of them; all of that leads to deviation and falling into newly invented affairs.  So the individual is not safe from falling into the newly invented affairs, except if he holds fast to the Book of Allaah and the Sunnah of His Messenger (sallallaahu ’alayhi wa sallam) and the guidance of the Rightly Guided Caliphs (radiyallaahu ’anhum).

And that cannot occur, except by serious study and mindfulness and full comprehension of this Sunnah in the areas of ’aqeedah (creed), ’ibaadah (worship), manhaj (methodology) and in all fields of life.  And ignorance of that or carelessness in it leads to falling into innovations and misguidance, which are the newly invented affairs mentioned in the hadeeth, “And the most evil of affairs are the newly invented ones,” [4] as occurs in the hadeeth of Jaabir (radiyallaahu ’anhu) collected in Saheeh Muslim.

So it is upon you to take these advices and counsels and warnings from the noble Prophet (sallallaahu ’alayhi wa sallam) and with that our beliefs and methodologies and moral character will remain safe if Allaah so wills.

And I advise you to maintain amongst yourselves mutual friendship, mercy and affection.  And be zealous taking to the good and blessed means that bring about unity and love and distance yourselves from the causes of mutual hatred, jealousy, differing and whatever resembles that from that which has occurred amongst many of the youth.

Hold fast to calling to Allaah the Glorified and Exalted with wisdom and a good admonition.  Call the people: people of innovation and desires and partisanship and the Jews and the Christians and other than them.  Call them to Allaah with wisdom and a good admonition and proofs and evidence.  “That Allaah guides a single man through you is better for you than red camels.” [5]

And strive to be upon steadfastness with regards to this magnificent manhaj in the manner to which we have alluded.  And strive to guide the people.  And that cannot occur, except if you first arm yourselves with knowledge and arm yourselves with the wisdom, which is accompanied by proof and evidence.

And the people are in dire need of this goodness, which is exemplified by the Salafee manhaj, which emanates from the Book of Allaah and from the Sunnah of the Messenger of Allaah (sallallaahu ’alayhi wa sallam).  And if the Muslims were to hold fast to this manhaj in truth, then you would surely see many people from these nations accepting Islaam and taking to it.

However, many of the Muslims who live amongst the Europeans and the Americans and others than them have deviations in their beliefs, their acts of worship, their moral character and in the rest of their dealings.  These deviations have disfigured the image and beauty of Islaam and they have run the people away.  If they were to present the real image of Islaam to the people, then you would see how they would rush to accept Islaam.

However, we say with great regret, as it was said by other than us: The Muslims have distorted Islaam and have run the enemies of Islaam away from it and from themselves.  That goes back to the ignorance or misguidance that many are living in from the sects that become widespread in those lands and it is due to the evil dealings and evil moral character which gives others a distorted view of Islaam.  So exemplify Islaam, as it is said.  And implement Islaam as a Religion and a creed and moral code of behaviour.  If Allaah so wills, Allaah will guide many of the enemies of Islaam, such as the Christians and the Jews at your hands.  Likewise, people will turn from all direction towards the truth the correct path, from those who are currently deviated by these sects within which you live and work and about whom many of you have complained.

We ask Allaah to unite between our hearts and to take us by our forelocks to the truth and to goodness.  Indeed, our Lord hears the supplication. [6]

Endnotes:

[1]: Translator’s Note: Talq Ibn Habeeb (d.100H) – rahimahullaah – said, “Taqwaa is acting in obedience to Allaah, hoping in His mercy, upon guidance from Him; and taqwaa is leaving acts of disobedience to Allaah out of fear of Him, upon guidance from Him.”  Related by Ibn Abee Shaybah in Kitaab al-Eemaan (no. 99).  It was declared saheeh by al-Albaanee in his checking of the same book.

[2]: Translator’s Note: Shaykh al-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said, “Due to this, the Imaams of the Salaf (rahimahumullaah) had a consensus upon these two fundamental principles.  So al-Fuḍayl Ibn ’Iyaad (d.187H) commented concerning the statement of Allaah the Blessed and Exalted, “So that He may test which of you is best in deed.” [Sooratul-Mulk 67:2] He said, “It is that which is most sincere and most correct.”  So it was said, “O Abaa ’Alee!  What is most sincere and most correct?”  So he replied, ‘The deed that is correct but not sincere is not accepted.  And if it is sincere but not correct, then it is likewise not accepted; not until it is both sincere and correct.  And sincere means that it must be done only for the sake of Allaah and correct means that it must be in accordance to the Sunnah.”  Refer to Majmoo’ al-Fataawaa (3/124) of Ibn Taymiyyah.

[3]: Translator’s Note: This is an allusion to the well-known hadeeth: From al-’Irbaad Ibn Saariyah (radiyallaahu ’anhu) who said: The Messenger of Allaah (sallallaahu ’alayhi wa sallam) admonished us with an intense sermon which caused the hearts to tremble and the eyes to shed tears, so we said, “O Messenger of Allaah!  It seems that this is a farewell sermon, so advise us.”  He replied, “I advise you with the fear of Allaah and to listen and obey even if the one granted authority over you is a slave.  So whoever lives long amongst you will see many disagreements.  So hold fast to my Sunnah and the way of the Rightly Guided Caliphs after me.  Bite onto that with your molar teeth and beware of the newly invented affairs, since every innovation is misguidance.”  Related by Aboo Daawood (no. 4607) and at-Tirmidhee (no. 2676), Ibn Maajah (no. 42-43).  It was declared saheeh by al-Albaanee in Saheehul-Jaami’ (no. 2549).

[4]: Related by Muslim (no. 867), from the hadeeth of Jaabir Ibn ’Abdullaah (radiyallaahu ’anhu).

[5]: Related by al-Bukhaaree (no. 2942) and Muslim (no. 2406), from the hadeeth of Sahl Ibn Sad (radiyallaahu ’anhu).

[6]: Refer to al-Lubaab min Majmoo’ Nasaa‘ih wa Tawjeehaat ash-Shaykh Rabee’ lish-Shabaab (p.275-279), the al-Miraathun-Nabawee printing.

Translation by Maaz Qureshi

Shaykh Muhammad Ibn Haadee al-Madkhalee: You Want to Save Him, But He wants to Revile You by Saying: You Have Nothing but Refutations!

The Noble Scholar, al-’Allaamah Muhammad Ibn Haadee al-Madkhalee – hafidhahullaah – said,

ibnhadi

“So this is the obligation upon us with regards to him.  Whenever he refutes to clarify the error and to decrease the numbers of those who fall into it and to have mercy upon the one who has erred so that no one else will follow him in that error, then his right upon us is that we honour him, not that we revile him for it.

Now the opposite occurs in these days.  The refutations are not widely spread amongst many of the people!  Instead, war is waged against the correct Sharee’ah legislated refutations, which clarify the truth and guide the creation to the command of Allaah the Blessed and Most High!  ‘They do not have anything but refutations, refutations, refutations, refutations, refutations,’ they give utterance to this speech!!

And they do not realize that these refutations:

  • Safeguard the Religion of Allaah;
  • Protect the creation of Allaah.

So the Religion of Allaah is safeguarded from distortion, and the creation of Allaah are protected from falling into what?  Into the tahreef (distortion) of the corrupt individuals and into the blunders and into following the swindlers.

So if these people (i.e. who criticize the refutations) knew the reality: the advantages and benefits that result from the refutations, they would not utter such speech.

Due to this, the people who have the largest share in this topic are the Scholars.  Due to that, they have carried out this obligation by themselves with the best undertaking.  So you will find their refutations upon the people of error, falsehood and desire from the earliest days and they have books written in that regard.

Rather, many of the books of ’aqeedah (creed) authored by Ahlus-Sunnah were only written due to the deviation of the people of innovation.  So there was a need to clarify the Sunan in all of these issues and positions and to refute whosoever opposed them.

The Difference Between Sincere Advice and Revilement - al-Haafidh Ibn Rajab al-Hanbalee (d.795H)
The Difference Between Sincere Advice and Revilement – al-Haafidh Ibn Rajab al-Hanbalee (d.795H)

Therefore, the right of these people who write Sharee’ah legislated refutations is that they be honoured, respected and venerated, not that they be reviled.  So they have acted charitably towards us by safeguarding for us our Religion and safeguarding us, but we have acted in an evil manner towards them by reviling them and defacing their images and reputations and by running the people away from them.  So this, by Allaah is an unjust recompense.  So the likes of him and the likes of you are as the speaker said, “I want him to live, but he wants me to be killed.”

So you want for him to be safe from falling into deviation and going astray, but he wants to fight you by reviling you amongst the people and defacing your reputation and running the people away from you by saying, “They have nothing but refutations!”  It is as if refutations are now thought of as unfounded and disgraced!  We ask Allaah for protection and safety.” [1]

Notes:

[1]: Taken from the fourth lesson of Shaykh Muhammad Ibn Haadee’s explanation of the book, al-Farq baynan-Naseehah wat-Ta’yeer, of Ibn Rajab (d.795H), which was part of the sessions conducted at the eleventh religious seminar held at the ’Utbah Ibn Ghazwaan mosque in Dammam, Saudi Arabia.

Translation by Maaz Qureshi

Shaykh Rabee’ Ibn Haadee al-Madkhalee on Affiliating with as-Salafiyyah

The Quintessential Gathered Advices and Instructions of ash-Shaykh Rabee' to the Youth
The Quintessential Gathered Advices and Instructions of ash-Shaykh Rabee’ to the Youth

[Q]: Noble Shaykh, is it sufficient for the one who follows the Sunnah to just call his self a Muslim or must he add to that another name, meaning Salafee?

[A]: Why are not the likes of these questions asked all the time regarding being Ash’aree for example or Maatureedee or Teejaanee or Marghanee or Naqshabandee or Sahrawardee; you find hundreds of paths (of deviation and misguidance) and there is never a problem with that. The reason is, it is as if these are correct with these people and there is no objection to them. The apparent from the one on all these misguided paths is that he is a Muslim (as well) and there is never an objection (to these names). It is as if they see it to be correct and there is never any objection, except with the word: Ahlul-Hadeeth, except with Salafiyyeen.

Ok, what do the words Teejaanee, Naqshabandee or Sahrawardee entail? They entail Hulool and Wahdatul-Wujood (belief that Allaah enters His creation and that Allah becomes one with His creation) and they entail Shirk, kufr (disbelief) and various types of misguidance. As for the word Salafee, what does it entail?

Put the words to the side (for a minute), what is important now is the meanings. What does the word Salafiyyah and Ahlul-Hadeeth entail; do they carry and falsehood?

I ask you all now and you are in front of me, the People of Hadeeth, do you find that they carry any falsehood or call to falsehood? So long as this reality is correct (i.e. that Salafiyyah and Ahlul-Hadeeth do not entail falsehood) then the word is correct and there is no disputing in regards to the words.

However, these (who dispute that) are the people of  fitnah (trial, tribulation) and the people who stir up trouble and they only seek to cause trouble upon the truth that this word carries. So know the plots and attacks of the people of fitnah and innovation and continue upon using the word Ahlul-Hadeeth and Salafiyyeen because they are the truth.

Ibn Taymiyyah (d.728H) said that it is incumbent to affiliate with Salafiyyah. If you affiliate with Salafiyyah you do not affiliate with a specific person or the methodology of a specific person and you are not affiliating with innovations, rather (by this) you only affiliate with the Companions and the virtuous generations who were upon guidance by the testimony of the Messenger of Allaah (sallallaahu ’alayhi wa sallam),

“The best of the people is my generation then those who follow them and then those who follow them. Then there will come after them a people who will give testimony when not asked to do so, and they will vow but not fulfill it and obesity will become abundant in them.” [1]

So therefore you affiliate with these generations in which the Messenger (sallallaahu ’alayhi wa sallam) testified to their goodness. Rather, Allaah testified to their goodness,

You are the best nation to be raised up from Mankind, you command the good and forbid the evil.” [Soorah Aali-’Imraan 3:110] [2]

Endnotes:

[1]: Saheeh: Related by Aboo Daawood (no. 4657), at-Tirmidhee (no. 2222) and Ahmad in al-Musnad (no. 19405).  It was authenticated by al-Albaanee in Silsilatus-Saheehah (no. 1845).

[2]: Refer to al-Lubaab (p. 102-103) of Rabee’ al-Madkhalee.

Translation by Abu Suhayl Anwar Wright

Appointing a Person as an Amir and Returning to Him When Differing Occurs – al-‘Allaamah Rabee’ Ibn Haadee al-Madkhalee

The Quintessential Gathered Advices and Instructions of ash-Shaykh Rabee' to the Youth
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

Appointing a Person as an Amir and Returning to Him When Differing Occurs

Shaykh Muhammad Ibn Haadee al-Madkhalee Disproves the False Principle: Do not Refute Them Until you Know What They Meant

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ibnhadi[Q]: This questioner says: We have heard those who ascribe to as-Salafiyyah have formed a principle in refuting the innovator, “Do not refute him up until you know what he meant and up until you are a Scholar and so on.”  So what is the response to this?

[A]: I say: As for knowledge being a condition for the refutation, then yes.  You heard about it not too long ago.

As for the statement that you cannot refute someone up until you know what he meant, then this is speech which is in need of further detailed speech.

If his statement is apparently falsehood, then I must ask him about what he meant?!  He is only to be asked about something that is ambiguous.  As for that which is clear falsehood, then it is necessary to refute it.

If you are from those who are fit to refute and you are asked about that, or it has been obligated upon you, such that there is no one else to absolve you of this task, then it is obligatory upon you to clarify.  And we have not been commanded to investigate into the meanings of the people.  We have been commanded to take the people at face value.  The Prophet (sallallaahu ’alayhi wa sallam) said,

“I am only a human being, and you people have disputes. May be someone amongst you can present his case in a more eloquent and convincing manner than the other, and I give my judgment in his favour according to what I hear. Beware! If ever I give somebody something of his brother’s right then he should not take it as I have only, given him a piece of Fire…” [1]

And he (sallallaahu ’alayhi wa sallam) said to Usaamah Ibn Zayd (radiyallaahu ’anhumaa),

“Did you tear open his heart?”

This was when the man stated that there is no one worthy of worship besides Allaah, but Usaamah killed him, as Usaamah had been standing over him with the sword, so he killed him.  Usaamah replied,

“He only said it as a means of seeking protection.”

The Prophet said,

“Did you tear open his heart?” [2]

So he did not know what was inside the man’s chest and he was not held responsible for it.  He was held responsible for what was apparent.  And ’Umar (radiyallaahu ’anhu), the Leader of the Believers, said, as occurs in al-Bukhaaree,

“During the time of Prophethood, people accepted the Revelation.  As for now, then the Revelation has ceased…”

The Messenger of Allaah (sallallaahu ’alayhi wa sallam) had died.

“We only take the people at face value.  We bring close and favour the one who manifests goodness in front of us.  And we dismiss and distance ourselves from the one who manifests evil in front of us,” or as he – rahimahullaah – said. [3]

So we have not been commanded to investigate into the intended meanings.  Whosoever has speech that is falsehood, then falsehood must be refuted.  And if he is ignorant and he says, “I meant such and such, but I erred in the expression,” we reply, ‘The praise is for Allaah.  Therefore, you have corrected yourself.  So it is not permissible for anyone, from this point onwards, to follow you in that falsehood now that you are aware of it.’

So now you – O critic – have benefited the people firstly and him (i.e. the speaker of falsehood) secondly.

This speech (i.e. that you cannot refute someone up until you know what he meant) is incorrect.” [4]

Endnotes:

[1]: Related by al-Bukhaaree (no. 2291), Muslim (no. 3237), Aboo Daawood (no. 3115), Ibn Maajah (no. 2310), at-Tirmidhee (no. 1256), an-Nisaa‘ee (no. 5683) and Ahmad in al-Musnad (no. 26016).

[2]: Related by Muslim (no. 140) and Aboo Daawood (no. 26430).

[3]: Related by al-Bukhaaree (no. 2498) and Ahmad in al-Musnad (no. 288).

[4]: Taken from the recorded gathering entitled, “Thawaabit ’Aadoo ilat-Tashkeek feehaa.”

Translation by Maaz Qureshi

The Principle of Testing Individuals by their Love or Hatred of Ahlus-Sunnah is Affirmed in Our Times – Part 3

Benefit: How People are Known:

Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said in Majmoo’ul-Fataawaa (15/330),

Statement of Ibn Taymiyyah from 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:

lummBefore 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.

Translation by Maaz Qureshi

A Clarification of the Errors and Bias Present In al-Nasīhah of Ibrāhīm al-Ruhaylī Part 1 – Shaykh Rabi’ Ibn Hadi al-Madkhali

Shaykh Rabee's Refutation of ar-Ruhaylee's Treatise
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

The Principle of Testing Individuals by their Love or Hatred of Ahlus-Sunnah is Affirmed in Our Times – Part 1

How People are Known:

Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said in Majmoo’ul-Fataawaa (15/330),

Statement of Ibn Taymiyyah from 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:

lummBefore 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
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]

Imaam Aboo ’Uthmaan Ismaa’eel Ibn ’Abdur-Rahmaan as-Saaboonee (d.449H) – rahimahullaah – said,

Statement of Aboo 'Uthmaan as-Saaboonee - 'Aqeedatus-Salaf Ashaabul-Hadeeth (p. 113).
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 hadeethrahimahumullaah.  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.

Translation by Maaz Qureshi

An Illustration of How Shaykhs: Muhammad Amaan al-Jaamee and Rabee’ Ibn Haadee al-Madkhalee Have Followed the Manhaj of the Salaf in Safeguarding the Religion of Allaah against Deviant Ideologies and Orientations

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)
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)
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.

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Shaykh ’Abdullaah Ibn Salfeeq adh-Dhufayree said,

“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:

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"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)
“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
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.

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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.”

[5]: Refer to: بين الشخ ربيع حفظه الله والشيخ صالح الأطرم رحمه الله

[6]: Refer to the recorded lecture entitled, Kalimah Diman Liqaa‘aat al-Madeenah an-Nabawiyyah ma’a Majmoo’ah minal-Mashaayikh.

Translation by Maaz Qureshi