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 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

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