Compiled by Aboo Sufyaan ‘Uthmaan Beecher

Ibn 'Abbaas (radiyallaahu ‘anhumaa) said: "Do not sit with the people of ahwaa', for verily their gatherings cause sickness in the hearts." 1

Hishaam said: al-Hasan [al-Basree] and Muhammad bin Seereen used to both say: 'Do not sit with the people of ahwaa' and do not argue with them and do not listen from them." 2

Aboo Qilaabah said:  "Do not sit with the people of ahwaa', and do not argue with them, for verily I do not feel safe that they will immerse you in their misguidance or confuse you in that which you already know." 3

Ibraaheem an-Nakha'ee said:  "Do not sit with the people of ahwaa', for verily their gatherings cause the light of Eemaan to go from the hearts, and strip the beauty from the faces, and cause hatred to be inherited in the hearts of the believers." 4

Ayyoob as-Sakhtiyaanee said: "Aboo Qilaabah said to me: 'O Ayyoob! Memorize from me four (things): Do not speak regarding the Qur'aan with your opinion, and beware of (speaking about) al-Qadr, and if the Companions of Muhammad (Sallallaahu ‘alayhi wasallam) are mentioned then withhold, and do not give the people of ahwaa' your hearing so they cast into it what they wish." 5
1 Al-Ibaanah #371
2 Al-Ibaanah of Ibn Battah #395
3 Al-Ibaanah #369
4 Al-Ibaanah #375
5 Al-Ibaanah #397

Ahmad bin Abeel-Hawaaree said that 'Abdullaah binul-Busree said to him:  "The Sunnah with us is not that you refute ahlul-ahwaa', but the Sunnah with us is that you do not speak to anyone from amongst them."  6

Salaam bin Abee Mutee' said:  "a man from ahlul-bid'ah said to Ayyoob [as-Sakhtiyaanee – d.131H]: 'O Abaa Bakr! Can I ask you about a word?' [Salaam] said: "So I saw him indicate with his hand and he was saying: 'Not even half a word, not even half a word!'" 7

Muhammad bin Seereen, if he heard speech from a person of bid'ah, he would put his fingers in his ears, then he said: "if is not halaal for me to speak to him until he stands up [and leaves] his place." 8

Muslim bin Yasaar said:  "Do not open up your hearing to a person of bid'ah, so he pours inside it what you don't have the ability to take out of your heart."  9

Sufyaan ath-Thawree [d.161H] said:  "Whoever lends his hearing to a person of bid'ah has gone out from the protection of Allaah and is entrusted to himself." 10

al-Imaam As-Saaboonee [d.449H]:  "And along with that, they were agreed upon subduing ahlul-bid'ah by debasing them, degrading them, keeping them far away, being distant from them and from accompanying them and living with them, and upon seeking nearness to Allaah (Subhaanahu wa Ta’aala) by avoiding and abandoning them."  11

al-Imaam al-Aajurree mentioned in his Akhlaaqul-'Ulamaa':  "Because from the characteristics of the 'Aalim al-'Aaqil is that he doesn't sit with ahlul-ahwaa', and doesn't debate with them…" 12

Sha'eeb bin Harb said:  Ibn 'Awn said: "The one who sits with ahlul-bid'a is more severe upon us than ahlul-bid'a." 13
6 Al-Ibaanah #478
7 Al-Ibaanah of Ibn Battah [d.387H], #482
8 Al-Ibaanah #484
9 Al-Ibaanah #436

10  Al-Ibaanah #444

11  'Aqeedatus-Salaf Ashaabul-Hadeeth (pg. 114)

12  Akhlaaqul-'Ulamaa'

13  Al-Ibaanah #486

Abool-Jawzaa' said:  "For apes and pigs to live next door to me in a house is more beloved to me than there live next door to me a man from ahlul-ahwaa'". 14

Thaabit bin 'Ajlaan said:  "I met Anas bin Maalik, and Ibn Musayyib, and al-Hasan al-Basree, Sa'eed bin Jubayr, ash-Sha'bee, Ibraaheem anNakha'ee, 'Ataa' bin Abee Rabaah, Taawoos, Mujaahid, 'Abdullaah bin Abee Maleekah, and az-Zuhree, Makhool, al-Qaasim Abaa 'AbdirRahmaan, 'Ataa' al-Khuraasaanee, Thaabit al-Banaanee, al-Hakim bin 'Utaybah, Ayyoob as-Sakhtiyaanee, Hamaad, Muhammad bin Seereen and Abaa 'Aamir - and he had reached Aboo Bakr as-Siddeeq – and Yazeed ar-Raqaashee and Sulaymaan bin Moosaa, all of them ordering me to adhere to the Jamaa'ah, and forbidding me from the people of ahwaa'."  15

Backbiting Ahlul-Bid'ah :

Al-Hasan al-Basree said:  "There is no gheebah of ahlul-bid'a."  16

Ibraaheem an-Nakha'ee said: "There is no gheebah of a person of bid'ah."  17

Sufyaan bin 'Uyaynah said: "A person of hawaa' in the Deen, there is no gheebah of him."  18

Zaa'idah bin Qudaamah said: "I said to Mansoor binul-Mu'tamar: "If I was fasting, is it allowed for me to degrade and belittle the sultaan?" He said: "No."  I said: "So can I degrade and belittle ahlul-ahwaa'?"  He said: "Yes."  19

Shu'bah binul-Hajjaaj said:  "Come let us backbite for Allaah (Subhaanahu wa Ta’aala)." 20

Aboo 'Abdillaah Muhammad bin 'Abdillaah al-Andaloosee, Ibn Abee Zamaneen [d.399H]:  "And Ahlus-Sunnah did not cease to degrade and insult the misguided ahlul-ahwaa' and prohibit from sitting in their gatherings, and fearing their fitnah, and informing about their     innovation, and they did not see that as gheebah nor slandering of them."  21

14  Al-Ibaanah #466

15  Al-Ma'rifatu wat-Taareekh of al-Fasuwee (3/491-492)

16  Hasan: Al-Kafaayah of al-Khateeb (pg.43) and Ibn Abeed-Dunyaa in Al-Gheebah (pg.88)

17  Al-Laalikaa'ee [1/140], Sunan ad-Daarimee [1/120]

18  Mukhtasarul_hujjah of Nasr al-Maqdisee (pg.538)

19  Hasan:  Ibn Abeed-Dunyaa in Al-Gheebah (pg.83)

20  Saheeh: Al-Khateeb in Al-Kafaayah (pg.52), Aboo Nu'aym in Al-Hilyah [7/152]

Judging people by their companionship:

Muhammad bin Sahm said:  I heard 'Ataa' bin Muslim al-Khafaaf mention from al-A'maash, who said: "They used to not ask about a man after 3:  who he walked with, who he entered upon, and who his friends were from amongst the people."  22

Muhammad bin Sahm said: I heard Baqiyyah, he said: "Al-Awzaa'ee used to say: "Whoever hides from us his bid'ah,  he cannot conceal from us his friends." 23

When Sufyaan ath-Thawree entered al-Basrah, so he was asked to look at the affair of Ar-Rabee bin Sabeeh, so he asked: "What is his madhhab?"They said: "He has no madhhab except the Sunnah." He said: "Who are his friends?" They said: "The people of Qadr [the Qadariyyah]."  He said:  "(Then) he is qadaree!" 24

Ayyoob as-Sakhtiyaanee [d.131H] was called to wash someone who died, so he went out with the people, so when the face of the dead person was uncovered, he knew him. So he said: "See to your companion, for I will not wash him. I saw him walking with a person of bid'ah." 25

From Aboo Hurayrah (radiyallaahu ‘anhu), who said:  The Messenger of Allaah (Sallallaahu ‘alayhi wasallam) said:  (( The souls are enlisted soldiers, so those that became familiar with one an other from amongst them (in the heavens) will be inclined (tow ards each other in the world), and those from amongst them that opp osed one another will differ . )) 26
Al-Fudhayl bin 'Iyyaad said:  "The souls are enlisted soldiers, so those that became familiar with one another (from before) will be inclined (towards each other), and those from amongst them that were opposed will differ, and it is not possible that a person of Sunnah can be inclined towards a person of bid'ah except due to nifaaq." 27
21 Usoolus-Sunnah of Ibn Abee Zamaneen (pg.293)
22 Al-Ibaanah #419
23 Al-Ibaanah #420
24 Al-Ibaanah #421
25 Al-Ibaanah #498
26 Al-Bukhaaree and Muslim.  See Saheeh al-Jaami' (#2765).
27 Al-Ibaanah #429

Khuwayl, the brother-in-law of Shu'bah binul-Hajjaaj said:  I was with Yoonus bin 'Uabyd, so a man came and said: "O Aboo 'Abdillaah!  You forbid us from the gathering of 'Amr bin 'Ubayd, and your son has gone to him?" He (Yoonus) said: "My son?!"  He said: "Yes." So Yoonus became angry.  So I didn't leave until his son came, so he said:  Yaa bunay! You knew the opinion of 'Amr bin 'Ubayd, then you enter upon him?!" So he began to make excuses, so he said: "So and so was with me." So Yoonus said:  "I prohibit zinaa' and stealing and drinking khamr, but for you to meet Allaah (Subhaanahu wa Ta’aala) with that is more beloved to me than you meet Him with the opinion of 'Amr bin 'Ubayd and the companions of 'Amr "– meeting the Qadariyyah.  Sa'eed bin 'Aamir said: "We did not see any man who was better than him", meaning Yoonus (bin 'Ubayd).    28

Al-Imaam al-Barbahaaree: "If anything of bid'ah appears in a person, beware of him, since what is hidden from you is more than what is apparent. However, if you see a person whose manners and opinion is despicable, he is wicked, sinful and oppressive, yet he is a person of the Sunnah, accompany him and sit with him, since his sin will not harm you."    
Do the innovations have anything from goodness? 
Ibn Wahb said that Ibn Mahdee informed him that a man asked Ibraaheem an-Nakha'ee about al-ahwaa' [i.e. bid'ah], do they have anything from khayr?  So he said:  '' Allaah did not make in anything from it (even the amount equal to) a mustard seed of khayr, and it is nothing but an adornment from ash-Shaytaan, and the affair is nothing except the first affair [that which the Prophet (Sallallaahu ‘alayhi wasallam) and his Companions were upon].'' 29

Shaykh Ibn 'Uthaymeen ( rah imahullaah ):  "Indeed, from what is obligatory for the Student of Knowledge to maintain and adhere to is defense of the Sharee'ah ." 30

28 Al-Ibaanah #464
29 Usoolus-Sunna

"How We Look at Gaza" - Lecture by Shaikh Muhammad Al-`Anjaree (Hafidhahullaah)

Given via Annahj Radio on 09/08/2014 - Translated by Nabil Chogle and Adam Lazarus on twitter @annahjRadioEng
Annahj Radio English @annahjRadioEng

“I pray that this sitting is Mubarak and is a sitting in which the Sunnah is revived and bid`ah is killed without being worried of those who change or oppose or abandon. We will continue upon this way of reviving the Sunnah of Muhammad ( ).ﷺ

So my message to our brothers and sisters in Gaza: May Allaah have mercy upon them and make them from Jannat Al-firdaous.
They are thrown in chaos and killing without their choice! We ask all of Ahl-us-Sunnah to aid them with their wealth and speech.
We blame those who caused this suffering. We make du`aa like the Prophet did about the ones who gave a verdict without knowledge: “They killed him, May Allaah kill them"
The Prophet ( ) ﷺ didn't ask about their intent but he said this du`aa for the ones who caused the death by a wrong verdict!!
We say: "They killed him, May Allaah kill them!"
Indeed the Quran guides to that which is most upright- not to Hizbiyyah nor to democracy.
The Quran guides to following the Quran and the Sunnah and the understanding of the Salaf.
The Companion `Amr Ibn al-`Aas ( ) was the one who overtook Gaza, but the Raafidah Shi`ah curse him!!!
The king of Gaza called for a man from the Muslims to meet him alone!! So `Amr Ibn al-`Aas ( ) went to call him to TAWHEED!!!
This king was amazed at `Amr's wisdom and his Da`wah.
The Sahaabah put themselves in danger to call to Allaah's religion being uppermost, not to call to the beliefs of Raafidah Shi`ah, Nusayriyah nor democracy ..

The Heads of the Shi`ah proclaiming regarding Gaza: “This is our tremendous victory…”
Why do you think the Shi`ah are making this claim?
These Shia who are enemies to Ahl-us-Sunnah and its people.
These Shi`ah who curse the Companions like `Amr Ibn Al-`Aas, Aboo Bakr and `Uthmaan, they're enemies of the Sahaabah ( ).
Hamas who has this support from the Shi`ah of Iran and elsewhere, don't want the correct path.
The correct path is clinging to the Qur’aan and Sunnah and looking at the guidance of the Prophet (ﷺ) and his Companions ( ).
The Raafidah Shi`ah strive for the destruction of Gaza.
A Muslim is aware of his surroundings and situation.
A state of weakness is not shameful, it’s a bodily state that some Prophets and Messengers passed through.
In this state of weakness it doesn't necessitate to put oneself in harm’s way by harming his life and others.
Laziness is an enemy to the Muslim. We encourage all to work hard. The Prophet ( ) ﷺ sought refuge in Allaah from laziness by day and by night.

The Prophet ( ) ﷺ didn’t want the Kuffaar to be incited against him.
So we say to Hamas, you brought this harm and destruction upon Gaza.
Upon all is to follow the guidance of the Prophet (ﷺ) and weakness is not blameworthy
Sahaabah ( ) abandoned their homes to migrate to both Habashah and Madinah due to weakness.
Waajib to know for a person that they're responsible in front of Allaah, if they bring fitnah upon this Ummah.
Oh followers of Syyed and Banna, don't misguide then destroy the people with this false call to fighting and destruction and spilling blood.
Oh supporter of Hamas, you've been cultivated upon misguidance of Qutb and Al-Banna not the guidance of Muhammad ( ).ﷺ
Abandoning guidance of Muhammad ( ) ﷺ leads to trials and tribulation.
Hadeeth of Mu`aawiyyah ( ): "The rulership will not stop being among Quraysh, as long as they establish the religion.” [1]
The path of disgrace is in opposing the guidance of Muhammad ( )ﷺ , even if you choose democracy or other schools of thoughts.
Why do you find that after all this killing of the Muslims in Gaza, that the groups like Ihyaa’a At-Turaath and Ikwaaan say that: “We are victorious”?

Prophet Daniel ( ) said to his people: “Indeed you were defeated once you abandoned the correct religion of your forefathers”.
However many are killed in Gaza, Hamas still claims it to be a victory.
Those innovated groups will not admit defeat, no matter how much they are defeated and the loss of precious lives (that occurs).
Ahl-us-Sunnah admit defeat and that’s what Sunni Scholars are upon.
So you find the groups like Turaath and Ikhwaan, they don't want to be patient upon the correct way.
Ahl-us-Sunnah are hopeful from Allaah due to their patience.
The correct path is long and heavy, so it requires PATIENCE.
A false claim is that victory is not measured by deaths and loss, rather only by steadfastness.
False claims of victory by the groups: like an airport closed, shooting at thousands of people, suicide bombings, Israel losing money, factories burned, that they gave a bad image to USA…all those false claims of victory are to gain motivation amongst the masses and youth…

So we end this speech how we started: We strive to aid those who were forced into this chaos without their choice
We aid them ONLY WITHOUT THE INTERFERENCE OF THE INNOVATED ISLAMIC POLITICAL GROUPS AND PARTIES.
Rather strive to reach out to those in need directly without any interference.”
[May Allaah reward our Shaikh Muhammad Al-`Anjaree for this tremendous talk and reminder Jazaakallaahu khair, we finish with that.]

[1] – Saheeh Al-Bukhaaree/ Book of Judgments:
“That while he was included in a delegation of Quraish staying with Muawiya, Muawiya heard that 'Abdullah bin 'Amr had said that there would be a king from Qahtan tribe, whereupon he became very angry. He stood up, and after glorifying and praising Allah as He deserved, said, "To proceed, I have come to know that some of you men are narrating things which are neither in Allah's Book, nor has been mentioned by Allah's Apostle . Such people are the ignorant among you. Beware of such vain desires that mislead those who have them. I have heard Allah's Apostle saying, 'This matter (of the caliphate) will remain with the Quraish, and none will rebel against them, but Allah will throw him down on his face as long as they stick to the rules and regulations of the religion (Islaam).” [Translation taken from http://www.sahihalbukhari.com/sps/sbk/]
Tweets compiled and slightly edited by Masjid Aboo Bakr As-Siddeeq (@SalafiyyahATL) and reviewed by Nabil Chogle (@nchogle)

QUESTION: There are some students who call themselves Salafees, and they have some specific shaykhs that they refer to and they do not pay any mind to other callers and shaykhs. They also belittle some of the callers to Islaam, saying that they are Qutbees or Ikhwaanees, while the manhaj of those callers is the manhaj of Ahlus-Sunnah, and they are following the way of the righteous Salaf. So great trials have reached us from these people, as they are running people away from the Religion. They also have a specific tape store, and the other shaykhs' tapes are not sold there. They also speak ill of other conferences and lectures. It is as if Islaam is restricted to their masjid only. So what is your opinion of this, may Allaah reward you.

ANSWER: by Shaykh 'Ubayd Al-Jaabiree, well-known scholar and retired professor from the Islaamic University of Al-Madeenah I believe you are inventing a false situation with this question, as I do not know any Salafee that is like what you have said. Many times questions are based on invented scenarios, loaded questions that are only intended to discredit the Salafees. [1] The Salafees love the Sunnah and its people, and they detest innovation and its people. This is the Sunnah. [2]

COURTESY OF BAKKAH.NET

Who is the Student of Knowledge?  Ash-Shaykh ‘Abdul-‘Azeez bin Baaz ( )رﺣﻤﻪ اﷲ ﺗﻌﺎﻟﻰ  
Ash-Shaykh, al-Imaam ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz ( ) رﺣﻤﻪ اﷲ ﺗﻌﺎﻟﻰ said:

“And it is known with certainty that the taalibul-‘Ilm (student of knowledge) in reality, he is the one who distinguishes al-Haqq (the Truth) from baatil (falsehood) with it’s manifest proofs and clear evidences, and he reads the books of the guided Imaams, and he takes from them what is in agreement with the Haqq, and he leaves that which it’s falsehood is apparent and is not in agreement with the Haqq.”

[From his book Ahamiyyatul-‘Ilm (The Importance of Knowledge), page 34]  
Translated by Aboo Sufyaan ‘Uthmaan Beecher

By  The ‘Allaamah and Noble Scholar Rabee’ Bin Haadee Al Madkhalee (May Allah Preserve Him)  
Source:  Rabee
Translated by Abu ‘Abdis Salaam Siddiq Al Juyaanee

Q: What is your advice O Shaikh to the one who sits with the people of desires, attends their gatherings and gives them salutations in order that they may be certain about what they (the innovators) say, so that they may (use this information) to debate them?

A: Most of the time a person like this will end up becoming a hizbee (partisan), either a tablighee, some type of sufi, or a shi’ite.  It is incumbent that the likes of these individuals be punished by Allah The Most Mighty and Exalted because verily they are going against the way and guidance of Muhammad (SallAllahu Alaihi Wasallam), and the Salaf (the Righteous Predecessors) while putting their religion at risk; most of the time they become lost, go astray and join the (evil) hizbee groups.    
Advice to the One Who Sits With the People of Desires
Ibn ‘Aqeel was a mountain from the mountains of the intellectuals, profoundness, and knowledge.  He was advised not to go and (sit with) the mu’tazilah, (he however, did not heed the advice); he went to them and became mu’tazilee.  Abu Thar was from the students of Ad Daaruqutnee the Imaam of the Sunnah, he (Abu Thar) heard a statement (from the people of innovation) which overwhelmed him and he became a shi’ite.  Abdur Razaaq used to sit with Ja’far Bin Sulaimaan Ad Dabi’ee who had with him some shi’ite ways and thus he (Abdur Razaaq) changed.  He adopted shi’ism and thus became a poor impoverished one from the shi’ite; although the shi’ism he had with him was not extreme, and he is not to be faulted (to the same extent of the shi’ite that is extreme); never the less he fell into shi’ism and was affected by it.

Therefore, the one who sits with the people of falsehood will most definitely be affected by them despite what they want and will.  No matter what they claim, they will definitely be affected because the Messenger (SallAllahu Alaihi Wasallam) is the truthful one who is trusted.  He (SallAllahu Alaihi Wasallam) has warned against this and said, “Verily the example of the righteous sitting and the evil sitting is like that of the merchant of fine perfumes and the ironsmith.  As far as the merchant of perfume, he may either give you a sample as a gift, or you may purchase some perfume from him, or (at least) you find from him a good smell.  Whereas, the ironsmith will either burn your clothes (due to the flying sparks of iron oar), or you will find from him a bad smell.”

The righteous sitting –masha Allah- has three possible scenarios, all of them being good.  Either he will give you a sample as a gift saying “here you may have this”, put some on you, or give you a bottle of perfume (as a gift).  Or, you may buy some perfume from him.  You will benefit from him and this is good.  You’re not buying from him alcohol or something that is prohibited; rather you are buying from him fine oils that Allah loves.  Something that you are encouraged to put on before you pray and/or enter into the Masjid.  So like this you will benefit from him.  Or, (at least) you will find a good smell from him and this too is good.   
The evil sitting is like sitting with the ironsmith.  Either he will burn your clothes or you will find from him a repugnant smell (whose fumes) may cause cancer or some other type of sickness and we seek refuge in Allah from this.

So the evil sitting will most definitely afflict you in a bad way and with evil.   
“An individual is on the religion of his companion and close friend, so let each of you look carefully to the one whom they befriend.”      
“The friends on that day will become enemies one to another except those who are pious.” (Az Zukhruf: 67) 
The people of desires and innovation are not from them (i.e. the pious).  You have verses and ahaadeeth1 that warn you (about sitting with the people of innovation).  (Yet despite all of this) you say, “No, get out of here (that’s not going to happen to me).”  Who has granted you an impermeable protection?  The Prophet (SallAllahu Alaihi Wasallam) used to warn the Sahaabah (from sitting with the people of innovation), the Salaf who where like mountains (of knowledge, faith, adherence to the truth, etc.) used to plug their ears (from listening to the people of innovation) and did not want to hear anything from them.  But you, you go to them, visit them and attend their gatherings, (you will be) afflicted by their evil, deceptions, and accusations.

We have tried abundantly; we have tried abundantly, for more than thirty years we have been trying (to get across to the likes of these people).  They have been deceived, lost and broken down.  Their end result has already been determined; they WILL be lost (and miserable).  We ask Allah for safety!

Not matter what level of intelligences you achieve, (if you sit with them), verily Allah will punish you.  Your intelligence will not avail you.  You must take the necessary steps and means to safeguard and protect this religion that Allah has given to you.  Do not play with this bounty! 
Presently, you will find that the hizbees of this country (Saudi Arabia), all of them where originally Salafy as the origins of this country is Salafiyyah.  All of these (indigenous Saudi citizens) who became hizbee where lost due to them mixing (with the hizbees), living along side of them, reading their books and listening to the (tapes) of the people of desires.

1 Plural of hadeeth

By  The Shaykh Aboo ‘Uthmaan Muhammad bin ‘Uthmaan al-‘Anjaree 
Translated by Aboo Sufyaan 'Uthmaan Beecher

• The Da’wah Sharee’ah 1 has its basis in the Book and the Sunnah, and its starting point is love for Allaah and desire for His Jannah (Paradise) and fear of His (Hell)Fire, and the way which the Prophet () and his Companions () were upon.  Its end result is with Allaah, “Verily, you do not guide those whom you love, but Allaah guides whomever He wills.” 2

The da’wah Siyaasiyyah (the political da’wah) 3 has its basis in politics, its starting point is ideological, and its means are the party and the organization and the jamaa’ah, and its end result is planned and designed.

• Ad-Da’wah ash-Sharee’ah seeks to unite the Ummah upon the foundations of the belief which the Prophet () and his Companions embodied by the saying of Allaah the Exalted:  “And hold on to the Rope of Allaah all of you together and do not divide amongst yourselves.” 4

Ad-Da’wah as-Siyaasiyyah seeks to struggle for the promotion of parties (ahzaab) in the Muslim country to secure for itself a seat amongst the ranks of the [other] parties of the state.  And they read the saying of Al-Haqq [Allaah], the Exalted: “And be not like those who divided and differed among themselves after the clear proofs had come to them.  It is they for whom there is a terrible punishment.”  5   And His saying, Exalted is He: “But they have broken their religion into sects, each group rejoicing in what it has.” 6

• Ad-Da’wah ash-Sharee’ah criticizes by sincere advice, by eloquence and wisdom and handsome admonition, complying with the principles of the Sharee’ah.

1 [TN]: The Da'wah of Ahlus-Sunnah wal-Jamaa'ah, those who adhere to the way of the Prophet () and the Salaf of this Ummah (his noble Companions and those who followed them perfectly). 2 Sooratul-Qasas (28):56 3 [TN]: The Da'wah of the political groups and parties and the political activists, like Ikhwaan al-Muslimeen, Jam'iyyah Ihyaa' at-Turaath, and other than them. 4 Soorah Aal-‘Imraan (3):103 5 Soorah Aali-‘Imraan (3):105 6 Sooratul-Mu’minoon (23):53

Ad-Da’wah as-Siyaasiyyah criticizes by open demonstrations, sit-ins and strikes, and through rousing the (people in the) street under the pretense of islaah (rectification).

• Ad-Da’wah ash-Sharee’ah is concerned with the guidance of mankind to obedience to Allaah and adherence to His law (shar ’).

Ad-Da’wah as-Siyaasiyyah is concerned with the achievement of appeasing the people through success in elections, and then exerting pressure on the government to meet their partisan demands, the most important of which is their reaching power (in the government).

• Ad-Da’wah ash-Sharee’ah looks to the Muslim for what is apparent, and that verily he is from among the Muslims, and you address him with the name of Islaam.

Ad-Da’wah as-Siyaasiyyah  looks to the Muslim for what is of  benefit to the party (hizb) and the organization, so perhaps this is often the cause of their saying:  "so and so is a secularist", "so and so is a liberal", "un-islaamic", and so on.

• Ad-Da’wah ash-Sharee’ah, its leaders are the ‘Ulamaa ar-Rabbaaniyoon 7 recognized for their leadership and protection [of the Ummah], like : al-‘Allaamah Muhammad Naasiruddeen al-Albaanee, al-‘Allaamah ‘Abdul-‘Azeez bin Baaz and al-‘Allaamah Muhammad bin Saalih al-'Uthaymeen – may Allaah have mercy upon them all -, so verily from them was an effect on hearts of the common Muslims and the students of knowledge.

Ad-Da’wah as-Siyaasiyyah, its leaders are the politicians. They have no connection to knowledge, and they don’t have an effect on the hearts of the common Muslims, verily their effect is on the members of the Hizb (party) and the organization only.

• Ad-Da’wah ash-Sharee’ah calls them to believe and work in the da’wah to earn Allaah’s Pleasure, and not on the basis of gaining status and prestige.

Ad-Da’wah as-Siyaasiyyah, some of its call is their making an affiliation to the hizb (party) a means to achievement, so it is their means for obtaining position and status.

• Ad-Da’wah ash-Sharee’ah, its callers spend from their own wealth, as embodied in the saying of the Prophet ():   “And do not ask the people for anything”  8, and by that they are also in agreement with the Prophets () saying:  “The upper hand is better than the lower hand.”  9

7 [TN]: Those scholars known for their cultivating the people upon the correct belief, methodology and understanding of the Deen. 8 Saheeh Muslim (1043) and others from ‘Awf ibn Maalik. Saheeh.  See Saheeh al-Jaami (2646) 9 Saheeh al-Bukhaaree (1472) and Saheeh Muslim (1033, 1035, 1036).

Ad-Da’wah as-Siyaasiyyah , its collection boxes and bank allotments and asking of the people is their constant, inseparable characteristic. Indeed it is from their most apparent traits. And they believe that these financial resources are a mainstay of their da’wah and their activities.

• The people of Ad-Da’wah ash-Sharee’ah, their manhaj (methodology) is clear for them, so there is no secrecy and no covertness, so they are “upon al-Bayd aa’ (a clear proof), its night is like its day (in clarity).”  10

Ad-Da’wah as-Siyaasiyyah, their manhaj is secrecy and obscurity, and devoid of clarity in those matters that it is obligatory to make clear.

• Ad-Da’wah ash-Sharee’ah, its positions are fixed and clear, and even if it differs with most of mankind.

Ad-Da’wah as-Siyaasiyyah, its positions change, so what was correct yesterday perhaps will be wrong today, and what was wrong today could be correct tomorrow, and so on.

• Ad-Da’wah ash-Sharee’ah derives the steps of islaah (rectification) through the legislative texts [i.e. the Qur'aan and authentic Sunnah], and even if this rectification wasn’t achieved, so verily he () said: “ And a Prophet will come and there will not be anyone with him” 11- meaning a Prophet from among the Prophets of Allaah will come on Yawm al-Qiyaamah (the Day of Resurrection) and not one person believed in him, and he didn’t change the condition of any one from the individuals of his society which he was sent amongst, so this Prophet () called to rectification, and no one from his people answered him.

Ad-Da’wah as-Siyaasiyyah derives the steps of islaah  through achievement of forming the political decision, and through “the aim justifies the means”.

• Ad-Da’wah ash-Sharee’ah, its flags and signs are known by their scholastic efforts through exerting themselves to spread the correct ‘Aqeedah and the Sunnah.

[TN]: The narrations that show that the way of Ahlus-Sunnah is not asking the people for their filth (their sadaqaat) are many and clear.  So those who ascribe themselves to the way Salaf and want to call to the Haqq, they do not establish their da’wah upon asking for the peoples money.  Rather they establish their da’wah upon hard work and spending upon their da’wah from their own pockets.  And Shaykh Ahmad asSubay’ee explains, you will not find even one athar (narration) from the Companions, nor the Taabi’een, nor the Atbaa’ut-Taabi’een, nor those who followed after them where they stood up in the masjid to ask the people for their sadaqaat – not one!  And if this had been their way and their guidance, they would have done it.  And from those matters which distinguish the Da’watus-Salafiyyah from all the other da’waat is that we take the understanding of the Book and the Sunnah from these aathaar (narrations) from the Salaf of this Ummah, contrary to the political groups and parties.   10 Ahmad (4/126), Ibn Maajah (43), and al-Haakim (1/96). Al-‘Allamah al-Albaanee declared it Saheeh in Saheeh al-Jaami’ (4369). 11 Al-Bukhaaree

Ad-Da’wah as-Siyaasiyyah, its flags and signs are manifest and known by the virtues of the Jamaa’ah and the Hizb and its wealth and its influence, so if you go back in your memory through history, you know that its leaders who were well known, they didn’t reach the position which they reached except through the Jamaa’ah, the Hizb, and its wealth.  I will give you an example to make clear the difference between the true flags of al-Haqq (the truth) and other than them:

So al-‘Allaamah Naasiruddeen al-Albaanee, verily love of him is fixed firmly in the hearts of al-‘Aalaameen, and his leadership in ‘uloomud-Deen (the sciences of the Religion) is firmly established through his strength and steadfastness in sharee’ (legislated) knowledge. And there was no charity to publish his books, and no committee to pay for his expenses, no organization to sponsor his residency visa, and no hizb which promotes his efforts, nor media to publish his essays and show his pictures.  On the contrary, his establishment in knowledge was his sign, so he was able to face the nations and the people with his knowledge and understanding, without any organization or leader, and no support except through the Tawfeeq of Allaah.  Therefore it was his knowledge which made his leadership a duty upon him in all areas.  Noble reader, the saying goes:    “And with its opposite, things are made known.”

By ash-Shaykh Aboo ‘Uthmaan Muhammad al-‘Anjaree

The da’wah of the Prophet ( ) and his Companions is established firmly upon al-Furqaan. Allaah the Most High said:

“Blessed be He Who sent down the Furqaan (criterion and distinction between Truth and falsehood) upon His slave, that he may be a warner to the 'Aalameen (mankind and jinn).”  1

And from the names of the Qur’aan is Al-Furqaan. And from the names of the Prophet is Al-Mufarriq and Al-Faariq. So therefore the separation and distinction between Haqq (Truth) and baatil (falsehood) is from the foundations of the Deen and it’s fundamental principle.

And (from) the characteristics of Ahlul-Haqq is that they differentiate betw ( )een Truth and falsehood, and they strive for the distinction of Truth from falsehood , and this is taken from the saying of the Prophet ( ) regarding the companions who will be shaded by Allaah in His shade on the day when there will is no shade except His shade:

(( Two men, they love each other for the Sake of Allaah, they come together due to it and separate due to it ))  2

So Taqwaa is the path of uniting the people of the manhajul-Haqq (the methodology of the Truth) and their coming together. And Taqwaa is the path of differing with the people of the false methodologies (manaahij al-baatilah). Allaah the Most High said: )ِ
“O you who believe! If you obey and fear Allaah, He will grant you Furqaan.”  3

1 Al-Furqaan (25):1
2 Al-Bukhaaree in Kitaabul-Adhaan (The Book of the Call to Prayer)
3 Al-Anfaal (8):29

So the mu’min has Furqaan by which he separates and distinguishes between the people of the deviated methodologies and false statements, and between the people of the methodology of the Haqq, the people of the one manhaj and the Straight Path. And like this the Companions of the Prophet ( ) have mentioned, when al-Miqdaad bin Aswad said, from the Prophet ( ), that he “came with Furqaan. By it he separated between Truth and falsehood, and separated between a father and his son.” It was collected by Ahmad and authenticated by AlAlbaanee.

So the teacher, the Sunnee, he teaches his students Furqaan and makes them able to distinguish between Truth and falsehood. As for the teacher, the cheat, who makes most of his subject matter - I say most of it, not all of it – affiliating with the people of the da’waatul-baatilah and he agrees with what the mashayikhah of the jamaa’aat assiyaasiyyah al-Islaamiyyah (the Islaamic political groups), this shaykh, the cheat, has extinguished the light of Furqaan that Al-Haqq (Allaah) said regarding it:

“And thus We have sent to you (O Muhammad) Roohan (an Inspiration, and a Mercy) by Our Command. You knew not what the Book is, nor what is Eemaan? But We have made it (this Qur'aan) a light wherewith We guide whosoever of Our slaves We will. And verily, you are indeed guiding (mankind) to the Straight Path.”  4

And the asl  (foundation) of Al-Furqaan is at-tafreeq (differentiation and distinction) between two things and the separation between them by manifesting the proof and the victory. And for that, Ummul-Mu’mineen, ‘Aa’ishah ( ) used to magnify Al-Furqaan due to its importance and greatness. So she would say: “By the One Who sent down the Furqaan upon Muhammad!” Collected by Ahmad and authenticated by Al-Albaanee.

So whoever is most in following closely and adhering tightly to what the Companions of Muhammad () were upon is the greatest in Furqaan. And whoever is farthest from ittibaa’ of the companions is the farthest from Furqaan and intertwines upon himself and his students the light of the Truth with the darkness of falsehood. So Blessed is He Who sent down Al-Furqaan upon His slave, that he may be a warner to the 'Aalameen.

And I ask Allaah, Al-‘Aliyy, al-‘Adheem that He establish my brothers, the companions of the website of Tasjeelaat Nidaa’ al-Islaam upon manifesting alFurqaan between Haqq and baatil and guide them in that.

Written by Muhammad ‘Uthmaan al-‘Anjaree
Saturday, 19 Sha’baan 1428/1 Sept. 2007

Translated by Aboo Sufyaan ‘Uthmaan Beecher

By Shaykh Falaah bin Ismaa'eel Mindikaar

ash-Shaykh Muhammad bin 'Uthmaan al -'Anjaree asks:

Is the difference between Ahlul-Haqq and Jam'iyy ah Ihyaa'at-Turaath a

nd Jam'iyy atul-Islaah (Ikhwaan ul-Muslimeen) a dif ference based up on 'aqeedah?

ash-Shaykh Falaah Ismaa'eel answers ________ ash-Shaykh Muhammad bin 'Uthmaan al-'Anjaree asks

quote:
If someone says that the khilaaf (khilaaf of Ahlul-Haqq) with Jam'iyyah Ihyaa' at-Turaath al-Islaamee or Jam'iyyatul-Islaah [Ikhwaanul-Muslimeen in Kuwait] is a khilaaf that is 'aqadee ('Aqeedah-based), is this statement correct or not?
Ash-Shaykh Falaah bin Ismaa'eel Mindikaar answered:

quote:
If you know what they have of mukhaalifaat in 'Aqeedah, yes.  This is the asl.  Meaning, the asl in splitting and separating (from) the people is the affairs of I'tiqaad.  And this issue, ya'nee, it has been made obligatory upon us by all of the nusoos (texts) of al-Walaa' wal-Baraa', without doubt, or else why do we separate and split from them?

If the khilaaf between you and them is not in an issue from the issues of I'tiqaad so then how do you separate from them?  And how do you boycott them?  And how do you warn against them?

So either you know these affairs of 'Aqeedah that you differ with them in them, or you know their mukhaalifaat that are 'Aqeedah-based, otherwise youý finished.  So if there is no khilaaf 'aqadee (no khilaaf in the affairs of 'Aqeedah) between you and them, then go.  Enter along with them, and sit with them, and mix with them, and help and support them, and enter with them in their da'wah!

However, I say, the asl regarding those who split and separate,  and warn - meaning, from these groups and parties - without doubt - then, ya'nee, their issues in the affairs based in 'Aqeedah are innumerable.

And everyday, ya'nee, many proofs come to us of ikhtilaafaat or mufaaraqaat between us and them in the affairs of I'tiqaad.  And the most recent of them is a paper published today.  It was published today ý where is it, O shaykh Faaris? Maa shaa' Allaah, this is with shaykh Faaris, this da'wah to al-Wasitiyyah (following a moderate, middle path).

And the term al-Wasitiyyah, without doubt, is an asl (principle) from the Usool of I'tiqaad. So they participate with the Raafidhah, yaa shaykh! And with them (the Raafidhah) is one who is called Aayatollah what? Aayatollah at-Taskheeree, yaa shaykh. Meaning, they join and participate with ahlul-bid'a and participate with this nation, with all of its bid'a and its misguidance, and (claim) they are moderation (al-wasatiyyah), and they are the ones who understand alwasatiyyah.

And it doesn't mean they invite anyone from Ahlus-Sunnah or from the Salafees in the likes of these meetings.  So their cooperation and participation with ahlulbid'a and their cooperation and participation with the Raafidhah and other than the Raafidhah, like what our Shaykh mentioned a little while ago, there is no doubt that the ikhtilaaf between us and them is in a tremendous principle, and it is al-Walaa' wal-Baraa' and at-Tahazzub ý I say - at-Ta'assub towards other than the Prophet Muhammad (صلى ا عليه و سلم) and what Muhammad was upon and what the Companions were upon from the affairs that bring about their benefit and other than them.

And the transcript is posted on Sahab.

And the noble Shaykh Ahmad bin 'Umar Baazmool wrote in response to this:

quote:
 بـسم ا الرحـمن الرحيـم

May reward with goodness Ash-Shaykh, al-'Allaamah Falaah Mindikaar, and Ash-Shaykh, the noble advisor Muhammad bin 'Uthmaan al-'Anjaree for these sound, well-expressed words, exposing the people of misguidance, clarifying the obligation upon every Muslim, opposing ahlul-bid'a and whoever aids them or praises them or defends them. 
And there is no doubt that this jam'iyyah (Jam'iyyah Ihyaa' at-Turaath) has caused much corruption in the earth, and put to trial some of the Salafees, and drawing them to their ranks.  So you see him standing up to defend them, wa laa hawlaa wa laa quwwata illaa billaah, so to Allaah is the complaint.

But by the fadhl of Allaah the Most High and from His blessings is that the Haqq and its people - they are the majority and they are more powerful over their small numbers - so we do not cease to be those who adhere tightly to the Haqq, so we are a jamaa'ah upon our small numbers just as the noble Companion 'Abdullaah bin Mas'ood (رضى ا عنه) said: "The Jamaa'ah is Ahlul-Haqq, even if you are by yourself."
So may reward our brother Haanee with the best of rewards for this beautiful benefit, and may peace and blessings be upon our Prophet Muhammad and upon his family and his Companions.

Your dear brother,
Ahmad Baazmool

Posted on Sahab by Shaykh Ahmad on 9 December, 2008

By Ash-Shaykh Aboo ‘Uthmaan Muhammad al-‘Anjaree

Transcribed & translated from a taped lecture on 29 November, 2007 in the Kuwaiti desert area of Kabd 1 by Aboo Sufyaan ‘Uthmaan Beecher, edited by Firaas Al-Ragom

Shaykh al-‘Anjaree (ﺣﻔﻈﻪ اﷲ ﺗﻌﺎﻟﻰ) said:

“I wish, here, to mention an important issue. A man called me, so he said, ‘I want to read to you an article that was published yesterday where it speaks about obedience to the Walee al-Amr (the Muslim ruler).’  He is the one who wrote the article.  So after the end (of the article), he asked, ‘What is your opinion of the article, Aboo ‘Uthmaan?’  And he is ikhwaanee, from the sons of Jam’iyyatul-Islaah alIjtimaa’iyyah, as though he was trying to say ‘we [ikhwaanul-Muslimeen] speak about obedience to the Walee al-Amr.’

So I said to him: The Prophet () came with al-Mufass al (that which is detailed and specific).  When the Prophet () came, (he came) with alMufassal.  And this is a faariq (that which distinguishes and differentiates) between the da’watul-Haqq (the da’wah of the Truth) and all of the other da’waat.

So beware, O ‘Abdullaah, of the mujmalaat (the generalities)!  The mujmalaat – our da’wah is the da’watus-Salafiyyah.  From the mujmalaat is seeking knowledge (talabul-‘Ilm), a general statement.  From the mujmalaat is giving importance to the books of Shaykhul-Islaam Ibn Taymiyyah.  From the mujmalaat is (saying) “I am a graduate of the the Islaamic University (of al-Madeenah)”.  From the mujmalaat is “Obedience to the Walee al-Amr is obligatory”.  From the mujmalaat is warning against the takfeerees. Mujmalaat! 2 And today we hear this, isn’t that so?!

1 Available on Sahab.net 2 Meaning: all of these are generalities and are not proofs for a person being upon the Truth.  Rather it is the details that show what a person is upon, as the Shaykh clarifies in what follows. [TN]
‘Abdur-Rahmaan (‘Abdul-Khaaliq) says: ‘I say: it is upon you to seek knowledge!’ Safar (al-Hawalee) says: ‘I call (the people) to seek knowledge.’ Salmaan al-‘Awdah says: ‘It is upon you to seek knowledge and to read the books of Shaykhul-Islaam Ibn Taymiyyah.’ Then the subject matter is one!   Then how are you, O ‘Abdullaah, to differentiate?!  Here is the problem! The miskeen one, this student of knowledge, 18 years old, 19 years old, (says) ‘O akhee, this is confusing and problematic for me!  This one says “seeking knowledge” (talabul-‘Ilm), and ‘Abdur-Rahmaan (‘Abdul-Khaaliq) says “seeking knowledge”, and Salmaan says “seeking knowledge”!’   The other says: “No, I read upon the Mashayikh (the Scholars)!”  Salmaan says: ‘I read more than you upon the Mashayikh, jazaakallaah khayr!’

Is that not so?! (He says:) “I am a Najdee (from Najd), and Shaykh ‘Abdul-‘Azeez bin Baaz and Shaykh Ibn ‘Uthaymeen are from Najd, I have been raised (in knowledge) with these people”.

So how do you, O student of knowledge, distinguish and separate? The Qur’aan distinguishes and separates.  The Prophet, from his names is “Faariq” (the one who distinguishes and separates between Truth and Falsehood).  The Battle of Badr, what is it?  What?   [the brothers answering the Shaykh]    Furqaan ! 3  So then how do you differentiate?   I will mention to you a statement here.

There called me, before 2 or 3 weeks, a youth studying in the Islaamic University (in al-Madeenah).  So I was advising him with adherence (to the religion), to read, and taking the maadah as-Sunniyyah (subject matter derived from the Sunnah). He says, ‘Aboo ‘Uthmaan –he sent me a message–, he says “I have just left a lecture, the educator, the teacher, has read and attained (the various) arts (funoon) 4”. Whose son (is he referring to)? He is the son of an Imaam, the author of “Adwaa’ul-Bayaan”, Muhammad al-Ameen ash-Shanqeetee.’, his name is ‘Abdullaah. What does
3

The distinction between Truth and falsehood.  Allaah said: “If you have believed in Allaah and in that which We sent down to Our slave (Muhammad) on the Day of Furqaan, the Day when the two forces met…” [8:41]  al-Imaam Ibn Jareer at-Tabaree said: “Ibn ‘Abbaas said about His saying (in this aayah), “the Day of Furqaan”: ‘He means by Furqaan, the Day of Badr.  In it Allaah differentiated and separated between Truth and falsehood.”  See the Shaykh’s article “The Light of Furqaan” for more on this issue. [TN] 4 Meaning the various sciences of the Sharee’ah [TN]
he say?  He says, to the students in the Islaamic University (of alMadeenah) – look, where are you, O Shaykh ‘Abdul-‘Azeez?!  Allaahu Akbar! –  He (this ‘Abdullaah) says: “And what do you know? Maybe Ja’d 5 has placed his luggage in Jannah”.

[The Shaykh makes disapproving sounds]

“What do you know?” So he says: “I have attained the arts (funoon), I studied with the Mashayikh, and I completed my studies in the Islaamic University and now I teach in it.  And my Mashayikh … well I am in no need of an introduction, you want to ask about my Mashayikh?!  I’ll narrate to you the chain now. The supplemental sciences (the sciences of the language, Usoolul-Fiqh, etc.), and for Allaah is all praise, I teach. If you bring me a single word, I will bring ten proofs from the Qur’aan. I challenge you!

”  Then what do you do now?

Look at these Aathaar (narrations of the Salaf), look at these Aathaar and you will find the distinction:

Aboo Ishaaq would not teach, or would not narrate hadeeth to a student, until he tested him. He would say: ‘Say that Zinaa is by the Qadr of Allaah.’  And if not, he would not narrate (to him).  ‘Say that Zinaa is by the Qadr of Allaah.’ And if not, he would narrate (to him).  ‘Say that Zinaa …’  this is an Imaam! So if the student said that, he would narrate to him.  Do you see, O brothers?

So then there is what?  Indeed the Prophet () came to us with what?  With al-Mufassal (detail)! Leave the general. Enter into? The tafseel (detail)!  And here is the Faariq. And here the truth becomes clear to you. For that reason the Prophet () came with what?  Al-Mufassal!

I will mention to you – this is the guidance of the Prophet () – a woman came, or, we will mention another hadeeth.  A man wanted to free a slave, and he is the sahaabee Mu’aawiyyah (رﺿﻰ اﷲ ﻋﻨﻪ و أرﺿﺎه) .  So the Prophet () said (( Bring her to me )).  So she came, and the Prophet () asked her:

5 Ja'd bin Dirhaam. And here the Shaykh means that when you speak about ahlul-bid'ah, some will come and say 'but you don't know! Maybe Allaah has forgiven him. Maybe Allaah will enter him into Jannah' and the like of this, to cause the Atharee to doubt the Haqq and cause him to doubt the Manhaj of AhlusSunnah [TN]

(( Where is Allaah? ))  Detailed or not?   [brothers answer: detailed].   Do you notice the Prophetic methodology?!   (( Where is Allaah? ))  So she said: “Above the Heavens.”  This is the Prophetic methodology!  This, this is the prophetic methodology!   There must be tafseel (detail)!

A person comes to me and I say ‘Come, the question (from me to you) is clear.  What is your position towards Jam’iyyah Ihyaa’ at-Turaath?  What is your position towards Jam’iyyah Ihyaa’ at-Turaath?!’  If he says to you, ‘O akhee, what kind of questions are these?’  Know that there is something inside him!  You see?

Here – (and) of course there are people who have eaten barseem (been affected by wealth and sustenance), just as one of the Salaf said – the Kullaabiyyah in that time had position and status -  so that Imaam would not narrate hadeeth to the children until he tested them.  So he would say: ‘Say: “O Allaah!  I free myself (before you) from the Kullaabiyyah.”’  He would not narrate hadeeth to the student until he would say that phrase.  ‘O Allaah!  I free myself before you from the Kullaabiyyah.’  So a student said: ‘O Shaykh!  My father won’t give me sustenance (‘aysh)’ – meaning barseem. So the teacher laughed.  The Shaykh laughed.

This path is not easy.  In this path is ghurbah (Strangeness), the Prophet - - says. And for this the Prophet () described these people with his statement – look!   (( Those who rectify what the people have corrupted )) – from what?  From my Sunnah al-Mufassilah (my detailed Sunnah)!  (( Those who rectify what the people have corrupted from my Sunn ah )).   
This, this is the risaalah (message).  This, this is the risaalah – that we rectify what the turaathee has corrupted from the Sunnah of the Prophet (),that we rectify what the ikhwaanee has corrupted from the Sunnah of the Prophet (),that we rectify what the juhaymaanee has corrupted from the Sunnah of the Prophet (),that we rectify what Salmaan al-‘Awdah has corrupted from the Sunnah of the Prophet ().  This is the manhaj alMufassal (the detailed methodology) in this time.

And I say this (what I have said), and I ask forgiveness from Allaah for myself and you.”

By Shaykh Abool-‘Abbaas ‘Aadil bin Mansoor

Summarized notes from the Shaykh’s explanation 1 and rendered into English by Aboo Sufyaan ‘Uthmaan Beecher

Ash-Shafaa’ah (The Intercession) is from the masaa’il of al-I’tiqaad (the correct ‘Aqeedah), and the Prophet () informed us about it (as comes in the authentic ahaadeeth).

Ahlus-Sunnah mention in their books those matters which distinguish and differentiate between the ‘Aqeedah of Ahlus-Sunnah and the innovated beliefs of the people of innovation.  They did not mention the commonalities that all of the Muslims agree upon.  Rather they mention the issues that distinguish and separate between them.  And by mentioning these issues that distinguish and separate (between Ahlus-Sunnah and ahlul-bid’a), the distinction between Haqq and baatil is increased.

4739 – “My Shafaa’ah is for Ahlul-Kabaa’ir from my Ummah”

1  17 March, 2008/9 Rabee’ al-Awwal, 1429 in Kuwait

{ Sulaymaan bin Harb narrated to us; Bastaam bin Hurayth narrated to us; from Ash’ath al-Huddaanee; from Anas bin Maalik; from the Prophet (), he said:  (( My Shafaa’ah is for the people who committed the ma jor sins (AhlulKabaa’ir) from my Ummah )) } 2

The Shaykh (ﺣﻔﻈﻪ اﷲ) explained:

If one hears the people mention ash-Shafaa’ah, what most of them mean is that tremendous event, when the people are raised up, and they look for someone to intercede for them, and they go to the different Prophets, each one saying “nafsee, nafsee (I fear for myself, I fear for myself)”, until they come to Allaah’s Messenger Muhammad ().  He () will say “ It is for me, it is for me ”, and will come and seek Allaah’s permission and will prostrate underneath His ‘Arsh, until Allaah says: “(Muh ammad!) Raise your head! Ask and your request will be granted! Say and your saying will be listened to! Intercede and your intercession will be accepte d!”  Then he will begin to intercede ().  This is the Greater Intercession (ash-Shafaa’ah al-A’tham, or Shafaa’atul-’Uthmah).  Everyone agrees with this Shafaa’ah, even the Mu’tazilah.  No one rejects it.  So this is not the Shafaa’ah that Ahlus-Sunnah refer to in their books.

The Shafaa’ah that is mufaariqah (that distinguishes and separates [between Haqq and baatil]) is the Shafaa’ah for the people of ma’aasee (sins), for AhlulKabaa’ir (the Muslims who committed the major sins).  The people of innovation reject this Shafaa’ah!  The Khawaarij and Mu’tazilah oppose this.

So the first hadeeth that Aboo Daawood narrates is a clear hadeeth in the separation and distinction between Ahlus-Sunnah and ahlul-bid’a.  And this hadeeth is a thorn in the throats of the Khawaarij and Mu’tazilah!

Some of the Salaf mentioned ash-Shafaa’ah as an independent chapter in their books – the Shafaa’ah al-mufaariqah!  And our Shaykh, Shaykh Muqbil bin Haadee (رﺣﻤﺔ اﷲ ﻋﻠﻴﻪ و ﻏﻔﺮ اﷲ ﻟﻪ) compiled an entire book in the issue of ashShafaa’ah.

2  Declared saheeh by ash-Shaykh al-Albaanee

The Mu’tazilah called Ahlus-Sunnah “Murji’ah” in the issue of ash-Shafaa’ah.  One of their heads, al-Qaadee ‘Abdul-Jabbaar al-Mu’tazilee said that ashShafaa’ah is for the taa’ibeen (those who repent) and the “Murji’ah” (AhlusSunnah) say it is for the people of sins.

So the entering of Ahlut-Tawheed into the Fire (due to sins) is a refutation of Murji’ah, and their being taken out of it is a refutation of the Khawaarij and Mu’tazilah.

4740 – “A people will be taken out of the Fire due to the Shafaa’ah of Muhammad…”

{ Musaddad narrated to us; Yahyaa narrated to us; from al-Hasan bin Dhakwaan; Aboo Rajaa’a narrated to us; he said: ‘Imraan bin Husayn narrated to me from the Prophet (); he said:  (( A people will be taken out of the Fire due to the Shafaa’ah of Muh ammad, so they will enter Jannah, and they will be called al-Jahannamiyyeen )) } 3

He mentions here () the different types of people as is related to the issue of ash-Shafaa’ah.

4741 – “Indeed the people of Jannah will eat in it and drink”

3  Declared saheeh by ash-Shaykh al-Albaanee

{ ‘Uthmaan bin Abee Shaybah narrated to us; Jareer narrated to us; from alA’mash; from Abee Sufyaan; from Jaabir to us; he said: I heard the Prophet () say:  (( Indeed the people of Jannah will eat in it and drin k )) } 4

Ahlul-bid’ah reject these narrations with out any daleel, only the ‘Aql (intellect).  So they say that it is not right that Allaah forgive those who disobeyed him.  And this is ‘Adl (justice) according to the Mu’tazilah!  They do not distinguish between that which has been promised (by way of punishment) and that which is threatened (by way of punishment).

By The Muftee of Jizaan, Shaykh Ahmad ibn Yahyaa an-Najmee From his book

Al-Fataawa al-Jaliyyah ‘anil-manaahij ad-Da’wiyyah (pgs 102-104)

Translated by Aboo Sufyaan 'Uthmaan Beecher

The noble Shaykh (hafidhahullaah) said: 

The definition of Ikhwaanul-Muslimeen is: they are those who follow and attach (themselves) to Hasan al-Banaa, and there are some observations upon their manhaj, the most important of which follow:

1) Carelessness and neglect in regards to Tawheed al-‘Ibaadah, which is the most important thing in Islaam, and the servant’s Islaam is not correct except by it.

2) Their silence and approval of the people being upon Shirk al-Akbar (major Shirk); from du’aa to other than Allaah, and circumambulation (tawaaf) of the graves, and swearing oaths to their inhabitants, and sacrificing by their names, and what is similar to that.

3) That verily the founder of this manhaj is soofee; he has a connection to the Soofiyyah; when he took the bay’ah from ‘Abdul-Wahhaab al-Hasaafee upon his Hasaafiyyah ash-Shaadhiliyyah Tareeqah (soofee order).

4) The presence of innovation amongst them, and their establishing worship by it, rather it is the basis of their manhaj. They attest that the Prophet () attends their sittings of dhikr and forgives them for what has proceeded from their sins, in their saying: 

“The Ilaah sent prayers upon the noor [i.e. the Prophet] which appeared 

for the ‘aalameen (all that which exists), and out shined the sun and the moon, 

this is the beloved [i.e. the Prophet] attending with the beloved 

and has forgiven for all that which has passed and taken place.”  

5)  Their call to (establishing) the khilaafah, and this is a bid’ah, for verily the Messengers and those who followed them were not commanded except with the call to at-Tawheed. The Most High said:  “And verily, We have sent among every Ummah a  Messenger (proclaiming): "Worship Allaah (Alone), and  avoid at-Taagh oot (all false deities and objects of worship).” 1

6) The non-existence of al-walaa’ wal-baraa’ amongst them or its weakness. And they make that clear through their da’wah to closeness between [those upon] the Sunnah and the Shee’ah, and the saying of their founder: “We cooperate [with each other] in that which we agree upon, and we excuse each other in that which we disagree in.” [-end of quote-]

7) Their hatred for Ahlut-Tawheed, and the people [who traverse] the path of Salafiyyah, and their loathing of them and they make that plain in their statements regarding the country of Saudi Arabia, which was established upon at-Tawheed, and teaches at-Tawheed in its schools and in its institutions and universities; and from the murder of Jameel arRahmaan al-Afghaanee because he was calling to at-Tawheed, and he was one who had schools in which he taught at-Tawheed.

8) Their scrutiny and pursuit of the mistakes of the rulers, and searching for their shortcomings, whether it is true or a lie, and spreading them amongst the inexperienced youth so as to cause them to hate and loathe them [the rulers] and to fill their hearts with hostility towards them.

9) The foul disgusting hizbiyyah (blind partisanship and bigotry) which they ascribe to. So they support and have closeness on account of this hizb (party), and show enmity and oppose on account of it. 

1 An-Nahl (16):36

10) Taking the bay’ah (oath of allegiance) to work for the Ikhwaanee manhaj with the ten conditions which its founder mentioned 2, and there are other observations to be made which it is possible that we take them later.

By Ash-Shaykh, al-‘Allaamah Rabee’ bin Haadee al-Madkhalee

Question:  “What is the bid’a that by it, a man is considered to be outside the circle of Ahlus-Sunnah wal-Jamaa’ah?

Ash-Shaykh Rabee’ (ﺣﻔﻈﻪ اﷲ) answered: “Like the bid’ah (related to) al-Qadr 1, the bid’ah of Irjaa’ 2, the bid’ah of Rafdh 3, the bid’ah of Khurooj 4, the bid’ah of the Soofees, like the birthday celebrations of shirk, and other than them.  And travelling to the graves and things like these – baarakAllaahu feekum.  From this type. 
Taking ahlul-bid’ah as friends and companions makes a person from them and supporting them and defense of them.  For indeed Ahmad bin Hanbal (رﺣﻤﻪ اﷲ), it was said to him:  “Indeed some of the people sit with ahlulbid’ah”, so he said:  “Advise him!”  He said: “I already advised him, but he refused (to leave sitting with them).”  He (Ahmad) said:  “Consider him with them”. 

So the one who sits with the people of innovation and mixes with them, it is proven and established against him that he is ill, and that he agrees with those people, and regarding this there are proofs;

1 The bid’ah of the Qadariyyah and the Jabriyyah. 2 The bid’ah of the Murji’ah who say that Eemaan does not increase nor decrease and are not affected by actions. 3 The bid’ah of the Rawaafidh who reject the majority of the Companions and declare them to be kuffaar, and Allaah’s Refuge is sought! 4 The bid’ah of the Khawaarij 2
“The souls are enlisted soldiers, so those that bec ame familiar with one another from amongst them (in the heavens) will be inclined (towards each other in the world), and those from a mongst them that opposed one another will differ .” 

So this one, his coming close to them and being friendly with the people of innovation is a daleel that there is agreement and similarity between the two affairs and the two individuals, or the two groups.

Anyway, what we have mentioned is that which takes one outside the circle of Ahlus-Sunnah wal-Jamaa’ah.”

http://www.rabee.net/show_fatwa.aspx?id=62 Translated by Aboo Sufyaan ‘Uthmaan Beecher

A question posed to The Carrier of the flag of Jarh wa Ta’deel The Noble Shaikh 

Shaikh Rabee’ Bin Haadee Al Madkhalee (May Allah preserve him)

Source: www.Sahab.net

Q: (Is it correct for) a caller to Allah (a daa’ee) who is upon the Minhaj (Methodology) of the Salaf, to mix from time to time with a partisan (i.e. Hizbee) group from the Hizbees with the intention of learning their mistakes, secrets, secret affairs and corrupt ideologies (in order) to then free himself from them and make clear to the (Islaamic) Nation the mistakes (of these Hizbee groups) so that they may be warned from them?

A: By Allah I say, O my brother, it is sufficient for you that those Hizbee groups that you mix with have already spread their misguided ideologies and that the ‘Ulamah have already refuted them; do not expose (and open) yourself up to lost!  Verily, many people have entered into them for this same exact reason which after some time resulted in them being engulfed and swept away by the matter and (subsequently) finished.  So the Believer must beware and cautious.  The Salaf did not mix with the Jahmiyyah, the Mu’tazilah, nor the Khawaarij in order to rectify them!

Therefore it is upon you to be upon the way of the Salaf, may Allah bless you.

Evil sittings and keeping evil company will harm you.  The example of the righteous sitting and the evil sitting is like the example of the merchant of fine perfumes and the ironsmith.  The merchant of fine perfumes may give you a gift, or you will find with him a good smell, or you may purchase some perfume from him.  As for the ironsmith, he will either burn your garment and/or you will find from him a disgusting odor.

So it is upon you O my brothers, to sit with those who are righteous, the people of piety, those who abstain from matters/things out of fear of falling into that which is forbidden, those who are abstentious from worldly affairs and/or that which does not benefit them, and those who have respect for the Sunnah (i.e. those who are upon the Sunnah).  These are the righteous sittings and gatherings.  Beware of (and stay away from) the sitting with the people of desires, for verily they have with them misconceptions.  It is possible that they may gradually allure and temp you.  One may say to you, “enter amongst them and rectify them from the inside”, but they almost never rectify themselves except for that and he whom Allah wills.

Or do you think that you will learn about them (by doing what you have mentioned)?!  This is not the way of Islaam; Islaam does not support this, may Allah bless you.  I advise you not to mix with them no matter the excuse.  This is because their evil has already been widespread, publicized and known about until it has reached the level of explosions, destruction and devastation.   I have already written and refuted Sayid Qutub as well as the Ikhwaan (i.e. the Muslim Brotherhood).  (In fact) they themselves has already written, made clear (and illustrated their corrupt ideas) in their own books, while they perceive not.  You have been sufficed O my brother.  By Allah, (this is the case) except if there is a Salafy scholar who embarks upon giving da’wah to one whom he hopes will accept the truth, then this is for him, and ok for him (the Salafy SCHOLAR).  Rather, it is incumbent upon him to give him da’wah and to clarify to him the truth.  As for the Salafy who is weak in his knowledge and personality, then it is upon him to stay far away from them so that he may protect and keep safe what he has with him from the truth, and there is nothing comparable to safety.

Ash-Shaykh ‘Abdur-Rahmaan bin Naasir as-Sa’dee on the saying of Allaah
"And do not mix the Truth (al-Haqq) with Falsehood (al-Baatil),

“ and do not conceal the Truth while you know.”  [Sooratul-Baqarah (2):42]

Translated by Aboo Sufyaan ‘Uthmaan Beecher

Ash-Shaykh as-Sa'dee said: (note: arabic text missing here see PDF) , meaning “mix”,  (note: arabic text missing here see PDF)  "The Truth and falsehood and do not conceal the Truth".  So He forbade them from 2 things; from mixing Haqq with baatil, and concealing the Haqq, because the intent from the People of the Book and 'Ilm is distinguishing the Haqq, and making manifest the Haqq, to guide by that those who are guided, and to return those who are misguided, and to establish the proof against the stubborn, obstinate ones, because Allaah explained His aayaat, and clarified His evidences, to distinguish Haqq from baatil, and to make clear the path of the Muhtadeen (those who are guided) from the path of the mujrimeen (criminals).  So whoever acts with that from the People of Knowledge, then he is from the khulafaa' of the Messengers and the guides of the nations.

And whoever mixes Haqq with baatil, then he hasn't distinguished this from this, along with his knowledge of that, and conceals the Haqq that he knows, and  has been commanded with making it apparent, then he is from the du'aat (callers) of Jahannam, because the people do not follow in the affairs of their Deen other than their 'Ulamaa', so choose for yourselves one of these 2 situations 1 ."

1 Meaning: be a caller who clarifies Truth from falsehood who is from the khulafaa’ of the Messengers and guides of the nations, or a caller to Jahannam [TN]

وقد سئل العلمة الشيخ ربيع بن هادي حفظه ال :قال السائل : شيخنا مقبل رحه ال تعال أصل الدعوة السلفية ف اليمن ، السؤال :بعض الدعاة ربا يسأل الناس أموالم من أجل الدعوة، فما ضابط »ذم السألة«  على العفة، وقد ألف لم رسالة سؤال الناس من أجل الدعوة؟ فأجاب حفظه ال :على كل حال رحم ال الشيخ مقبل ونسأل ال أن يلفه بي ف اليمن وف غيها، فإن هذا الرجل ذكرنا بزهد السلف، وبورعهم، وبعزتم، وبشرفهم، وبإبائهم، وبشجاعتهم ف قول الق رحه ال، وجلل مصاب الدعوة السلفية ف اليمن جبهم فيه وخلف عليهم بي، نسأل ال أن يبارك ف تلميذه، وأن يعل منهم من أمثاله الكثي، فإنه وال كان مثلcا ف الزهد والورع، والستهانة للدنيا، ولقد كان رجلcا بصيbا حي كان يرفض الال ويذر من السؤال، حت إن أتذكر أنه شن الغارة على من يمع الال باسه، فما أنزهه وبارك ال فيه .وليس بالضروري أن يتصدى الناس للسؤال باسم الدعوة فلم يفعل السلف مثل هذا،!  وأحد بن حنبل رحه ال هل كان يد يده للموال من أجل الدعوة؟ كان يرفض الموال، ولقد ضرب أروع المثلة ف الشرف والباء حي شد الرحال إل عبدالرزاق شد الرحال من العراق جzا، فوجدا عبدالرزاق ف مكة الكرمة، فقال ابن معي لحد :هذا { إل صنعاء، ث ف طريقه هو ورفيقه يي بن معي ح عبدالرزاق قد ساقه ال إلينا فل نرحل، قال أحد :لقد نويت الرحلة إل صنعاء فل أرجع، ث سافر إل صنعاء ونفد ماله رحه ال، وعرف هذا أصدقاؤه، فقاموا يعرضون عليه الساعدة بالال؛ فيفضها ويمل؛ جعل نفسه حالcا يمل الثقال على ظهره لهل البل البدو الساكي وهو إمام رحه ال، رأى أن المل والعمل والكل من ذات اليد أفضل آلف الرات من أن يأخذ من الناس، لن اليد العليا هي العطية، واليد السفلى هي الخذة، وأحد ل يريد أن تكون يده سفلى رضي ال عنه، فأنا أنصح العلماء وطلب العلم أن يعيدوا لنا سية شرف السلف، ويدركوا أن التهالك على الال من أخطر الخطار على الدعوة السلفية، وبرهان ذلك أن الفتنة الن تشتعل بسبب الال مد بعض الناس يده إل هذه -بارك ال فيكم–  حينما المعية وإل تلك، فنعوذ بال من فتنة الال، إنا وال فتنة؛ وال لعدد قليل من الطلب يتخرجون من مسجد وهم أعفاء نبلء شرفاء خي من مليي الليي من طلب الال والتهالكي على الدنيا، فنحن نوصي الشباب السلفي والعلماء منهم أن يعيدوا لنا سية السلف، كما رفعوا راية السنة فليفعوا أيضbا راية العزة والشرف والزهد والورع والتنزه عن الركض وراء الدنيا، ووال ما آذى الدعوة السلفية ف اليمن إل إفشاء الال واللهث وراءه فأدى إل هذه الفتنة الن، وكان للمال إسهامbا شديدbا ف تأجيج نيان الفت، أل فليتوبوا إل ال، وليعودوا إل ال، وليتآخوا، نوصيهم بالتواصي بالق، والتواصي بالصب  على كل مشاكل الياة ﴿ولنبلونكم بشيء من الوف والوع ونقص من الموال والنفس والثمرات وبشر الصابرين﴾ ووال إن السلف ما أوصلوا هذه الدعوة إلينا غضة طرية بالموال والراكب، وإنا أوصلوها بزهدهم وورعهم ونزاهتهم رضوان ال عليهم، فنوصي السلفيي ف كل مكان وف اليمن خاصة اليمن الذي رفع ال فيها راية السنة :أن يافظوا على هذه الدعوة ولو جاءهم الال ليفسد بينهم فعليهم أن يركلوه بأرجلهم، ويضوا ف طريقهم أعزاء شرفاء ينشرون دعوة ال شريفة نظيفة اهـ من شريط أسئلة شباب عدن ف فتنة

أب السن

It was asked to Allamah, Shaikh Rabee ibn Haadee Al Madhkhali: Our Shaikh Muqbil founded the da'wah salafiyyah here in Yemen based upon self sufficiency and he authored a book titled "The blameworthiness of asking". Our question is: Some of the callers sometimes ask the people money for the purpose of Da'wah. So what is the criteria in asking from people for the purpose of da'wah?

The Shaikh answered:

In any case, May Allah have Mercy upon Shaikh Muqbil and I ask Allah to succeed him with good in Yemen and other than Yemen. For verily this person, may Allah have Mercy on him, reminds us of the asceticism of the salaf, their abstinence, their honour and rank, their refusal (to accept monies from the people) and their courage in speaking a statement of truth. And the Da'wah salafiyyah was elevated and spread in Yemen and (people) were cured by it and (he) left for them great goodness. We ask Allah to bless his students and to bring forth from them many like him (Shaikh Muqbil); for verily, by Allah, he was a model in piety, abstinence and refusal of worldly matters. And he was given insight (by Allah) when he used to refuse money and warned against asking people. And I am reminded that he used to launch a fierce attack on anyone who collected money in his (Shaikh Muqbil's) name. So he used to not compromise in this matter, May Allah bless him. And is NOT a necessity to approach people asking them in the name of da'wah; the salaf never did that. And Ahmad ibn Hanbal rahimahullah, did he stretch out his hand asking the people for the purpose of da'wah? He used to refuse money - and he is cited as a model of abstinence in his refusal and dignity when he traveled to Abdur Razzaaq from Iraq to San'aa. On the way, he and his companion, Yahya ibn Ma'een, performed Hajj and found Abdur Razzaaq in Makkah. So ibn Ma'een said to Ahmad: "Here is Abdur Razzaaq. Allah has brought him to us so we do not need to travel." Ahmad replied: "I have made the intention to travel to San'aa so I will not return." Then he traveled to Sanaa and on the way he ran out of money. When his companions found out, they offered him monetary assistance. But Imam Ahmad refused and instead opted to work as a porter for the bedouin camel owners, carrying loads on his back - and he was an Imam rahimahullah. He saw that porterage, work and eating from the sweat of ones own hands was better by thousands of times than taking money from the people; because the upper hand is the one that gives and the lower hand is the one that receives. And Ahmad did not want his hand to be the lower one, may Allah be pleased with him. So I advise the scholars and the students of knowledge to return towards the biographies of the nobility of the salaf, and let them be aware that eagerness to seek money is from the most dangerous of dangers upon the Da'wah Salafiyyah. And the proof of that is that the current fitnah was sparked because of money when, may Allah bless you, some people started stretching their hands out to this Jam'iyyah and that Jam'iyyah (charity organization). So we seek refuge with Allah from the fitnah of money. Verily it is fitnah, by Allah. And by Allah, it is but a very small number of students who come out of the masjid and are self sufficient, noble and honoured. And (these) are better than millions and millions of those 'students of money' and those destroyed by the dunya (worldly matters). So we advise the salafi youth and the scholars from amongst them to return towards the biographies of the salaf. As they (the salaf) raised the banner of the sunnah, so to they also raised the banner of honour, nobility, asceticism, abstinence and the dislike of chasing after the dunya. By Allah, nothing has harmed the Da'wah Salafiyyah in Yemen more than the exposure of money and the panting after it and it has given rise to this fitnah now.

And money is a strong arrow in igniting the fire of trials. Unless there is repentance to Allah and returning to Allah and brotherhood for the sake of Allah. We advise them with calling one another to the truth and calling one another to patience in every difficulty of life. {And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones} (Al Baqarah:155). And by Allah, verily the salaf did not bring this da'wah to us by way of tender, soft money and vessels. But they brought it to us by their asceticism, abstinence and turning away (from wealth), may Allah be pleased with them. So we advise the salafees in every place and in Yemen especially - that Yemen which Allah has raised in it the banner of the Sunnah: That they guard this da'wah; and if money was to come to them, then it will spoil that which is between them so it is upon them to kick it away with their legs. And they should traverse upon their path honoured and enobled spreading the noble, clean da'wah of Allah.

- From the tape "Questions from the youth of Aden regarding the Fitnah of Abil Hassan

Edited from a post by brother Aboo Ibraaheem Abdullaah al-Hindee

PART 1 of the Translation of Thieves of the Da'wah

by Shaikh, al Allaamah Muqbil ibnu Haadee al Waadi'ee, raheemahullaah

The shaikh, Muqbil ibnu Haadee al Wadi’ee (raheemahullaah) started by praising Allah subhanahu wa ta’ala asking Allah to send peace and blessings upon the Prophet (salalahu alayhi wa sallam) and upon his family and companions and he says that “I testify that there is no deity worthy of worship except Allah alone with no partners and I testify that Muhammad is his servant and Messenger.”

As for what follows; so more than one person from my brothers in Allah have requested of me to record a tape or write a book about the … thieves of the da’wah, and I haven’t been able to that however if it is a thing in which all of the acts can’t be fulfilled doesn’t mean doesn’t mean that all of it should be left out from doing. Na’am, the Prophet (salalahu alayhi wa sallam) has said indeed every ummah has a fitnah (turmoil or test) and the fitnah of my ummah is money. And in the saheehain there is a hadeeth of Abee Sa’eed al Khudri (radi-Allahu ‘anhu), that he said “whoever seeks patience Allah will make him patient and whoever seek continence Allah will give him continence (that is self control).” And the Prophet (salalahu alayhi wa sallam) said By Allah I do not fear for you poverty, I fear that the likes of the dunya will be open for you and you compete in it as those before you competed in it and then it in turn destroys you as it destroyed them. And in Saheeh al-Bukharee it is stated on the authority of Abu Hurairah (radi-Allahu ‘anhu) the Prophet (salalahu alayhi wa sallam) said indeed every ummah has a fitnah and the fitnah of my ummah is money. And being that that is the case Rabbul-‘izzah said in his noble book:

ويل للمطففين

Woe to Al-Mutaffifin [those who give less in measure and weight (decreasethe rights of others)], 
الذين إذا اكتالوا على الناس يستوفون

Those who, when they have to receive by measure from men, demand full measure, 
وإذا كالوهمأو وزنوهم يخسرون

And when they have to give by measure or weight to men, give less than due.

Being that the affair is like this with regards to the one who gives less in measurements that to him is “wayl” translated as woe and it is a punishment so how about the person that misappropriates the money of the people in the name of da’wah and then take advantage of it for his individual benefit?

Na’am, and indeed a person who is far from this area of work, maybe he might blame the merchants and he says that they think negatively of the one who comes to them wanting help; however in reality he is the one that it is necessary to be blamed.  They are the necessary ones to be blamed; they are the thieves of the da’wah the ones that misappropriate the money of the people and build from them castles, na’am, and buy from it stages for exhibitions and they buy from it land. This talk oh my brothers in Allah is not in the imagination on the contrary it is a real matter and to Allah are the complaints directed and indeed we are for Allah and indeed we will return to Him.

So what it is of a catastrophe and oh so what it is of a disaster for a da’ee, a caller to Allah (subhanahu wa ta’ala) to revert to this circumstance, and the aayat, “And who is one better in status than the one who calls and does righteous deeds and says that indeed I am from the muslims.” Na’am, indeed the people from the dunyaa might very well lie for the sake of dunyaa and they might very well fight and argue and separate after having been together for the purpose of dunyaa. However this took place from the du’aat, the callers to Allah (subhanahu wa ta’ala), then indeed it is an enormous catastrophe. Na’am, however Allah (Azza wa Jall) is ever-watchful.

Some people here used to come to us here with some gifts from clothes and perfumes and blank tapes to be taped over. And one time it was sent to us 50,000 Saudi riyals and he said I’m the one that will go get it and we sent so and so and he said, “I’m the one who will go get it,” and the man went and to where Allah willed [and He] did not will that we see him, not even a trace.  However, what next and he had the full authority from me, to receive the receipt for me, however what next, what happened oh my brothers in Allah, Allah subhanahu wa ta’ala punished him. He went to Egypt and he had some gold with him and he wanted to be partners with a certain person in a store and he wanted to get married. Then the investigators caught hold of him then and took all that was with him then he was imprisoned, ma shaa Allah. We say this not in the way of gloating over another’s misfortune and Allah knows that we spent our efforts with officials trying to release him.  So Allah (subhanahu wa ta’ala) he postpones the punishment for the Dhaalim, the oppressor. So that when he does take him he does not let him go and then after that we met him and he came to us with excuses and we don’t have time and we raised the issue also with taking him to the judge ‘Ali so that he can come out between us and him with a ruling from here to the end of the Masjid(?) however we then said that will come on the day of judgement.  He came at that time oh my brothers in the beginning of the da’wah. In the beginning of the da’wah we had with us Egyptian brothers and we had with us some Yemeni brothers. We would receive many a time a hundred Yemeni riyals and consider it as loot. Na’am and it would benefit us by the permission of Allahu Azza wa Jal. And Alhamdulillaah Allahu subhanahu wa ta’ala gives back and I consider this institute, I consider it to be an aayah, a sign, from the aayaat from the signs of Allah, how Allah (subahanahu wa ta’ala) facilitates and makes easy for people that I don’t know them and they strive with endeavor (he said endeavorously which is not a word) and may Allah reward them with good.

So it came to me before some days ago, 15,000 Saudi riyals. So I said from where is this? and they said from a group of workers who make compulsory on everyone from them every month to give them 100 riyals. So I said convey them the salaams and tell them that this type of thing is not legislated and this money has reached that they should not do this again and whoever (it) has been made easy for (giving) a little something and he wants to help the da’wah then he does so.  But as for this, the Prophet (salalahu alayhi wa salaam) did not used to do this (collecting money in this manner).

So we praise Allahu subhanahu wa ta’ala upon what he has facilitate and upon what he has made easy, na’am, the da’wah oh my brothers in Allah the one that the Prophet (salalahu alayhi wa sallam) he said of it: whoever calls to good then is the reward for him of who follows him without decreasing anything from their reward. And he said to ‘Ali ibn abee taalib, RadiyAllahu anh; that Allah should guide one person at your hand is better for you than nice red camels ( that is a product of wealth to the arabs).

One person was sent behind a da’ee in Yemen for the purpose of searching whether he had schools or doesn’t have schools and they went with that person to a building, a closed building and said this is the school. The person said I want to enter it, he said the keys aren’t with me. This is the school, na’am, and what happened the affair was bigger than this, the misappropriation of the money of the students of knowledge that it is hoped that Allah will benefit by them islam and the muslims. And the muslims in all the Islamic regions they are waiting for good from school and after that what happens thieves they come one’s who concern is to eat and to drink, na’am, and their concerns are misappropriation and they come just like mad men.   (TN: They use students of knowledge to raise money for them even if it is for a fraudulent cause)

Another affair, a Yemeni person he counterfeited the stamp of the mahad institute and he began to write books and put upon it his stamp and he Alhamdulillaah was not given tawfeeq on the present book with my stamp and that was the stamp of the institute that is present with us. He was not given the ability for this nor that, on the contrary he came with from his self, and what next Allah (subhanahu wa ta’ala) exposed him at the hands of some people of good. Because he wrote to some people of good and that man was an ‘Alim who was written to, he wrote it saying from (min) abu abdur-rahman Muqbil Ibna hadee al-wadee’, so the sheikh he doesn’t take it that Muqbil ibna Hadee would say min abu adurrahman. He knows that min (is a harful_jahr?) That is it makes what comes after it have a kesrah or yaa and that abu is majmool ? by the yaa. That is it comes after the harful jahr because it is from the five special nouns that if proceeded by harful jahr  is made majmool by yaa. (TN  so it should be min Abee Abdir Rahmaan).  And after that doubt took over him, over this letter and he said it is a must that abu abdur rahman speaks to us over the telephone. And I went to ahlil jamadah? and they said so and so son of so and so is present with us and wrote for him with regards to building a Masjid and getting financial help. So I said I did not do that, and after that Allah subhanahu wa ta’ala tested him with someone who stabbed him in the leg and some of the nerves of his leg was in turn cut and he became gruesomely handicapped. He could not standup except with crutches and alhamdulillahi rabbil ‘alameen.  na’am.

Allahu azza wa jalla He says in His noble book (translated): “and cooperate upon piety and righteousness and don’t cooperate upon sin and transgression.”  And in the saheehain on the authority of nu’man ibn basher, he said the Messenger of Allah (salalahu alayhi wa sallam) said: the like of the believer in their mutual love and their mutual mercy and their mutual affection is the like of a body if one part of the body is sick the rest of the  body cries out with fever and insomnia. Students of knowledge the one that direly wish to buy one book or sometimes the money might be sufficient in the buy for him and his family for a year in the winter and sometimes one might desire to marry and no one is able to help him na’am or he needs to move to another place maybe Allah subhanahu wa ta’ala would benefit by him al-islaam and the muslims, so it is not possible to help him. The students of knowledge are the ones that are patient in prosperity and adversity and prefer al-’ilm (knowledge) they prefer knowledge over what the society dove into from luxury, and gathering money, and (it was said and he said) that is tail-carrying and backbiting. And they prefer the beneficial knowledge, then comes one who’s bent on stealing, then comes one who’s bent on stealing! and I have decided in this tape to cover them up, that is their identities because I have spoken about them in some other tape. And what is correct is that I cover, this is correct.

Two brothers came to me from Sa’ee and they had with them a man that was sent to look at the circumstance of the da’wah here and there. So they came and wrote half a page and they said we are in a hurry and we want you to put your signature at the end of the page and so and so signed the end of the page and we consented to it and I agreed with them about signing at the end of the page, the masaakeen (the impoverished, insignificant person) what did they do? They went requesting help, that is, financially, they did not have one student, one student they did not have. The help that comes from them, from the people of good that will speak for them and like this and in Allah help is sought.

So the letter reached us and we read the material with the signatures that requested help -that is money- goes to so and so and so and so. So I wrote what was intended is help for the da’wah, it is not the help that is specific to the students of knowledge in Dammaaj walhamdulillaahir Rabbil ‘Alameen.

There is my brothers, we’re very sorry to say, that a person would have his beard put up to his chest (that is his beard would be very long) that he don’t know except that he has become a robber or from the robbers.

What next my brothers in Allah one time some days ago a person came to me and said, and he is a Yemeni now residing in Medinah, He said I ??? some people and they said they had intentions to build a Masjid in Aden and I want you to give me a paper to gain the amount needed. I felt that he was urging on so became afraid of him. When I saw him urging I was afraid of him after that I said we will give you a paper for the purpose of a library for women and from that time until now and he uses that paper in medinah this news came to me today that he uses this paper in medinah and other than medinah and he travels with it and I did not see him at all. The point is that I make repentance, I make repentance  from writing for anyone.  (TN The shaikh, raheemahullaah, here makes tawbah for unknowingly writing something for these people who have deceitfully used the shaikh’s name for their own dunyaawee benefit).  As long as Allah ta’ala makes the good easy as far as coming here that is dammaaj, so why is there need for writing, and why also the hastiness with regards to the affairs. We leave our affairs to Allah, subhanahu wa ta’ala, and these very days a person came to me and said Shaikh so and so  request from you the authority for the purpose of helping the da’wah (that is financially). I said no an authority I do not give, however, you write a stipulation and I will write that you will do this work for the da’wah. I put the stamp after it and I regretted it, after I said to him oh our brother I want you to give me the paper I have written, I regretted this so give me the paper that I gave you and I sent for it and he said no, I sent for it. 
END OF PART 1

'Indeed it (sadaqah) is nothing but the filth of the people.' [Saheeh Muslim] 

Hakim bin Hizam narrated: The Prophet said, 'The upper hand is better than the lower hand (i.e. he who gives in charity is better than him who takes it). One should start giving first to his dependents. And the best object of charity is that which is given by a wealthy person (from the money which is left after his expenses). And whoever abstains from asking others for some financial help, Allah will give him and save him from asking others, Allah will make him self-sufficient.'  [Al-Bukhaaree & Muslim]

Ibn 'Umar: I heard Allah's Messenger (SallAllaahu `Alayhi Wa Sallam) while he was on the minbar speaking about charity, to abstain from asking others for some financial help and about begging others, saying, 'The upper hand is better than the lower hand. The upper hand is that of the giver and the lower (hand) is that of the beggar.' [Al-Bukhaaree & Muslim]

Abu Huraira is reported to have heard the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) as saying: It is letter for one among you to bring a load of firewood on his back and give charity out of it (and satisfy his own need) and be independent of people, than that he should beg from people, whether they give him anything or refuse him. Verily the upper hand is better than the lower hand, and begin (charity) with your dependants. [Al-Bukhaaree & Muslim]

Abu Sa'eed Al-Khudree: Some Ansari persons asked for (something) from Allah's Apostle (SallAllaahu `Alayhi Wa Sallam) and he gave them. They again asked him for (something) and he again gave them. And then they asked him and he gave them again till all that was with him finished. And then he said 'If I had anything. I would not keep it away from you. (Remember) Whoever abstains from asking others, Allah will make him contented, and whoever tries to make himself self-sufficient, Allah will make him self-sufficient. And whoever remains patient, Allah will make him patient. Nobody can be given a blessing better and greater than patience.' [Al-Bukhaaree]

Narrated Ibn 'Umar: During the life-time of the Prophet I built a house with my own hands so that it might protect me from the rain and shade me from the sun; and none of Allah's creatures assisted me in building it. [Al-Bukhaaree]

Narrated Anas bin Maalik: 'Abdur-Rahmaan bin 'Awf came (from Mecca to Medina) and the Prophet made a bond of brotherhood between him and Sad bin Ar-Rabi' Al-Ansari. Al-Ansari had two wives, so he suggested that 'Abdur-Rahmaan take half, his wives and property. 'Abdur-Rahmaan replied, 'May Allah bless you with your wives and property. Kindly show me the way to the market.' So 'Abdur-Rahmaan went to the market and gained (in bargains) some dried yoghurt and some butter. After a few days the Prophet saw Abdur-Rahmaan with some yellow stains on his clothes and asked him, 'What is that, O 'Abdur-Rahmaan?' He replied, 'I had married an Ansari woman.' The Prophet asked, 'How much Mahr did you give her?' He replied, 'The weight of one (date) stone of gold.' The Prophet said, 'Offer a banquet, even with one sheep.' [Al-Bukhaaree & Muslim]

SAHEEH MUSLIM: KITAAB AZ ZAKAAT: CHAPTER: THE DISAPPROVAL OF BEGGING FROM THE PEOPLE 

Hamza son of 'Abdullah, reported on the authority of his father that the Prophet of Allaah (SallAllaahu alayhi wa sallam) said: When a man is always begging from people. He would meet Allaah (in a state) that there would be no flesh on his face. This hadith has been narrated on the authority of the brother of Zuhri with the same chain of transmitters, but no mention has been made of the word" muz'a" (piece). 

Hamza b. 'Abdullah b. Umar heard his father say that the Messenger of Allaah (SallAllaahu alayhi wa sallam) had said: The person would continue begging from people till he would come on the Day of Resurrection and there would be no flesh on his face

Abu Huraira reported Allaah's Messenger (SallAllaahu alayhi wa sallam) as saying: He who begs the riches of others to increase his own is asking only for live coals, so let him ask a little or much.

Abu Huraira is reported to have heard the Messenger of Allaah (SallAllaahu alayhi wa sallam) as saying: It is letter for one among you to bring a load of firewood on his back and give charity out of it (and satisfy his own need) and be independent of people, than that he should beg from people, whether they give him anything or refuse him. Verily the upper hand is better than the lower hand, and begin (charity) with your dependants.

Qais b. Abu Hizam reported: We came to Abu Huraira and he told Allaah's Messenger (SallAllaahu alayhi wa sallam) having said this: By Allaah, (it is better) that one among you should go and bring a load of firewood on his back and he should sell it, and the rest of the hadith was narrated (like the previous one).

Abu Huraira reported Allaah's Messenger (SallAllaahu alayhi wa sallam) as saying: It is better for any one of you to tie a bundle of firewood and carry it on his back and sell it than to beg a person, he may give or may refuse. Malik al-Ashja'i reported: We, nine, eight or seven men, were in the company of the Messenger of Allaah (SallAllaahu alayhi wa sallam) and he said: Why don't you pledge allegiance to the Messenger of Allaah? – while we had recently pledged allegiance. So we said: Messenger of Allaah, we have already pledged allegiance to you. He again said: Why don't you pledge allegiance to the Messenger of Allaah? And we said: Messenger of Allaah, we have already pledged allegiance to you. He again said: Why don't you pledge allegiance to the Messenger of Allaah? We stretched our hands and said: Messenger of Allaah. We have already pledged allegiance to you. Now tell (on what things) should we pledge allegiance to you. He said I (You must pledge allegiance) that you would worship Allaah only and would not associate with Him anything, (and observe) five prayers, and obey- (and he said one thing in an undertone) -that you would not beg people of anything. (And as a consequence of that) I saw that some of these people did not ask anyone to pick up the whip for them if it fell down.  

Qabisa b. Mukhariq al-Hilali said: I was under debt and I came to the Messenger of Allaah (SallAllaahu alayhi wa sallam) and begged from him regarding it. He said: Wait till we receive Sadaqa, so that we order that to be given to you. He again said: Qabisa, begging is not permissible but for one of the three (classes) of persons: one who has incurred debt, for him begging is permissible till he pays that off, after which he must stop it; a man whose property has been destroyed by a calamity which has smitten him, for him begging is permissible till he gets what will support life, or will provide him reasonable subsistence; and a person who has been smitten by poverty. The genuineness of which is confirmed by three intelligent members of this peoples for him begging is permissible till he gets what will support him, or will provide him subsistence. Qabisa, besides these three (every other reason) for begging is forbidden, and one who engages in such consumes that what is forbidden.

THE ADVICE OF SUFYAAN ATH-THAWREE TO `ALEE IBN HASAN – THE FILTH OF THE PEOPLE 

Sufyaan ath-Thawree said to 'Alee ibn al-Hasan, while advising him, “O my brother! You must take to acquiring that which is pure, and that which you yourself have earned, and beware of eating and dressing from the filth of the people [i.e. living from their charity and hand-outs]. Indeed the one who eats from the filth of the people is like a man who owns the upper story of a building, but not the lower story, so he is always afraid that the lower story will fall down causing his upper story to be demolished.

And the one who eats from the filth of the people speaks from whims and desires, agreeing with the people, out of fear of being shunned by them. O my brother! If you were to receive anything from the people, you would hinder and prevent your tongue [i.e. from speaking the truth to them], and you would honor some people and treat others with contempt, despite the punishment that will befall you on the Day of Resurrection. For indeed the one who gives you something from his wealth, has indeed given you his filth. And the explanation of why this is his filth is that the wealth he gives purifies his actions from sins [i.e. and hence becomes filthy for us, just like water becomes dirty in the process of cleaning a garment]. And if you were to accept anything from the people, then if they were to call you to do evil, you would accede to their wishes. Indeed the one who eats from the filth of the people is like the man who has some partners, and he feels that he is bound to them, by an oath. My brother! Hunger and starvation, and engaging in few acts of worship, is better than eating one’s fill via the filth of the people, and [hence being able to do] many acts of worship. And it has reached us that Allaah’s Messenger (Sallallaahu 'alayhi wa sallam) said, ‘If one of you had taken some rope and then gathered some firewood [to sell it to the people], until his back became sore, then that would be better for you than being dependent upon his brother by asking for something or anticipating something.’ [Related by al-Bukhaaree.]

And it has reached us that 'Umar ibn al-Khattaab (Radiyallaahu ta'aalaa anhu) said, ‘Whoever among you works, then we commend him and whoever does not work, then we have doubts about him.’ And he said, ‘O Reciters! Raise your heads! [i.e. Don’t go about with heads bent as if out of humility, for humility is of the heart.] Do not add humility to what is in the heart, while competing with one another for good deeds, and do not be dependent upon the people, for that way has become clear.’

And Alee ibn Abee Taalib (Radiyallaahu tacaalaa anhu) said, ‘Indeed the one who lives completely from the hands of the people, is like the one who plants a tree upon someone else’s land.’ So fear Allaah, my brother, being conscious of Him! For no one has acquired something from the people, except that he becomes despised and contemptible with the people, and the Believers are Allaah’s witnesses on the earth.

Be careful not to earn through evil ways and then spend that wealth in obeying Allaah, for indeed avoidance of it has been made an obligation and a duty by Allaah, and indeed He is Pure (Tayyib) and accepts only that which is pure (Tayyib). Do you not see that a man who had a robe upon which some urine dropped, so he wanted to clean it—but he washed it with some more urine?! Do you think that he has actually cleaned it? Of course not! Indeed dirt and filth cannot be purified except with that which is pure, and likewise the sin can only be wiped out with a good deed. And indeed Allaah is Pure and accepts only that which is pure, and indeed the Haraam is not accepted in any of the actions.

Or can it be that someone commits a sin and then eradicates it with [another] sin?!” [Related by Aboo Nu'aym in al-Hilyah (8/71-72)] (Taken from Words of Advice from the Salaf, published by Salafipublications)

NARRATIONS REGARDING CHARITY BOXES THAT ARE FOUND IN MASAAJID (MOSQUES) 

Abu Idris Al Kawlaani May Allah Have mercy upon him Said: For me seeing The masjid on fire is more beloved to me than seeing within it an act of innovation that has no one to remove (it)" (as it is found in his biography)

Ibn Qasim( from the students of Imaam Maalik) has said " Imaam Maalik use to hold the opinion that charity boxes that which is placed in mosque for sadaqah is haraam and use to see it from the ways of the (people of) dunyaa (This statement of the Imaam is located in the book " Al Hawaadith wa al Bidah "page 114 for Imaam At Turtuushi)

Also the Imaam ibn Haaj, May Allah have mercy upon him said, ‘Also from the bidahs (acts of innovations) that which they innovated in the mosques (having) charity boxes (within it)’. [This statement of the Imaam is found in the book "al-Madkal" page 207 volume 2]

Shaykh Muqbil May Allah Have mercy upon said: The charity boxes are a way to hizbiyah (partisanship) and a means to it. [This statement of the Shaykh is found in the tape "The question of the tribe Bani Bakr that was recorded on Thursday night of 18th of Maharam 1421 of the Islamic calendar]

He also said, May Allah Have mercy upon him, ‘Charity boxes are the beginning of hizbiyah, charity boxes are the beginning of hizbiyah, charity boxes are the beginning of hizbiyah’. [This statement is found in the Tape "The questions of the visitors for the Eid alFitr"]

And he also said, May Allah have mercy upon him, ‘The people of hizbiyah usually start there (dawah) with charity boxes, then after that the hizbiyah (the actual appearance of it) slowly come after that, the aid of Allah is sought!’ [This statement is found in the tape "The guests from San'aa and Hudaidah"]

By Shaikh al Anjaree

Shaikh al Anjaree on the one who returns from bid’ah

And so the Shaikh went on to mention that regarding the person who repents and returns from his bid’ah and even after he repents and returns from his bid’ah he’s not pushed to the forefront , he’s not pushed to the forefront of our daw’ah where goes and he is someone who is speaking and giving lectures and things like this. He’s not pushed to the forefront of the daw’ah rather he needs to sit in the back and it needs to be clarified and established that he has truly repented from his bid’ah. So a person doesn’t become hasty and pushes him to the forefront and say that he repented yesterday and today we push him to the forefront, no, the Shaikh said this is not the way of ahlul sunnah and so he says what affirms this meaning is what the ‘ulamaa like Shaikh al Islaam ibn Tamiyyah (raheemahullaah) and others have said regarding the issue of Abul Hasan al Ash’aree (raheemahullaah) in his book al-ibaanah, how he repented from his  bid’ah, returned from his opinion but the ulama never pushed him to the forefront. He wrote his book al-ibaabah and he died, he repented and that was it, he was never pushed to the front of this daw’ah.

By Shaykh Zayd al-madkhalee

Shaykh Zayd al-madkhalee was recently asked:

Ya shaykh how do we deal with those who left Hizbiyyah recently, and currently attach themselves to salafiyyah, specifically those who have something of knowledge, shall we put him forward to teach the people immediately?

The shaykh replied "akkidoo [confirm], establish what he is upon of the correct aqeedah and the correct manhaj"

By Shaykh Rabee' ibn Haadee Al-Madkhalee

Courtesy of Bakkah.net

QUESTION

How does a person who falls into innovation or hizbiyyah (partisanship) make repentance?

ANSWER by Shaykh Rabee' ibn Haadee Al-Madkhalee, well-known scholar and retired professor from the Islaamic University of Al-Madeenah

He admits to the deed(s) that he fell into, or the innovation(s) that he fell into. He must also clarify the falsity of his action, as Allaah, the Blessed and Exalted has said [1]:

( Except for those who repent, make amends, and clarify (their affair)

So he must mention the innovation that he fell into, clarify its falsity, proclaim his regret for falling into it, announce his abandonment of that action along with his firm intention to never return to it.

These are the conditions of (his) repentance: a true feeling of remorse, abandoning (the innovation), and a firm resolution to never return to his innovation.

And if he had harmed the people, may Allaah bless you, and his innovation had spread amongst them, then he must openly clarify its falsity and spread the evidences that prove the futility of that thing.

There are people who say that they have repented, then it becomes apparent from their actions and positions that they were not really truthful in that. There is no sign of remorse or shame.

I have seen some people saying, "I have repented," and then they continue on in the very thing that they claim to have repented from! This is like the case of the disbeliever who accepts Islaam, but then continues to wield his sword against the Muslims. He says, "I have repented (from disbelief), but my sword is still unsheathed today..." This is obviously a proof that he has not been truthful, and that he has not really repented.

FOOTNOTES

[1] the meaning of Soorah Al-Baqarah (2):160

SOURCE

This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AARM010, dated 1423/9/3.

This is a translation of a transcription of this extremely beneficial talk by the Noble Shaykh and Imaam, Rabee` bin Haadee (hafidhahulLaah).
The original source of this talk of Shaykh Rabee` is here, an d inshaa'Allaah it will be serialised until completion.

Courtesy of Salafitalk.net

[The Concern of the Salaf us-Saalih in Warning from Ahl ul-Bida`, both in Knowledge and in Action (Practical Implementation)]

The Shaykh said:
Verily, this matter is very important and its affair is dangerous (serious). It is for this reason that the Book and the Sunnah and the Salaf us-Saalih have given it concern in the [various] works of Islaam, and especially in what relates to the `aqaa'id, and more specifically, with what relates to the positions (to be held) towards the people of innovation and misguidance, and the people of tribulations and heresies, and the companions of evil specifically. So in that which they explained is a healing and a sufficiency for the one who desired good for himself, and who desired that he is restored with a life that will please his Lord and bring him closer to Him and distance him from the Fire.

And our Salaf us-Saalih (may Allaah's pleasure be upon them) showed concern to this topic in terms of knowledge, action and implementation (may Allaah's pleasure be upon them).

And if we desire deliverance, then there is nothing upon us except that we follow the path of those true and sincere believers, those who knew the Islamic Sharee`ah, its beliefs, its methodologies, and its goals and objectives. So they presented sincere advice and clarification and warning to whomever Allaah intended to show good towards from this Ummah and for whomever He intended deliverance and [the success in] riding upon the ship of deliverance, practically!

In the Noble Quraan there is a verse that you read, the saying of Allaah, the Blessed and Exalted, "It is He Who has sent down to you the Book (this Qur'ân). In it are Verses that are entirely clear, they are the foundations of the Book and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah, and seeking for its hidden meanings, but none knows its hidden meanings save Allâh. And those who are firmly grounded in knowledge say: "We believe in it; the whole of it is from our Lord.". (Aali Imran 3:7)

So Allaah explained in this verse, the reality and condition of the people of deviation and desires, and that they reserve evil for the Ummah, and that they reserve tribulations for them. Because their intentions are not sound, their hearts are diseased and they desire that the people are afflicted with their (own) ailments, because (it is) as is said in the similitude, "When it predominates, it will become contemptible", and also in the general similitude, "The tail of the fox was cut, and so it cut the tails of others".

And Allaah, the Blessed and Exalted, has said concerning the Kuffaar, "O you who believe! If you obey a group of those who were given the Scripture (Jews and Christians), they would (indeed) render you disbelievers after you have believed!" (Aali Imran 3:100). The Kuffaar, and the Jews and Christians love that the Muslims apostatise from their religion, and the people of innovation have their great share of this evil intent (as well) [i.e. in desiring that the Salafee abandon Salafiyyah], and of desiring evil for the people of goodness.

The Shaykh continued:
From here it is obligatory to be cautious of them with extreme caution. And Allaah has notified us in this verse that you recite, that those in whose hearts is deviation follow that which is unclear, seeking fitnah (tribulations). And in (the course of) putting people to fitnah regarding their deen, and diverting them away from the true deen of Allaah, they reserve (for them) whatever they are upon themselves of innovations and misguidance, and what they are upon of doubts, mistakes and deviations, and they intend evil for whoever trusts them, and whoever sits with them and mixes with them. For this reason you seem them traversing a variety of different approaches in preventing the people of truth, and especially (preventing) the youth, from the true manhaj of Allaah. For they have paths in which they have become excelled, and manners in which have become skilled, and upon which they have nurtured their youth. So you will see him sometimes not even knowing how to make wudhoo, however he will be very good at presenting doubts, and causing doubt, confusion and making people flee from the truth and its people. Sometimes you will see him very good at this with a great [amount] of skill, and refuge is from Allaah. We ask Allaah to save them from these Shaytanic approaches, and that He saves them from the causes of destruction.

The Messenger (`alayhis-salaatu was-salaam) recited this verse, when he recited it he said, "So when you see those who follow that which is unclear from it, then they are the ones whom Allaah has mentioned, so beware of them", (Bukhaaree and Muslim). So these are the people of desires, and the people of deviation, they are the ones who follow the ambiguities. The Messenger intends that the people of deviation who follow the ambiguous, that it is obligatory upon the people to be cautious of them. For a sign of the people of innovation, a sign of the people of deviation is that they do not traverse upon the ways of Ahl us-Sunnah in building their religion upon the clear, definitive verses, and returning the ambiguous ones back to the definitive ones, but they attach (themselves) only to what agrees with their desire, and they are able to spread it on account of their corrupt claim and their astray innovations, just as the Khawaarij, the Rawaafid, the Murji'ah and the Qadariyyah did. For they cling to the general texts and the ambiguous due to it agreeing with their desire, so they go astray by it and they lead the people astray.

And the people of innovations in every time and place, irrespective of what type their innovation is, are upon this nature. And do not belittle anything from the innovations! Do not deem anything from them to be small, insignificant! For these are their ways, to put to trial, and to deviate, and he desires to put the people to trial so they deviate with the likes of his own deviation (that he is upon), and that they stray with the like of his straying, and that they are put to trial with the likes of his trial, and refuge is with Allaah.

So you see that the verse has explained their condition, and the Messenger explained their condition, and warned from them. And when he had ordered the boycotting of the Sahaabah, those who remained behind in the expedition of Tabuk until after their repentance, and yet they had not run along with this fitnah and nor had they moved around with it (i..e had not entered others into it and spread it), rather they repented and were remorseful and acknowledged (their fault). However, despite that, on account of what they fell into of opposition the Messenger (sallAllaahu `alayhi wa sallam) ordered with their boycotting in that they are suspected in the likes of this situation (on account of what they fell into), and they could have been suspected of nifaaq (on account of what they fell into).