The People Of Innovation & Hizbiyyah Are The REAL Troublemakers

Abu 'Abdullaah Muhammad bin Ahmad bin Mufarraj said: "Abu Ja'far Ahmad bin 'Awn illaah (d. 378H, rahimahullaah) would show rejection against Ahlul-Bid'ah and call them to account, showing extreme harshness against them, utterly humiliating them, always seek to pick out their faults, rushing to damage them, vehemently [stern] against them, chasing them away whenever he was able to, not allowing them to remain. And every one of them (Ahlul-Bid'ah) used to be frightened of him, and would seek to hide and protect himself from him. He (Abu Ja'far Ahmad) would never compromise with a single one of them, and nor would he allow any of them to remain safe. And if he came across evil and witnessed any deviation from the Sunnah, he would oppose it and would disgrace and humiliate (its perpetrator), and he would announce the affair of this person and declare his own disownment of him by mentioning the evil of such a one in the various public gatherings, and he would incite others against him such that he either destroyed him or caused him to abandon his evil and repugnant madhhab and his evil doctrine. And he would never cease to remain upon this habit, making Jihaad therein - seeking the Face of Allaah - up until he met Allaah." [Taareekh Dimashq 5/118]

And he is the Muhaddith, Imaam Ahmad bin 'Awn illaah bin Hudair Abu Ja'far al-Andalusee al-Qurtubee (d. 378H, rahimahullaah).

Imaam Abu 'Uthmaan as-Saaboonee (d. 449H, rahimahullaah) said: "And along with that, they [the Salaf] unanimously agreed with their saying about Ahlul-Bid'ah, that they should be subdued, humiliated and disgraced, banished and driven away. That [one must] keep away from them, from those who associate with them and from those who are intimate with them. And to seek nearness to Allaah by avoiding them and fleeing from them." ['Aqeedat us-Salaf wa Ashaabil-Hadeeth]

Shaykh Zayd Ibn Hadee al-Madkhalee (d. 1435H, rahimahullaah) said: "The innovator is the cause for splitting; because splitting is connected to bid'ah, and unity is connected to the Sunnah. The obligation of refuting the Mukhaalif is not lifted from the scholar due to anticipation of harm, unless it is harm he is not able to bear. Then (in this case), Allaah does not burden a soul beyond what it can bear. The earth is not devoid of people of knowledge who will carry out refutation against the Mubtadi' and the Mukhaalif." [Al-Ajwibah Al-Mukhtasar 'Alaa As`ila Al-Ashrati (Pgs, 43-44)]

How can someone say that a person whom is a Salafy Caller, is a "Troublemaker" and the reason for dividing the people or communities, when Shaykh Zayd and others say that the "innovator is the cause for splitting" and that splitting is "connected to bidah"..?

Posted in Masjid Al Bukhaari's WhatsApp group

5 Steps To Correcting The Mistake Which The Salafi and Other Than Him Has Fallen Into

Shaykh Muhammad Ibn ‘Umar Baazmool (may Allah preserve him) stated:

The First Step: Acknowledging the reality that every child of Aadam makes mistakes and the best of those who make mistakes are those who repent often. This is the first step in dealing with the mistake when the Salafi or other than him from amongst the people have fallen into the mistake.

The Second Step: We look at the matter which the person has fallen into; is it from the matters of Ijtihaad? Or is it from the matters where the evidence is apparent which mandates traversing towards it? This matter is in need of a (well-grounded) student of knowledge or a scholar to whom we raise up the affair of this brother. We say to him: Oh Shaykh, so and so made a mistake (in such and such matter). How do we deal with him? How should our stance be regarding him? That’s because it’s possible that, that which this brother has fallen into is from the matters of Ijtihaad and not from the matters which mandate him to traverse towards that which the evidence indicates.

Our dealing with him, if he opposes (us) in a matter of Ijtihaad, is not similar to our dealings with him when he opposes us in a matter in which the evidence is apparent and which mandates one to traverse towards it. As an example, it’s possible that he opposes us regarding placing the hands on the chest after the Rukoo’. He puts them on the chest and we don’t put them on the chest. Or we put them on the chest and he doesn’t put them on the chest. This is a matter of ijtihaad.

It’s possible that the difference is in the matter of the Izaar of the believer being to the middle of the two shins. So he made his garment to be at the middle of the two shins. And we see that the Izaar of the believer to be as the Messenger (sallallaahu alayhi wa sallam) said: “The Izaar of the believer is to be to the middle of the two shins. There’s no harm for it to be between the shin and the ankles. And whatever is below the ankles is in the fire.” So he differs with us (in this matter). We wear (our garments) down to the ankles (right above it) and he wears (his garment) down to the middle of his shins.

It’s possible that the matter is concerning the wearing of the turban. We do not see (for us) the wearing of the turban. We see the wearing of the head garment which we call the Ghutrah and the Shimaagh. Or the likes of that from the matters that have a number of points of view (for it) and there’s no evidence regarding the issue which mandates the person to traverse towards it (a specific viewpoint) or that which restricts the statement to be one statement.

It’s possible that he sees the one who abandons the prayer to be a disbeliever unrestrictedly and we see that the one who abandons the prayer out of laziness and negligence is not a disbeliever. But if he abandons it out of rejection and denial (of its obligation), then he is a disbeliever. We give details (regarding our stance) similar to the way of the majority of the scholars. It is not befitting that there be disputation over these matters in which differences are acknowledged (as being valid). Some of these matters are justified from the same evidence. This step is in need of a vast horizon and knowledge of the differences (of opinion).

It has been said: The more the knowledge of a person increases about the differences of opinion, (the more) his chest expands. And the more the knowledge of a person decreases of the differences of opinion, (the more) his chest becomes restricted.

The Third Step: This mistake which the brother has fallen into, when we know that the mistake is one in which differences (of opinion) is not justified and that he is mandated to agree with us—in that case, we reprimand him. We become stern (with him if he remains upon being in opposition). We command him with the good and we forbid him from the evil. We command him to return back to the ‘Ulamaa and to the (well grounded) students of knowledge in order for them to clarify this matter for him.

If the matter is one that is justified to differ in, then we are gentle with him. We advise him and speak to him with calmness and with that which is better. And we do not become stern with him in an affair with (allowable) differences (in opinion).

The Fourth Step: It is upon us, in all of that (i.e. the issues of allowable differing) to keep away from corruption in disputation. Indeed, some of the people don’t have the ability to find a person that opposes him in a matter. As for the corruption in disputes, it is when he finds one who opposes him in a matter (of differing), he becomes corrupt (in his behavior towards the one who differs with him). This is from the signs of hypocrisy. The Messenger (sallallaahu alayhi wa sallam) said: “There are four matters–whoever has them in him is a pure hypocrite. And whoever has a trait from them, then he has a trait of hypocrisy until he leaves it off. When he speaks he lies. When he makes a promise he breaks it. When he makes a covenant he breaches it. And when he argues he’s corrupt.”1 Therefore corruption in disputes merely because (one has) differed (with you) is from the signs of hypocrisy and it is upon the Muslim to take caution from it.

The Fifth Step: We have discussed (the matter) with him, debated him, raised his affair to the people of knowledge and sought from him to return back to the people of knowledge. The (well grounded) students of knowledge have spoken with him, advised him and clarified the matter to him. The proofs have been established upon him and the doubts have been removed from him. Thereafter, it becomes clear that his continuation (upon his opposition) is from following (his) desires. Then we say: Here is where we go from describing his statement or action as a mistake and a matter of opposition to describing him as being a possessor of innovation or an innovator who is astray and is from the people of desires. So, we go from describing the statement or the action to describing the individual (himself).

Also after that, we move to another matter, and it is that we bring about awareness of the dangers of this person. That’s because he has become one who carries a misguided understanding which has no justification for it. He has become one who opposes Ahl as-Sunnah wal-Jamaa’ah. Therefore it is befitting to limit his evil and keep it away from the people. That is by way of boycotting him, warning against him, warning against his gatherings, warning against listening to him and warning against reading his books! Being quiet about this person means giving the ability to spread his (misguided) views. He may have a (negative) effect upon the beginner students of knowledge and due to that remove them from the (realm) of the sunnah. Leaving him (and not warning against him) puts the doubts (in a position) to lead the people astray from the path of Ahl as-Sunnah wal-Jamaa’ah.

Here, there is a magnificent foundation which the Salaf have established and mentioned their consensus upon. It is none other than boycotting the people of innovation and desires. The person (of innovation) is to be boycotted and warned against. He is not to be sat with, accompanied and listened to. His ranks are not to be multiplied and we are to keep far away from him. That is due to him becoming a person of innovation and misguidance. There is no difference in that between a major innovation and a lesser innovation. All innovation is misguidance and its people are the people of misguidance. This is the Manhaj of Ahl as-Sunnah wal-Jamaa’ah regarding dealing with the one who has fallen into a mistake.

There has appeared a group and it is a face from the faces of the Khawaarij. This group has traversed upon the path of the Khawaarij regarding dealing with the one who has fallen into a mistake. What did they do? This group makes judgment upon the person who has made the mistakes right away without the establishment of proof (upon the person). They don’t distinguish between the mistake of the person of the Sunnah and the mistake of other than him. They don’t distinguish between the Sunni scholar who is known for following the Book and the Sunnah, and the person of innovation and misguidance. They make them to be the same. It is the group that is called: Al-Haddaadiyyah. Their way is different from the way of Ahl as-Sunnah wal-Jamaa’ah in this matter. They have gone outside of the path of Ahl as-Sunnah wal-Jamaa’ah regarding this topic. Therefore, it is befitting to be aware of them and not traverse upon their way.

__________

1Footnote: The scholars have mentioned in their explanation of this Hadeeth that being corrupt when one disputes also entails the following matters:

1. Knowingly rejecting the truth.

2. Arguing with false arguments.

3. Bearing false testimony to order to be viewed as the one who is correct.

4. Altering the truth.

5. Lying

and other than that…

Source: The page of Shaykh Muhammad Baazmool (may Allaah preserve him).

Translated by Abu Yusuf Khaleefah

20th of Rabee’ al-Awwal, 1436 H (11th of January, 2015)

Masjid Nur Allah, LeFrak City, Corona, NYC, USA

http://masjidnurallah.com/2015/01/11/5-steps-to-correcting-the-mistake-which-the-salafi-and-other-than-him-has-fallen-into/

Listening to News (about a person) Without Any Proof or Evidence is Oppression

Shaykh Muhammad al-‘Anjaree (may Allaah preserve him) stated:

Listening to news (about a person) without any proof or evidence is oppression. That it is said so and so said this, like some have said to others that I said such and such. Say to this person bring me the recording, or bring the book (that the statement is in) to establish this claim.

To attribute something to a person without any proof and you say: It was stated to me by those who are thiqah without naming who these individuals are, we say name your men to us! Don’t make the matter one that is not clear. It’s a must that you have a proof. You’re speaking about the honor of a person, therefore it’s a must that you bring the proof and evidence! The burden of proof is upon the claimant. This is the Judgment. Indeed the judgment is for Allaah. Use the Sharee’ah as a judge regarding your statement!

Bring me an evidence by mentioning those who are thiqah, so and so the son of so and so, or the recording, or the book (where the statement is written). If you don’t have the ability to bring this, then you are a Kadh-dhaab (liar)! If you don’t have the ability to bring this then you are a liar with clear lies. There is no possibility for interpretation. Say so and so the son of so and so (said), if not then my reckoning with all of those who spoke will be in front of Allaah. I want from the good deeds of these individuals, for I will be in need in that situation.

Taken from: Fawaa-id Sunniyyah wa Nasaa-ih Salafiyyah, Class #6 Haadithatul-Ifk

Translated by Abu Yusuf Khaleefah, NYC, USA

On the 11th of Rabee’ al-Awwal, 1435 H

(01-13-2014)

http://masjidnurallah.com/2014/01/22/listening-to-news-about-a-person-without-any-proof-or-evidence-is-oppression/

Is It Permissible To Sit With The Common-Folk Of The People Of Innovation? Answered by Shaikh Saalih Al Fawzaan (hafithahullah)

Al ‘Allaamah Shaikh Saalih Al Fawzaan (hafithahullah) was asked during his explanation of the book Ighaathatul Lahfaan Min Masaa'idish Shaytaan 1/14/1435 H.

Q: O noble Shaikh -may Allah give you success- is it permissible to sit with the common-folk of the people of innovation?

A: There is no good in them. Do not sit (with them), NOT their common-folk nor their scholars except in the case where you want to explain to them and clarify to them their innovation so that perhaps they will abandon it.

Translated by Abu ‘Abdis Salaam Siddiq Al Juyaanee

19th of Rabee’ ath-Thaanee, 1436 H, corresponding with February the 8th, 2015

Royal Palm Beach, Fl

Weighing Statements According to Men Shaykhul-Islaam By Ibn Taymiyyah (may Allah have mercy upon him)

Shaykhul-Islaam Ibn Taymiyyah (may Allah have mercy upon him) stated:

Many from amongst the people weigh statements according to men. If one of them believes concerning a person that he is magnified (i.e. has status), then his statements will be accepted even if they are falsehood, opposing the Kitaab and the Sunnah. Rather in this case (you’ll find that the one who accepts these statements) will not listen to the one who refutes that statement (of falsehood) with the Kitaab and the Sunnah. Rather (the one who accepts the statement) deems the one who made the statement (to be) infallible. And when he believes concerning a person that they don’t have status, he rejects the statements (of that person) even if they are the truth. Therefore he deems the one who makes the statement as the reason for accepting (the statement) or rejecting it without weighing the statement according to the Kitaab and the Sunnah.

‘Alee Ibn Abee Taalib (may Allah be pleased with him) said to al-Haarith Ibn Hoot when he said to him: “Oh Alee, do you think that Talhah and az-Zubayr were upon falsehood and you were upon the truth?” Alee said in response: “No oh Haarith, the matter is confusing to you. Know the truth and you will know its people. For indeed the truth is not known by the men, rather the men are only known by the truth.”

Everyone who takes a Shaykh or a scholar to be one who is followed in everything he says and does, having alliance for those who are in agreement with the Shaykh/scholar, and having enmity for those who oppose him (i.e. the shaykh/scholar) other than the Messenger of Allah (sallallaahu ‘alayhi wa sallam), then that person is a misguided innovator who is outside of the Kitaab and the Sunnah. This is the case whether the person is from the people of knowledge and religion, like the Mashaayikh and the Ulamaa; Or whether the person is from the people of war and counsel, like the kings and the ministers. This is the differentiating foundation between Ahlus Sunnah wal-Jamaa’ah and Ahlul-Bid’ah wal-Furqah.

Verily Ahlus Sunnah wal-Jamaa’ah make the Messenger of Allah (sallallaahu ‘alayhi wa sallam) the unrestricted Imaam, the one who they follow in everything. They have an alliance for those who have an alliance with him (i.e. The Messenger of Allah). They have enmity towards those who have enmity with him. They make the Book of Allah to be the speech which is followed in its entirety. They believe in all of its information and obey all of its commandments. They make the best guidance, the best path, the best ways and methodology to be the Sunnah of the Messenger of Allah (sallallaahu alayhi wa sallam).

As for Ahlul-Bid’ah, they place for themselves an Imaam that they follow or a path they traverse upon. They have alliance and enmity based upon it, even if it has within that which opposes the Sunnah. Even until the point that they have an alliance for the one who agrees with them although the person is far from the Sunnah and they have enmity for the one who opposes them although he’s close to the Sunnah.

Source: Jaami’ al-Masaa-il, vol. 1, p. 463.

Translated by Abu Yusuf Khaleefah

7th of Rabee’ ath-Thaani, 1436 H (01-27-2015)

Masjid Nur Allah, Queens, NYC

http://masjidnurallah.com/2015/02/02/weighing-statements-according-to-men/

The Advice of Al-'Allaamah Ash-Shaikh Rabee' Ibn Haadee Al-Madkhalee (hafidhahullaah) to the Salafy Students of Knowledge

By: Al-'Allaamah Ash-Shaikh Rabee' Ibn Haadee Al-Madkhalee (hafidhahullaah)

Source: Sahab.net

Translated by: Abu ‘Abdis Salaam Siddiq Al Juyaanee

“Don’t enter into disputes with one another; and if there occurs a mistake, then return it to the people of knowledge. Don’t enter into conflicts seeking to destroy (one another). For (verily, this is detrimental to) and causes waste to the Salafi da'wah; it severely harms it in a way in which I have not witnessed its like (before) in history!”

Originally posted on www.SalafyInk.com

Umrah 1436

Shaikh ‘Ali Nasr Al Faqheehee (hafithahullah) On How To Resolve The Fitnah Between The Students Of Knowledge

Shaikh ‘Ali Nasr Al Faqheehee (hafithahullah) was asked during Hajj -the year before last- by our noble brother Abu Yusuf Khaleefah specifically about the fitnah going on in the West among the students of knowledge to which he replied,

“It is not befitting for you all to be differing. It's a must that your word is one word. If you differ regarding a matter, you should sit amongst yourselves and discuss the affair which is taking place amongst you. Do not involve the common folk into these affairs and do not inform them of them. Also is not befitting for one to go and call a scholar without the others. It's a must that they call together while they are all present in order that the scholar can hear from both sides and bring about rectification.”

Shaykh Rabee Ibn Haadi Al-Madkhalee (May Allaah Preserve Him) Describes A Trait From The Traits of the Haddaadis

Shaykh Rabee Ibn Haadi al-Madkhalee (may Allaah preserve him) said in his description of the Haddaadis: 

"I have clearly stated many times that the one who abandons actions (in totality) is a disbeliever. However al-Haddaadiyyah have a evil principle with them. It is that when they have connected to a person that which he is free of and he declares openly his dis-association from it, they continue to remain upon accusing that oppressed person with that which they connected to him. So they by way of this evil principle have surpassed the khawaarij." 

Taken from an article on Sahab.net : www.sahab.net/forums/index.php?showtopic=144461

Translated By Abu Yusuf Khaleefah

[AUDIO] Shaikh Hasan Al Banna's Advice to Abu ‘Abdis Salaam Siddiq Al Juyaanee and Masjid Al Bukhaari

Shaikh Hasan 'Abdul Wahhaab Al Banna's Advice to Abu ‘Abdis Salaam Siddiq Al Juyaanee and the Brothers and Sisters at Masjid Al Bukhaari (West Palm Beach, Florida) Translated by Abu Yusuf Khaleefah & Abu 'Abdis Salaam Al Juyaanee

[Shaikh Shihaab (hafithahullah) sought out the advice from our noble Shaikh and his father Shaikh Hasan ‘Abdul Wahhaab Al Banna (hafithahullah)  in light of the fitnah taking place amongst those who falsely accuse our brother Abu ‘Abdis Salaam Siddiq Al Juyaanee of being a unfit for Da’wah and fitnah maker wherever he goes and warn against him without any established proofs or evidences. The Shaikh—may Allah preserve him—in response gave the following advice to brother Abu ‘Abdis Salaam and the brothers and sisters at Masjid Al Bukhaari in West Palm Beach, Florida.]

Shaikh Hasan ‘Abdul Wahhaab Al Banna (hafithahullah) said,

“You should all be united upon the Kitaab and Sunnah with the understanding of the Salaf. I advise myself and you all. The Deen is sincere advice. Even if my son (Shaikh Shihaab) didn’t ask me to advise you (Abu ‘Abdis Salaam) with this advice, I was going to ask for your number to call you and then advise you, may Allah reward you all with good.

My advice for myself and you is to have the taqwaa of Allaah. Be patient upon the obedience of Allaah. Be patient in keeping away from the disobedience of Allaah. Be patient upon the decrees of Allaah. I advise you with being brothers to one another and loving one another. We are Ahlus-Sunnah wal-Jamaa'ah. The Sunnah alone is not sufficient. The Jamaa'ah alone is not sufficient. It has to be the Sunnah and the Jamaa'ah (together). Do not be divided. Islaam has called us to that (i.e. not to be divided). Allaah has stated:

"Hold on to the rope of Allaah all together and do not be divided.” (Aali 'Imraan: 103)

In another verse Allaah states:

"And remember when you were few and were reckoned weak in the land, and were afraid that men might kidnap you, but He provided a safe place for you, strengthened you with His Help, and provided you with good things so that you might be grateful." (Al Anfaal: 26)

This is a great bounty, to be united upon the Kitaab and Sunnah upon the understanding of the Salaf of this Ummah. Therefore preserve this great bounty and do not be divided in the religion. Do not distance yourselves from one another. Rather, be brothers to one another and love one another. If you don't have the ability to meet your brother and pray the Jumu'ah prayer with him, read a book along with him or read the Qur'aan with him with a book of tafseer; at the least you should call him on the telephone and greet him and give salaam to him. Discuss with him a topic from the topics of the religion that you are in need of understanding. This is so that there is a connection between you and him. This is the kinship of faith. So keep the ties of the kinship that's based upon the faith. Be diligent in doing that, my brother. Even if something takes place of differing—may Allaah not decree it—upon you is to return to your elder brothers there (to rectify the affairs between yourselves). If you do not find a way to establish this, then ask Allaah for success and protection from error, and return back to the elder scholars. Do not take matters into your own hands. Don't keep away from your (Salafy) brother because you both haven't agreed upon a matter (that is unclear to you both), whether it is related to ‘Aqeedah or Deen or anything that is related to your connection with one another. Don't remain upon that (i.e. keeping away from one another). Rather, hasten to bring about islaah (rectification) between yourselves. If you can't, return to Allaah and then to the elder scholars to get their opinion. If one of the brothers there made a statement and another is not pleased with that speech because he sees it as being in opposition to the manhaj of Ahlus-Sunnah, return the matter back to the Kibaar. Don't leave the matter between the brothers who are differing with one another so that there comes out of that opposition between the two or matters that are not praiseworthy and it results in more separation and fitnah.

All of this is in light of you being strangers in that land. You all are strangers in that land. So where are you going to go when one differs with you? Where are you going to go, to another group? What are you going to do, start another group? The differences that persist amongst us—which manifest in ways that are not accepted by nor beloved to Allah—may become a means by which the disbelievers make fun of us and ridicule us; all the while we say we are Ahlus-Sunnah. Ahlus-Sunnah wal-Jamaa’ah are the most merciful and kind to the people. May Allah make us and you from them. (If this differing persists) even the common people will say (look at them), they claim they are Ahlus-Sunnah yet they are divided amongst themselves. The people will thus be increased in their calamity.

So I advise myself and my brothers to fear Allah, the Most Magnificent, and to be patient with their brothers while rectifying these affairs with wisdom. None of you should ever take to unilateral decisions nor form into groups based on your (or others’) specific opinions. The opinions must be studied amongst the brothers who have been Salafy for a long time. Return to Allah, Your Lord, and seek His success, then seek the council (of those who have been Salafy for a long time) and sit with them; if you all come to an agreement (good), but don’t leave the affair like this until the fitnah increases. Return this affair to Allah, then to other than yourselves from the major scholars so as to resolve these problems.

I went to these countries, America and Europe and I was happy to see the Salafis in various lands and the (Salafy) students of knowledge who are the students of the major scholars. Your mashaayikh (who are still living) are the students of the major scholars (those alive and those who have passed away). Thus it is upon you to follow the major scholars, not that you are forced (to specific individuals), no, but you (have to return back to the ‘ulama) so you can know the Deen and the Sunnah; this is done by way of the ‘ulama. You will never find yourself free from needing them. So return your affairs to Allah, then to them (the ‘ulama) until the problems are rectified.

This was just a small word that I wanted to say to you all and I ask Allah for His success and to make me firm, and may Allah fortify you all. If you ever need anything, you have my number, so call me or call Shaikh Rabee’ or visit him when you make ‘Umrah and talk to him then, or by any means (at your disposal) to go and visit; or speak to Shaikh ‘Ubayd and those similar to them (from the ‘ulama), and like this resolve these problems amongst yourselves. Remain consistent upon the Salafy methodology, and increase in taqwa and increase in your adherence to Salafiyyah, for there is good in all of this for you all and for the Muslims (in general). Allah is the grantor of success and we seek His aid. May the peace and blessing be upon His messenger.”

Shaikh Shihaab went on to say,

“May Allah reward you with good our noble Shaikh, Shaikh Hasan ‘Abdul Wahhaab Al Banna. I ask Allah—Subhaanahu wa Ta’ala—to benefit all the brothers/sisters in America and of Masjid Al Bukhaari and other masaajid. May Allah reward you all, was-Salaamu Alaikum Wa Rahmatullaahi Wa Barakaatuhu.”

Originally posted on www.SalafyInk.com
[Sha'baan 1435/June 2014]