I Would Say to Him JazākAllāhu khayr

Shaykh Aḥmad bin 'Umar bin Sālim Bāzmūl: 

"If a person refuted me and clarified my error in a matter, I say to him JazākAllāhu khayr (may Allāh reward you with good) [for pointing that out to me] and I recant [from that error]. This is what is known of the Salaf. This is what is known of our Salafī scholars and the Salafī students of knowledge who desire the Face of Allāh, the Mighty and the Majestic, and those who call to Allāh and do not call to themselves! It is not [correct] or your right to split the people into parties/ cliques [or] to combat your Salafī brother and to, ya'nī, to flame up with rage at him in speech and gather [or scare up] suspicion around him and to combat him as if he is your enemy and you [two] are both primarily in agreement. It was appropriate that you support and help him as it is appropriate for him to support and aid you and this is prevalent with the Salafīs. That indeed they support one another and aid one another, not zealously or fanatically, but because they are supporting Allāh [meaning Allāh's religion and path] glorified is He the Most High:

"If you support Allāh, Allāh will support you..."

[Sūrah Muḥammad: 7]

https://masjidahlilhadeeth.files.wordpress.com/2012/06/those-who-make-whoever-agrees-with-them-a-friend-who-is-patronizede280a6_201409071.pdf

False Accusations and Claims When Seeking to Defame

When 'Uthmaan, radyAllaahu 'anhu, was killed, the Muslim nation did not see anyone possessing more right to succeed him other than 'Alee, radyAllaahu 'anhu, so they pledged allegiance to him. So those who sought to turn the people away from him set about their goal by manifesting the outrageous and scandalous murder of 'Uthmaan. And it was just as they said it was. But then they added to it that the one who conspired his murder and carried it out was none other than'Alee, radyAllaahu 'anhu. And this was a lie and a slander against him!

And 'Alee, radyAllaahu 'anhu, would swear and reaffirm his oaths in denying this accusation - and he was truthful and innocent in his oath, may Allaah be pleased with him. But they began to fight against him, claiming that their struggle was for the sake of the Religion and that it was pleasing to Allaah, and then they began to fight with his children. These individuals strove hard in publicizing this (lie), propagating it on the mimbars on the days of Jumu'ah, as well as on other occasions in which there were large gatherings. This continued until it settled into the hearts of their followers that the matter was as these individuals said it was, and that the tribe of Marwaan had more right (to the Khilaafah) than 'Alee and his children due to their closeness to 'Uthmaan, and that they had more right to avenge his, radyAllaahu 'anhu, death. So in doing this, they were able to unite the hearts of the people against 'Alee and his sons and to turn the people to fight against him and his children after him. This asserted the kingship for them and their rule became established as a result of that.

While in privacy, one of them would say to those he confided in, something with the meaning: "No one amongst the Companions was more restrained from (causing harm to) 'Uthmaan than 'Alee." So it would be said to him: "Then why did the people revile him?" So he would respond: "The kingship (i.e. end of the Khilaafah) would not be established if it weren't for that."

The meaning of this is that if they did not turn the people's hearts away from 'Alee, radyAllaahu'anhu, and his children, and if they didn't attribute the injustice done to 'Uthmaan to them, the hearts of the people would not feel sympathy for them (later), due to what they knew of their beautiful attributes and honorable qualities, for they used to rush to follow them and pledge allegiance to them (in the past). And because of this, the Umayyah dynasty came to an end and the people ceased obeying them.

Taken from the book: The Difference between Advising and Condemning by the Imaam, the Haafidh Zayn-ud-Deen Ibn Rajab Al-Hanbalee (rahimahullaah) [d. 795H]

By Three Things

Imaam Ahmad (rahimahullaah) approved of what was related from Haatim Al-Asam, when it was said to him: “You are a non-Arab and do not speak eloquently, yet no one debates you, except that you silence him. So with what do you gain victory over your opponents?” So he responded: “By three things: I become happy when my opponent speaks correctly (on a point). I become grieved when he errs. And I withhold my tongue from him, lest I should say something that would harm him” - or something with this meaning - so Ahmad (rahimahullaah) said: “How wise of a man he is.”

Therefore, refuting weak (erroneous) opinions and clarifying the truth with regard to what opposes it, based upon sound evidences, is not from what these scholars detested. Rather, it was from that which they loved and for which they commended and praised those who did it. So it does not enter into the realm of backbiting at all. But suppose there is someone that hates to have his error, which contradicts the Sunnah, exposed. In this case, there is no consideration given to his hatred for that, because hating to manifest the truth - if it is in opposition to the opinion of a man - is not from those matters that are praiseworthy.

Rather it is an obligation on the Muslim to love that the truth be made manifest and that the Muslims (in general) are aware of it, regardless of whether it is in conformity or in opposition to his (personal) view.

This is from the aspects of sincerity (naseehah) towards "Allaah, His Book, His Messenger, His Religion, the leaders of the Muslims and their common folk." And this is, in fact, the Religion itself, as the Prophet, sallAllaahu 'alayhi wa sallam, has informed us.."

Taken from  The Difference between Advising and Condemning by Imaam, the Haafidh Zayn-ud-Deen Ibn Rajab Al-Hanbalee (rahimahullaah) [d. 795H]

Boycotting A Salafi Brother Due to His Mistake

Question to Sheikh Ahmed Najmi taken from Sahab.net 

1 rabee’1 1427 5 April 2006-04-05

Sheikh Ahmed Najmi may Allaah protect him was asked today after the Maghrib prayer (Saudi time) may Allaah protect it from the plots and plans of the people of corruption and the Khawaarij,

Question:

Is it from the Salafi methodology that if a Salafi brother makes a mistake then he is to be warned against and is boycotted without advising him? So what is your advice, may Allaah bless you?

The sheikh answered:

It is a must to give advice if one of the Salafees makes a mistake, he is advised and is reminded of this mistake so if he is stubborn upon his mistake after the advice is repeated to him then after that he is warned against.

This is exactly what sheikh Muhammad Abdul Wahhab al-Banna said many years ago when I asked that some brothers are calling for the boycott of another Salafi due to the later having errors: He said Is this how we are Ya fulan? Rather advise the one who has erred and try to help him keep away from his mistakes and do not leave him unless you see that he turns away from the advice showing pride and arrogance.

Sheikh Ubaid ibn Abdillah al-Jaabiree has similar speech in his tape in the differentiation between treating Ahlus sunnah and Ahlul Bid’ah. Once he said and due to the lack of understanding of some who have not understood the affairs in this due to their lack of knowledge and not taking knowledge from the scholars is that if you try and help the one erred with advice you are accused of having compromised the fundamentals of this religion! And he said many times even if a scholar makes a mistake then we refute the mistake and the honour of the scholar is kept, likewise the honour of Ahlus Sunnah is kept and the mistake is refuted. As for Ahlul Bid’ah then there is no honour for them. However, there maybe times when ones has to use wisdom depending upon whether Ahlus Sunnah have strength or are the few etc.

Then he said there is a difference between compromising ones fundamentals and upholding advice seeking guidance for the people which is the way of the ahlul-ilm.

(end of what Sheikh Ubaid continues to express in how to deal with Ahlul Sunnah)

And how many times have we heard Sheikh Rabee’ calling the people to unite upon truth and to not rush to boycott one’s brothers without explaining to them the truth.

I remember when a brother complained to the Sheikh that a brother named Muhammad accuses him of not being Salafi and it just so happened that the accuser was in the dars that week on a Friday so the sheikh called him and said what is your proof that he is not Salafi? The brother said that the accused doesn’t say Sheikh Bakr Abu Zaid is not Salafi!! So sheikh Rabee’ said I don’t say he is not Salafi!! Then sheikh Rabee’ said to him you are sick. أنت مريض

Allaah is Al-Raqeeb, he sees everything and will call us to account for what we say and do, for there is no veil between the du’a of the oppressed and Allaah. And how many have oppressed others and eventually reap the fruits of their actions.

There is a difference also between Hajr Wiqaaee (guarding yourself from someone whom you don’t want to be around fearing you may fall into sin) and between making a campaign telling others to boycott someone based upon your personal differences with them.

Ibn Hajr mentions this in Nukhbatu Fikr and Sheikh ibn ‘Uthaimeen rahimahullaah has a beautiful explanation of it mashaallaah.

Sheikh Muhammad ibn Haadi states that from the reasons of deviation is:

“‘being amazed with oneself and infringing one’s opinions upon others. So you see the students of knowledge falling into this calamity and the devil comes to him beautifying for him the entrance to this (path). That Allaah has blessed him with knowledge and understanding so he is able to look, see, derive and weigh between the statements of the scholars.

In that time, you see him beginning upon this methodology while the scholars are around him, the heads of this blessed call to Salafiyyah are alive and are blessed, but he relies upon himself in certain subjects which he differs with what the pious predecessors were upon. (For this person), you fear a lot since he infringes upon others his opinions and is amazed with himself.

As Aisha May Allaah be pleased with her said to Abi Salamata bin Abdulrahman

A chicken who heard a rooster shout

So he wanted to scream along with it.

He wanted to put himself in the midst of the scholars of guidance, the heads of the scholars of the Sunnah so he fell and tumbled backwards upon his heels. We ask Allaah for His protection and salvation.

This door (by which people deviate) is dangerous and many have fallen into deviation due to it. Those whom we know had entered this door so beware, beware from that and know that the scholars of the Sunnah will not tell you except what they have known from the Book of Allaah and the Sunnah of the Messenger (sallallaahu alaihi wa sallam) andwhat they have experienced in reality from their practical life which they reached in authority and in striving against the people of desires and innovation. They have mentioned to you the outcome, so beware that you oppose them in this, for opposing them will just bring to you evil, and we seek refuge in Allaah from that.

By Allaah, they are considered to be most  and they are mostrpious and most obedient to the legislation of the Messenger  fearing for the Nation of Muhammad (sallallaahu alaihi wa sallam).”

End of translated text from the tape “Reasons why people deviate”

From the Calamities Today

The Noble Shaykh Rabee Ibn Haadi (may Allah preserve him) said: 

"From the calamity today during these trials, even amongst some of the Salafis, they hold on to -So and So said and So and So said- This is the case even if the one who opposes them has the proof and evidence with him. This is from traversing  the paths of the people of misguidance. The Salafi methodology doesn't acknowledge these paths no matter what level the person has reached. If he gives a religious verdict or makes a statement but he doesn't have evidence for it, it is not permissible to accept his speech. We respect him and pardon him and the likes of that, however, everyone's statement can be taken or rejected except for the Messenger of Allah (sallallaahu alayhi wa sallam).  And whoever has with him the proof from Allah and from His messenger, it's not permissible to reject his statement as long he is one who is (speaking) on Allah and His messenger (alayhis salaatu was salaam)." 

[Taken from al-Majmoo' ar-Raa-iq First Edition pg. 376]

Translators Notes: There are some of the people who claim to love Shaykh Rabee for the sake of Allah and constantly mention his name, but yet leave off statements such as these and want from the people to follow them even when no proof has been presented.

People misrepresent the Scholars and have others to think that the scholars are co-signing their personal agendas of foolishness, subjecting the honor of the scholars to attack from the ignorant!

The position of the Scholars is clear and direct to the point.  Whoever claims verbally or indirectly that the scholars are with them upon that which opposes the statements of these same scholars in their books or lectures, then we say to them: "Produce your evidence if you are truthful!"

Translated by Abu Yusuf Khaleefah 

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It Is Not Accepted

Shaykh Badr Ibn Muhammad al-Badr (may Allah preserve him) mentioned a great benefit in his lecture Seerah of Imam an-Nasaa'ee: 

"Imam an-Nasaa'ee went to Egypt to take Hadeeth from Ahmad Ibn Saalih. Something took place between them (of difference) afterwards an-Nasaa'ee declared Ahmad Ibn Saalih to be weak. However, the scholars didn't accept that from him because Ahmad Ibn Saalih was known to be Thiqah and from the Mashaayikh and they knew that something took place between them."

He also mentioned that when there takes place a misunderstanding between two individuals and they have criticized each other due to that, it is not accepted.

Translated and compiled by Abu Yusuf Khaleefah

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What Salafiyyah is in Need of

The Noble Shaykh Rabee al-Madkhalee (may Allah preserve him) stated: 

"As-Salafiyyah is in need of intelligent individuals. It needs merciful individuals. It needs wise individuals. Before all of that it needs Scholars. If these affairs are not present amongst the Salafis, then where is the Salafiyyah going to be? It will be wasted, Baarakallaah feekum." 

(Majmoo' Kutub wa Rasaa-il wa Fataawaa ash-Shaykh Rabee al-Madkhalee 14/90)

Translated By Abu Yusuf Khaleefah 

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How Does a Father Teach His Children Tawheed?

Shaykh Allama Muhammad bin Salih al-Uthaymeen -Rahimullaah- was asked:

How does a father teach his children Tawheed?

He answered:

● ‘He teaches them Tawheed just like he teaches them other matters of the Deen. From the best of what is in this subject is the book‘The Three Principles’ by Shaykh-ul-Islaam Muhammad bin AbdulWahab. If he makes them memorise it by heart and explains to them its meanings appropriately to their understanding and their intellects.

Then there comes a lot of goodness from this. This is because this book is built upon questions and answers, and clear easy expressions, which have no complexity.

Then the father shows them the Ayaat of Allaah (His signs) so that he can practically implement what is mentioned in this small book.

For example, the sun, the father asks, who created it? Likewise the moon, the stars, the night and day, you say to them:

‘The sun, who created it? Allaah.

The moon? Allaah, the night? Allaah, the day? Allaah. Allaah -Azza wa Jal- created all of these. This is so that one can water the tree of the Fitrah (the natural disposition) because the human himself has been created with his natural disposition upon Tawheed of Allaah -Azza wa Jal.

Like the Prophet -sallAllaahu alayhi wa sallam- said:

كل مولود يولد على الفطرة ، فأبواه يهودانه أوينصرانه أو يمجسانه

‘Every newborn is born upon the Fitrah(natural disposition), so it is his parents who either make him into a Jew or into a Christian or into a Majoos (fire worshipper).’

● Also he teaches them Wudu, how to makeWudu by demonstration and saying: This is how one does Wudu, and he performs theWudu in front of him.

● Likewise the Salah (prayer), along with taking aid with Allaah Ta’ala, and asking Allaah -Azza wa Jal- for guidance for them. Also, that one keeps away from any statement which opposes good behaviour or every prohibited action, so he should not get them used to lying, cheating and treachery, nor lowly manners.

Even if the father was trialed by prohibited actions, like if he was trialed by smoking, he should not smoke in front of them because they will get used to it and it will become easy upon them to do it as well.

One should know that every man of a household is responsible for the people of the house, due to the saying of Allah Tabaraka wa Ta’ala:

يَا أَيُّهَاالَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً

《O you who believe! Ward off from yourselves and your families a Fire (Hell)》[Tahreem: 6]

Our protecting them from the fire cannot be except if we get them used to righteous actions and to leave off bad actions. The Messenger of Allaah -sallAllaahu alayhi wa sallam- affirmed that in his saying:

الرجل راع في أهله ومسؤول عن رعيته

‘A man is a shepherd for his family and he is responsible for his flock.’

A father should know that their being righteous is beneficial to him in this world and the hereafter Indeed from the closest of people to their fathers and mothers are the righteous children, male and female.

وإذا مات الإنسان انقطع عمله إلا من ثلاث: صدقة جارية، أو علم ينتفع به،أو ولد صالح يدعو له 

‘When a person dies his actions cease except for three: continuous charity, or knowledge people benefit from, or a righteous child who supplicates for him.’

We ask Allah Ta’ala to aid all of us upon carrying out the trust and responsibility.’

[Silsilah Noor ala Darb. Tape: 350 side A]

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Will the 72 Astray Groups Remain in the Fire?

Author: Imaam Muhammad bin Saalih Al ‘Uthaymeen (may Allah have mercy upon him)

Source: Liqa’at al-Baab al Maftoo.

As Shaikh Al Allaamah Al Imaam Muhammad bin Saalih Al ‘Uthaymeen (may Allah have mercy upon him) was asked, 

“In the hadeeth, “My Ummah will divide into 73 groups all of them will be in the fire except one.” will they (the 72) groups be in the fire forever or are they from the astray groups from amongst the Muslims?” 

The Shaikh (may Allah have mercy upon him) answered, the Prophet (Sallallahu alaihi wasallam) statement, “My Ummah will divide into 73 groups; all of them will be in the fire except one.”

[Collected by Abu Dawud (4597), Ahmad (4/102), and Ad Daarimee (2518).]

This does not mean that they all will be in the fire forever. Rather, some (of them) commit bid’ah which warrants their staying in the fire, while (others commit) bid’ah which will make the servant deserving of entering the fire but he will not stay therein for eternity. So the situation will all depend on the (type of) bid’ah which is committed and the extent of the differing from that which the Prophet (Sallallahu alaihi wasallam) and his companions were upon.”

It was then asked, “One of them will be in Jannah” (i.e. Firqatun Naajiyyah (the saved sect); does this mean that a man from Firqatun Naajiyyah will never enter the fire?” 

The Shaikh (may Allah have mercy upon him) then answered,

“(Either) he would not enter the fire or, he would enter the fire but not remain therein forever.”

It was then asked, “How do we understand this?” The Sheikh (may Allah have mercy upon him) said, “We say for example, people (Muslims) are of four categories (with regards to this issue),

 The First: An innovator who commits a bid’ah that is mukaffirah (which takes one outside of Islaam). And he has absolutely no Sunnah with him. So this one will remain in the fire, and there is no difficulty in this (i.e. with regards to his ruling because he is in fact a disbeliever).

The Second: An innovator who commits a bid’ah that is mufassiqah (which does not take one outside of Islaam). So this one deserves to enter the fire but he will not stay therein forever.

The Third: A pure Sunni (Salafy), this one will enter into Jannah and does not deserve to enter the fire. And if he were to enter it (the fire) due to some other sin, then he would not stay therein forever.

The Fourth: A Sunni (Salafy), who has mixed both good and bad deeds. This one deserves to enter the fire but would not stay therein forever.

Taken from:www.SalafyInk.com and translated by Abu 'Abdis Salaam Siddiq Al Juyaanee

"Whoever prays twelve Raka'ah other than the obligatory prayers, Allah will build for him a house in paradise."

Question Posed to the Noble Shaykh al-'Allaamah Muhammad Ibn Saalih al-'Uthaymeen (may Allah have mercy upon him): 

Q. The Messenger of Allah sallallaahu alayhi wa sallam stated: "Whoever prays twelve Raka'ah other than the obligatory prayers, Allah will build for him a house in paradise." My question is, is the one who prays them and is consistent in praying them during the day he prays them in, a house will be built for him in the paradise? Or is it the case that if he was to pray them for three days, he will have three homes built for him in the paradise? Or is it other than that? Please give me the religious verdict, may you be rewarded.

Question Posed to the Noble Shaykh al-'Allaamah Muhammad Ibn Saalih al-'Uthaymeen (may Allah have mercy upon him): Q. The Messenger of Allah sallallaahu alayhi wa sallam stated: "Whoever prays twelve Raka'ah other than the obligatory prayers, Allah will build for him a house in paradise." My question is, is the one who prays them and is consistent in praying them during the day he prays them in, a house will be built for him in the paradise? Or is it the case that if he was to pray them for three days, he will have three homes built for him in the paradise? Or is it other than that? Please give me the religious verdict, may you be rewarded.

A. Yes (this is correct), the one who prays the twelve Raka'ah during a day and night Allah builds for him a house in the paradise for all (of the twelve prayed). Therefore if the person guards over them (praying them consistently everyday), then he will have for himself a house in paradise for everyday that passes. The intent is not that a house is built for every prayer made. Rather the intent is that these twelve Raka'ah (in totality) are the cause for the house being built for him in the paradise." (Fataawaa Nur 'Alaa ad-Darb)

Translated by Abu Yusuf Khaleefah

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