Problematic Affairs Require Investigation

The Noble Shaykh Rabee’ was asked:

Is declaring someone to be thiqah (reliable), similar to the information he carries, something that’s specifically for the scholars, or is it for every reliable person even if he is not a scholar, like the students of knowledge as an example?

Shaykh Rabee’ (may Allah preserve him) responded:

I will give details (in my response) to this question. If the matter is apparent like the Raafidah, then yes it is for the students of knowledge (to pass a ruling). As for those problematic affairs which are in need of investigation, then this is specifically for the ‘ulamaa.

---

Source:http://www.sahab.net/forums/index.php?showtopic=151948

Translated by Abu Yusuf Khaleefah

6th of Rajab, 1436 H (04-25-2015)

Masjid Nur Allah, Queens, NYC

http://masjidnurallah.com/2015/06/24/problematic-affairs-require-investigation/

Fasting In a Nutshell

Author: His Eminence Shaikh Muhammad bin Saalih Al-‘Uthaimeen (rahimahullah)

Original Source: www.ibnothaimeen.com

All praise is due to Allah, the Rabb of the creation; and may Peace and Blessings of Allah be upon our Prophet Muhammad, his honorable household and all his companions. 

To proceed:

These are brief notes on fasting (in Ramadhaan), its ruling and the different categories of people in regards to it, plus additional beneficial points.  This is presented in a summarized format. 

• Fasting is to worship Allah, The Exalted, by refraining from everything that nullifies the fast, from the break of dawn until sunset.

• Observing the fast during the month of Ramadhaan is one of the great five Pillars of Islam. The Prophet (peace and blessings of Allah upon him) said:

“Islam has been built upon five pillars: to testify that there is no god worthy of being worshipped except Allah and that Muhammad is the Messenger of Allah, to establish the Salaah,  give the Zakat, to observe Saum (the fast) during Ramadhan and to perform Hajj to the Sacred House.” (Bukhari and Muslim)

The Different Categories of People in Regard to Fasting:

1- Fasting (in Ramadhaan) is obligatory upon every Muslim who has reached puberty, is sane, able, and is a present resident (not travelling).

2- The disbeliever does not fast, and he/she is not required to make up the missed fasts after embracing Islaam.

3- Youth who have not yet reached puberty, are not obliged to fast, but should be encouraged so that they become accustomed to it.

4- The insane (mentally incapable), even if they are adults, are not obliged to fast, nor is it an obligation to feed the poor on their behalf.  Likewise, this ruling applies to anyone who cannot distinguish between right and wrong due to senility and dementia. 

5- The one who is (physically) incapable of fasting due to a permanent reason; such as old age, or a disease that they do not expect to recover from, should feed a poor person for every missed day.

6- Anyone who becomes sick and expects to recover from his illness should break his fast; if it is difficult for him to fast.  However, he must make up for the missed days, once he recovers from his illness.

7- Pregnant and breastfeeding women should break their fast, if it is difficult for them to fast due to pregnancy or breastfeeding, or if they fear that fasting will be harmful to their babies.  They must make up the days they missed, once it is easy for them, and there is no fear of their babies being harmed by them fasting.

8- The woman who is experiencing her menses or postnatal bleeding must not fast during these periods, and must make up for the missed days.

9- The person who is forced to break his fast so that he may be able to save someone. For example; someone who is drowning or caught in a fire, does so, and then makes up for that missed day.

10- Travelers have the option of fasting, or breaking the fast and making it up later on. This holds true whether the journey is occasional, like travelling to perform Umrah, or more constant travel, such as that of taxi or truck drivers.  Travelers can break their fast if they want to, as long as they are out of their towns. 

The Things that Do Not Nullify the Fast:

• If the fasting person consumes anything that normally breaks the fast, forgetfully, or unknowingly, or is forced to do so, then his fast is still valid.

Allah the Almighty said:  

رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا

“Our Lord! Do not hold us unto account if we forget or fall into error.”  (2:286)

And He said: 

إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ

“... Except him who is forced thereto and whose heart is at rest with Faith.”  (16: 106)

And He said: 

وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ وَلَكِنْ مَا تَعَمَّدَتْ قُلُوبُكُمْ

“And there is no blame or sin on you concerning that in which you made a mistake, but there is in regards to what your hearts deliberately intend.” (33:5)

* So if the fasting person forgetfully eats or drinks, his fast is not nullified by that because he forgot.

* And if he ate or drank believing that the sun had already set, or that dawn had not yet shown in the horizon, then his fast won’t be nullified because he was unaware.

* And if he rinsed his mouth out and some water entered into his throat, unintentionally, again his fast is not nullified because he didn’t do it deliberately.

* And if he had a wet dream in his sleep, his fast will still be valid, because this is involuntarily. 

The Eight Things that Nullify the Fast:

1.  Sexual Intercourse: If it is done during the day in Ramadhaan, by someone who is obligated to fast then he has to make a great expiation along with making up that day. The expiation is to free a slave. If he can’t find one to free or is not capable, then he has to fast for two consecutive months. And if he not even capable of doing this, then he has to feed sixty poor people.

2. Ejaculation while one is awake through masturbation, hugging, kissing, fondling, etc.

3. Eating or drinking, whether the thing consumed is useful or harmful, like cigarettes.

4.  Injection of nourishment that may substitute for food, because it constitutes as consuming food and drink. But the injections that do not provide nourishment do not break the fast whether they are injected into the muscles or the veins; and whether the injected person finds its taste in his throat or not.

5. Injection of blood (blood transfusion); for instance someone who loses blood and is injected with blood to replace the blood that was lost.

6.  Menstruation and postnatal bleeding.

7.  The extraction of blood by means of cupping (Hijaamah), and similar means.  However, if blood comes out, by itself, such as nasal bleeding or tooth extraction, and likewise, then this does not break the fast; for this is neither cupping nor implied in its meaning.

8. Deliberately vomiting.  If it is unintentional, it does not break the fast.

Some Points of Benefit:

1/ It is permissible for the fasting person to intend to fast, while being in a state of Janaabah (sexual impurity) and then he may purify himself by making ghusl after the break of dawn.

2/ If a woman, in Ramadhaan, becomes clean and free of her menses or post-natal bleeding before the break of dawn, she must fast, even if she doesn’t take a ghusl, until after dawn.

3/ It is permissible for the one who is observing the fast to have his wisdom tooth or other teeth extracted, and to treat his wound, and to use nose or eye drops. And this will not break his fast even if he senses the taste of the drops in his throat.

4/ It is permissible for him who is observing the fast to clean his teeth with a miswaak at the beginning of the day and at the end of it. This is a sunnah while fasting, just as it is while not fasting.

5/ It is also permissible for the fasting person to do that which lessens the severity of heat and thirst, like cooling off by washing his body with water or using an air conditioner. 

6/ Also the fasting person can spray into his mouth what which alleviates for him the shortness of breath caused by pressure or something else. 

7/ It is permissible for the fasting person to wet his lips with water if they became dry or to rinse his mouth with water if it dries, without gargling (due to the risk of swallowing the water).

8/ It is sunnah for the fasting person to delay the Sahour (pre-dawn meal) until just before Fajr (dawn) and to be haste to break his fast, immediately after sunset. He should break his fast (Iftaar) with fresh ripe-dates, if that is not available, then with dry dates, and if that is not available, then with water, if even that is not available, then with any Halal (lawful) food.  However, if nothing at all is available, then he should intend in his heart that he has broken his fast until he finds something.

9/ It is sunnah for a fasting person to do many acts of obedience and to keep away from all prohibitions.

10/ The fasting person must adhere to the obligatory deeds and keep away from all that is illegal. He should pray the five prayers at their specific times and perform them in congregation, (if he is of those who are required to do so). He must abstain from telling lies, backbiting, cheating, dealings involving usury/interest, and avoid every evil deed or saying that Allah has prohibited. The Prophet (peace and blessings of Allah be upon him) said: 

“Whoever does not refrain from evil speech and acting in accordance to it, and ignorance, Allah has no need for him to refrain from food and drink”.  (Al-Bukhari)

And all the praise is due to Allah the Rabb of the creation, and may Peace and Blessings of Allah be upon our Prophet Muhammad, his honourable household and all his Companions.

Written by his eminence, His Eminence Shaikh Muhammad bin Saalih Al-‘Uthaimeen (rahimahullah) on Sha’ban the 16th 1401 (H).

Crying Due to Remembering Allah's Favor

Al-Imam al-Haafith Ibn al-Qayyim (may Allah have mercy upon him) stated,

"I entered upon one of our companions and there was a matter that happened with him which caused him to cry. So I asked him about it and he said,

'I remembered that which Allah has bestowed upon me of favor from the Sunnah, knowing it, being free from the doubts of the people and their false principles, being given the success to have clear intellect and sound natural disposition towards that which the Messenger came with. So (thinking about) that made me happy until it caused me to cry.'" 

(Madaarij as-Saalikeen 3/127)

Translated by Abu Yusuf Khaleefah

12th of Sha'baan 1436/30th of May 2015

Posted in Masjid Bukhaari's WhatsApp room

Two Da’wahs and What a Great Rift Between Them

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

Translated by Aboo Sufyaan 'Uthmaan Beecher

Salafiyyah-Kuwait.blogspot.com

_________

- 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 (Sallallaahu 'alayhi wasallam) and his Companions (radiyallaahu 'anhum) 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 (Sallallaahu 'alayhi wasallam) 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.

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 (Sallallaahu 'alayhi wasallam) “And do not ask the people for anything” [8], and by that they are also in agreement with the Prophets (Sallallaahu 'alayhi wasallam) saying: “The upper hand is better than the lower hand.” [9]

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-Baydaa’ (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 (Sallallaahu 'alayhi wasallam) 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 (Sallallaahu 'alayhi wasallam) 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.

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.”

_______________

[1] [TN]: The Da'wah of Ahlus-Sunnah wal-Jamaa'ah, those who adhere to the way of the Prophet (r) 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

[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).

[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 of the 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 as-Subay’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

http://salafiyyah-kuwait.blogspot.in/2008/09/two-dawahs-and-what-great-rift-between.html?m=1

Benefits from 'Umrah 1436 @IstiqamahHajj

'Umrah 1436 @IstiqamahHajj: From the favors of Allah upon us as an Ummah is that there remains 'Ulamaa who are rabbaaniyyoon. In following the way of the salaf when visiting Makkah and Madeenah we took the brothers to visit the noble 'Allaamah Ash-Shaikh, Shaikh Rabee'. We prayed Maghrib with the Shaikh and greeted him. Some of the brothers met the Shaikh for the first time. We then went with the hopes that there would be a general sitting at the Shaikh's house as the Shaikh has done in the past, inviting brothers into his home; but there was no general gathering due to the Shaikh having prior plans and commitments.  Our brother Abu 'Abdis Salaam Siddiq Al Juyaanee then spoke directly to our father and Shaikh, Shaikh Rabee' and then apologized for any inconvenience, the Shaikh then turned cheerfully and said, 

"We learned from our Shaikh Albaani , Shaikh 'Uthaymeen that if you come without an appointment, then we can turn you back."

The Shaikh then laughed and gave us an appointment and told us to come back.

Al Hamdulillah, the 'Ulamaa -even with their busy schedules- are accessible to the people and go out of their way to make time for them. They are examples of good manners and character. The 'Ulamaa have mentioned that Salafiyyah is not just a matter of 'Aqeedah and Minhaj only; it is also inclusive of having good manners with the people. 

This was witnessed by the groups leaders: 

Abu Yusuf Khaleefah

Abu Muhammad Al Jamaykee 

And a group of brothers accompanying @Istiqamahhajj

I Do Not Want to Listen to Anyone Refuting Him

Shaykh Saalih ibn Fawzan al-Fawzan (hafidhahullaah) was asked: 

Question: What is the ruling of an individual who loves a scholar or a Da’ee and says: I love him very much, I do not want to listen to anyone refuting him and I take his word even if it goes against the evidence, because the shaykh has more knowledge of the evidence than us?

Answer: “This is detestable and blameworthy partisanship and it is not allowed. We love the scholars-and all praise is to Allaah-and we love the Du’aat (callers) for the sake of Allaah, the Mighty and Majestic. However if one from amongst them makes an error in an issue, we make clear the truth in that issue with the evidence and this does not decrease our love for the one who is refuted nor does it decrease his status. Imaam Maalik-rahimahullaah- said: “There is no one from amongst us except that he will refute or be refuted, except the companion of this grave.” Meaning the Messenger of Allaah (ﷺ).

If we refute some of the people of knowledge and some of the people of virtue, this does not mean that we hate him or dispraise him, we only make clear what is correct and for this reason some of the scholars, when some of their colleagues made an error, said: “So and so is beloved to us, however the truth is more beloved to us than him. ” And this is the correct way.

Do not understand from this, that to refute some of the scholars in an issue where they have erred in, means lowering them or having hatred for them. Rather the scholars have not ceased refuting each other and at the same time being brothers and having mutual love. It is not allowed for us to take everything that an individual says unquestionably, whether he is correct or in error, because this is partisanship.

The one whose statement is taken absolutely and nothing from it is left, is the Messenger of Allaah (ﷺ). Because he is a Messenger from his Lord and does not speak from his desires. As for other than them (messengers), then sometimes they make errors and sometimes they are correct, even though they may be from the best of the people, they are Mujtahidoon that make mistakes at times and are correct at others. No one is infallible from falling into error except the Messenger of Allaah (ﷺ). It is therefore Waajib that we know this and that we do not remain silent upon error, due to love of an individual. Rather it is upon us that we make the error clear. The Prophet (ﷺ) said: “The religion is sincere advice. We said: To whom. He said: To Allaah, His book, His messenger, the leaders of the Muslims and their general people.”

So clarification of an error is advice for all, as for concealing it, then this goes against advice.”

Reference: Al Ajwibah Al Mufeedah ‘an Asilat Al Manaahij Al Jadeedah: Q67 Beneficial Answers to Questions on New Methodologies.”(Q: 67). -  Shaykh Saalih ibn Fawzan al-Fawzan said (hafidhahullaah)

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”