•Rushing towards Jarh (disparagement of an individual) without careful contemplation.
•Following (a persons) mistakes.
•Obligating people with that which isnt binding upon them.
•Editing (someones) speech [i.e. not providing the full context].
•Taking a persons speech upon a wrong understanding [meaning that one should understand a persons speech in a good way].
•Eliminating each other due to information of those who are seen (subjectively) as "trustworthy".
•Blind-following of individuals.
•Applying general rulings (of tabdee, takfeer, tafseeq etc*) upon specific individuals.
•Quickly rushing to refute the mistake of a person or opponent before advising them.
•Intiating rulings of tabdee, tafseeq, and takfeer without verification.
•(Based on) conjecture and hastening to accept and spread every piece of information (about someone) without contemplating the (negative) outcome or consequences before giving a ruling.
Allah the Most High says: "And those who harm believing men and believing women for [something] other than what they have earned, have certainly born upon themselves a slander and manifest sin." -Quran 33:58.
It is mentioned in a hadith that the Prophet (peace and blessings be upon him) said:
"Whoever says about a believer that which is not true, Allah will place him in the filth (of the people of the hellfire) up until he takes back what he said." -[Musnad Ahmad 5385, Ibn Majah 3377...Sh.al-Albani authenticated it in Sahih at-Targheeb 2845].
He (peace and blessings be upon him) also said:
"The most prevalent kind of riba (intrest) is going to lengths in speaking unjustly against a muslim's honour." - [Abu Dawud 4876, sahih].
So fear Allah, Oh students of knowledge, do not become tools of destruction, dismantling the backbone of the Dawah, taking it away from its (true) path, and (in the process) splitting the ranks of the salafis into parties and new groups!
(The above is taken from Sh.Saalih ibn Sa'd as-Suhaymis book: تنبيه ذوي الأفهام إلى رأب الصدع والوئام على منهج السلف الكرام page 14)
(*TN: Tabdee= is to declare someone an innovator.
Takfeer= is to declare someone a disbeliever. Tafseeq= is to declare someone an open rebellious sinner. These rulings can only be applied by the people of knowledge.)
May Allah grant us insight ameen.
-AbuAbdillah Ehsan
Statistics: Posted by AbuAbdillah — Wed Jul 01, 2020 12:53 am
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The Thiqah Imām ʿAbullāh Bin Dawūd al-Khārībī (Died 213 Hijrī) said,
"I swear by Allah! If it reached us that the righteous Salaf only washed their nails in wudhu then we would not do more than this."
(Al-Faqīh wal-Mutafiqh no.403 and its chain is Sahīh)
Imām Ibn Khuzaīmah (Died 311 Hijrī) said,
"The meaning (of the above saying of the Imām) is that the religion is to follow (the righteous Salaf)."
(Al-Faqīh wal-Mutafiqh no.403 and its chain is Sahīh)
Translated by Abu Ubaydah
Statistics: Posted by Abu Ubaydah — Thu Apr 23, 2020 3:19 pm
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Some contemporary claimants of Hanbalism [Muhammad Hijab et al) in fiqh and Athari in Aqidah, are not on the path of the early prestigious and esteemed scholars of Hanbalism, in fact far from it, they only rotate in their own little aberrant world with their ever changing anomalous formulae.
The early Hanbali and Athari scholars - and the word Athari was historically used to describe the Hanbali scholars who defended, taught and propagated the belief system of the Pious Ancestors and not the modern fashionable Kalam and philosophical approach to creed, jurisprudence and methodology.
Here we have Shaykh Abi Ali al-Hasan b. Ahmad b. Abd Allah, well known as Ibn al-Banna’ al-Hanbali who died in 471H after the Hijrah of our Nabi, Muhammad Sallalahu Alayhi Wasallam, who wrote his magnificent monograph on Creed and Methodology by refuting the deviant innovators. The monograph is titled, al-Radd Alal Mubtadiʿa – The Refutation of the [Deviant] Innovators. The book is approximately 303 pages with fundamental precepts of Ahl al-Sunnah. The verifier offers a brief synopsis of the contents of the book, which I have attached below. I have also attached the contents page for those who truly wish to embark on the path of the illustrious Salaf, their Aqidah and Manhaj and not the comical antics of those who are reckless of principles of Ahl al-Sunnah. So now, we have proved our heritage and lineage to the Salaf and Hanbali's, your turn??? And take as long as you like!
Statistics: Posted by AbuKhuzaimahAnsari — Sun Jul 28, 2019 1:08 am
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Part 4
They say:
Our community is bleeding from within, we have to look at the bigger picture, we have no more time for this sectarian thing, no more man, you can either be Salah ud-Din Ayyubi or you can be someone else, now we need Salah ud Din Ayyubi, now we need Salah ud-Din, now we need Salah ud-Din, today is the day of Salah ud-Din...
We say:
Victory, success and repelling the evil of the enemies of Islam, especially the criminal savage crusaders, were indeed defeated by Salah ud-Din Ayyubi and praise is for Allah alone. Have we forgotten our illustrious companions, the powerful, brave, courageous, valiant and fearless noble companions of the Messenger of Allah Sallalahu Alayhi Wasalam from the likes of Hamza b. Abdul Muttalib, Umar b. al-Khattab, Ali, Abu Ubaidah b. Al-Jarrah, Sa'd b. Abi Waqqas, Khalid b. al-Walid and many others, May Allah be pleased with all of them, who not only opened the frontiers for Islam but also spread the clear and unadulterated teachings of Islam, they spread the correct Aqidah and exemplified the way, Sunnah and Manhaj of Ashraf al-Anbiya, Muhammad Sallalahu Alayhi Wasalam.
You mention Salah ud-Din Ayyubi five times and what do you know about him? We are not talking about one aspect of history or the Barelwi Deobandi Ash'ari lectures revelling at the fact that Salah ud-Din Ayyubi was an Ash'ari, like the ardent and ignorant Barelwi of Birmingham, Asrar Rashid said once: “An Ash'ari, like me” and during the pre-debate, in which he was overwhelmingly subdued by Ustadh Abdur Rahman Hasan, he mockingly says, “well if you wanted the unity of Sultan Salah ud-Din Ayyubi al-Ash'ari..” while manifesting a Barelwi possession when saying the word al-Ash'ari!
The speaker said, “now we need a Salah ud-Din…” were you talking about the Salah ud-Din Ayyubi (d.589H) who studied Ash'ari texts written by Abu'l Ma'ali al-Nisapuri (d.578H) in Halab, who was given the reins of the newly built Ash'arite madrassah. Abu'l Ma'ali, a teacher and Ash'ari Theologian was himself instrumental in spreading the Ash'ari creed and theology while teaching at their famous Nizamiyyah in Nisapur. Salah ud-Din also memorised these texts.
Salah ud-Din Ayyubi, like his Ash'arite leaders, focused on using learning institutes for political power. He firstly replaced the Shi'i Fatimid chief judge of Egypt with a Shafite Ash'ari and also converted all Shi'i learning institutes to Ash'ari schools including al-Azhar.
He built new Madrassahs which were called Salahiyyahs, following suit from his Ash'arite Predecessors who named their Ash'ari schools as Nizamiyyah e.g. Nizam ul-Mulk. Salah ud-Din vehemently supported the Ash'ari school and thus in terms of propagating his belief system, he built Nasiriyyah, this was a Madrassah located next to the grave of Imam al-Shafi'i.
Salah ud-Din Ayyubi then gave Madrassah Nasiriyyah to Najm ud-Din Khubushani (d.587H). Salah ud-Din Ayyubi was in awe of Najm ud-Din, he respected him and often referred to him many times on various issues. The veneration and respect of Najm ud-Din by Salah ud-Din Ayyubi was so ardent that he elevated him to a position divine reverence.
Najm ud-Din Khubushani was not shy, to say the least, but rather he was an openly rigid, fervent zealous Ash'ari. His ardently zealous Ash'arism manifested itself that, when they were building Madrassah al-Nasiriyyah next to the grave of Imam al-Shafi'i, there was a grave of a Hanbali nearby. Najm ud-Din, and please brace yourself, had the grave dug up and then he himself, started throwing the bones of the Hanabli everywhere and said this Hashawi (worthless one) should not be next to the Imam (i.e. al-Shafi'i) because he was a friend of Allah and a zindiq (referring to the Hanbali) cannot be buried next to him.
(Refer to, al-Dhahabi, Siyar A'lam al-Nabula, 20:454, 21:204-205; al-Maqrizi, al-Khittat, 2:358; al-Subki, Tabaqat al-Shafiyyah, 7:14-15, 227)
Also read what al-Maqrizi has to say about the state forcing all institutes to teach Ash'ari theology and that ALL people are obligated to adopt Ash'arism!!!
The speaker, also immaturely attempts to mock the Salafis claiming they would not know the Kitab al-Tawhid of Abu Mansur al-Maturidi (d.333H). Well, here is the thing, which I’m pretty sure he does not know, that the same Abu Mansur al-Maturidi also refers to Ahl al-Sunnah as the Hashawiyyah, while discussing issues of creed, and here al-Maturidi is referring to the early Salaf. Najm ud-Din and al-Maturidi before him, refer to Ahl al-Sunnah, the Ahl al-Hadith, the Salafis and the Mutaqaddimin Hanabillah as al-Hashawiyyah, the worthless low ones!!
Benefit
The early Salaf and later scholars, who traversed the Manhaj of the Companions, all taught the correct Creed of Ahl al-Sunnah Wal Jama'ah and these modern YouTubers, display sheer ignorance of well known historical facts and the challenges faced by Ahl al-Sunnah to preserve the true creed of the Pious Ancestors, as taught by the Prophet of Allah Sallalahu Alayhi Wasalam, except hasty destructive emotions. This being said, the same people do not have it as their innate to refer back and reference the mighty and illustrious Companions as a source of guidance as well as opening the frontiers of Islam. This is precisely the grave deficiency of these people, who give very little importance to the correct Islamic Creed and Manhaj of Ahl al-Hadith and Ahl al-Sunnah but are happy to express and enforce their feeble emotive views on the general Muslims, my brothers and sisters, always refer back to the people of knowledge for safety and true guidance.
Statistics: Posted by AbuKhuzaimahAnsari — Fri Jul 19, 2019 9:47 pm
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Shaykh al-Hadīth Abu’l Hasan Ubaydullah Rehmānī Mubārakpūrī (d.1414) was a pioneering Hadīth Master and a specialist in hadīth. Much is already known about him, all praise and glory is for Allāh alone.
Very recently, 2 weeks ago, a compendium of his fatāwa - legal edicts was published in 5 volumes in India, under the supervision of one of the Shaykh’s son, Shaykh ‘Abdur Rahmān Mubārakpūrī. It was compiled by a researcher of recognised calibre, Shaykh ‘Abdul Latif al-Athari, whose work is well known amongst the Ahl al-Hadith. The fatāwa is detailed with many subject covered. The fatāwa have been collated from numerous articles the Shaykh wrote in magazines as well answers to questions people would ask in the form of letters.
Prior to this, the Shaykh's nephew, Shaykh Fuwāz ‘Abd al-‘Aziz published Shaykh Ubaydullah’s Fatāwa in 2 volumes. It was printed by Maktabah Tarjumān in 2010, (Delhi: India)
This was later reproduced and published in Pakistan in 2014, (Lahore: Dar al-Balagh), which is readily available.
We know that another version of the fatāwa of Shaykh Ubaydullāh Mubārakpūrī is being worked on and is due to be published in the next few months and the work is said to be of good quality. In-Sha-Allah.
Statistics: Posted by AbuKhuzaimahAnsari — Tue Apr 10, 2018 10:25 pm
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The Meaning of ‘Salafiyyah’
The Shaykh (may Allaah have mercy on him) was asked: What is Salafiyyah? He answered:
‘As-‐Salafiyyah is following the manhaj (way, methodology) of the Prophet and his companions.
Because they are our salaf who preceded us, so to follow them is ‘Salafiyyah’.
As for taking As-‐Salafiyyah as a specific manhaj by which a person individualizes himself besides others, and he considers anyone from the Muslims who opposes him to be astray – even though he may be upon the truth; Then without any doubt this is the opposite of As-‐Salafiyyah.
So, all of the Salaf called to Al‐Islaam and to unifying around the Sunnah of the Messenger (sallallaahu alayhi wa sallam) and they did not consider one who differ from them in some alternative interpretation to be astray – except in matters related to creed – then they would view one who opposes them in these matters (core issues of creed) as being astray.
However in our time, some of those who ascribe themselves to the manhaj of As-‐ Salafiyyah have begun declaring those who differ from them to be astray, even though the truth may be with them. And some of them have taken a partisan manhaj (a sect) just like the manhaj of the other sects which divide Al-‐Islaam. And this is that which is disapproved of and it is not possible to allow it.
It is said: ‘Look at the way of the pious salaf, what they would do in their unique way, and in the vastness of their hearts with regards to differing views which ijtihaad was feasible in. So much so that they would differ even in big issues, and in (subtle) issues of creed and issues of knowledge – then you will find some of them, for example, rejecting that the Messenger (sallallaahu alayhi wa salaam) saw his Lord, whilst some of them say that he did. And some of them say that it is the deeds (of a person) which will be weighed on the Day of Judgement, whilst others say that it will be the books of the deeds which will be weighed. You will also see that they would differ in jurisprudence, the rules of marriage, inheritance, figures, trade and other things. And despite all of this, they would not declare each other to be astray.
So, As-‐Salafiyyah with the meaning of it being a partisan (sect) manhaj, with specific characteristics, whose members declare other than them to be astray – then such people have nothing of As-‐Salafiyyah.
And as for As-‐Salafiyyah which (is taken to mean) the following of the manhaj of the salaf in creed, speech, action, differing, agreement, compassion, mutual respect – Just as the Prophet (sallallaahu alayhi wa sallam) said ‘The example of the believers in their mutual love, their compassion and kindness is like one body. If one part of the body undergoes difficulty then the entire body shares the fever and sleeplessness’ (Muslim – 6258). Then this is the true As-Salafiyyah.’
Taken from Liqaa-ul-‐Baab-ul-Maftooh – Question No. 1322
Statistics: Posted by Shehzad Sattar — Sun Jul 30, 2017 1:43 am
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“Let My Enemies Say What They Want”
Our Shaykh, the Muḥaddith of the Lands of Yemen, Abū Abd al-Raḥmān Muqbil ibn Hādī al-Wādi’ī (رحم الله) said: “So it was the calamities and the advice from those who love the Da’wah that drove me to have kindness and to not keep up with the enemies, who don’t have anything but insults and abuses.
Also, due to my teaching, writing and giving Da’wah, I was not able to find time to keep up with those enemies. So let them say what they want, for my sins are many, and perhaps because of their slander, my sins will be lightened for me and instead fall upon their shoulders.”
https://rahmaniyyahpublishing.wordpress ... -upon-him/
Statistics: Posted by Shehzad Sattar — Sun Jul 30, 2017 12:21 am
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Our brother in Islaam, Hasan as-Sumaalee, whilst delivering the weekly class with us on The Three Fundamental Principles, recalls a question asked to the late Scholar, Ahmad an-Najmee (rahimahullaah) concerning giving preference to hifdh (memorisation) or fahm (understanding). An inspiring khutbah explaining the reasons why people fall astray.
Questions posed to Shaykh Ahmad an-Najmee:
All praise is due to Allaah, the Lord of the whole of the creation. To proceed: These questions are from one of the Salafi brothers in Qatar. I ask Allaah that he grant us and him success in achieving all that is good and that he distances us and him from all that is evil and harmful.
The questioner says:
“If a student of knowledge was to read a text from the Islamic religious texts and he understood it without memorising it, is this sufficient for him? Also, is it (correct) for him to move on to another text or is it necessary to memorise the text he has studied and understand the issues that his shaykh has mentioned, benefit us may you be rewarded?
The most important thing is to understand the text and understand its meaning. If a person can memorise and understand then this is good but if not then give precedence is given to understanding, precendence is given to understanding.
The Prophet (sallallahu ‘alayhi wa sallam) said:
May Allah brighten the face of His servants who hears my words, remembers [or preserves] them, guards them, and hands them on. Many a transmitter of knowledge does not himself understand it, and many may transmit knowledge to others who are more versed in it than they. The heart of a Muslim shall never harbour vindictive feelings against three things: sincerity in deeds made for Allah’s sake; faithfulness to Muslims; and conformity to the community of believers. For truly their supplication encompasses the rest of the people.[2]
From another angle, then verily what has been memorised will eventually be forgotten and normally lost but as for understanding then it remains.
From a third angle: then merely memorising words without understanding the meaning is of no benefit. We heard a while ago that there was a student of knowledge in Yemen who memorised ar-Rawdah that covers the Fiqh of the Shaafi’ee school of thought, and if he was asked about an issue he would not be able to explain and clarify it.
When the students differed about a matter of Fiqh and they wanted to recall a portion of ar-Rawdah to support their position then they would call this student. They would say: Read for us such and such a chapter from ar-Rawdah; and he would read it without omitting a letter. So, they called him the donkey of ar-Rawdah
The fourth angle: It is upon the student of knowledge to supplicate to Allaah that He bestows upon him the understanding of His Book and the Sunnah of His Prophet, and that he gives him understanding of the religion. The Prophet said:” If Allah wants good for someone, He gives him correct understanding of the religion.” [3]
Question: Is it better to repeat the study of a text from the Islamic religious texts or is it sufficient to study it once and then move on to another text, benefit us may you be rewarded?
Answer: This depends upon the understanding of the student. If the student has a strong understanding and he understands the lesson properly then it is better to move on to another text.
However, if the student’s understanding is weak and he does not understand the text then it is appropriate for him to study it again until he understands it properly. And without a doubt that repeating the text for a second time will consolidate the information…. Rather, he mentions that the people of Ahlus-Sunnah are always mentioning the statements of Allaah and his Messenger and the understanding of the Salaf, constantly returning to the ‘Ulaama for understandings.
[2]. Reported by Ibn Abdil Barr in the book ‘Fadl al-Ilm’
[3]. Reported by al-Bukhari and Muslim
Source: https://www.troid.ca/ibadah/knowledge/m ... preference
Statistics: Posted by Shehzad Sattar — Fri Jul 28, 2017 1:41 am
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