Beneficial Answers to Questions on Innovated Methodologies - Shaykh Saalih-al-Fawzaan

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Assalaamu'Alaykum Wa'Rahmatullahi Wa'Barakatuh,

I will try to add as many ruling's as i can Insha'Allaah. Beneficial Answers to Questions on Innovated Methodologies by Shaykh Saalih al-Fawzaan Hafithahullaah. (Beneficial footnotes by Jamaal bin Fareehan Al-Harithee).

For the Shaykh's biography, you can read it here,

http://www.fatwa-online.com/scholarsbiographies/15thcentury/ibnfowzaan.htm


Question:

In this era, we hear a lot about something called the Islamic Jamaa'aat (groups) in the various parts of the world. What is the source for this name?

Answer:

The Messenger informed us and explained to us how we should act. He did not leave off any matter that would bring his ummah closer to Allaah except that he explained it. Nor did he leave off any matter that would bring them further from Allaah except that he explained it.

[The Shaykh, may Allaah preserve him is referring to the authentic hadeeth of the Prophet in which he said:

"I have not left anything that will bring you closer to Allaah except that I have commanded you with it."

Reported by Al-Bayhaqee in Ma'ifat-us-Sunan wal-Athaar (1/20) and 'Abdur-Razzaaq in Al-Musannah (11/125).]

An example of that is this issue. He said:

"For indeed, whoever lives amongst you will see many differences."

But what is the solution when this occurs? He said:

"So stick to my Sunnah and the Sunnah of the rightly-guided Khaleefahs that (come) after me. Hold onto it and bite onto it with your molar teeth. And beware of newly invented matters, for indeed every newly-invented matter is an innovation and every innovation is a misguidance."

[This is an authentic hadeeth, based on all of its paths of narration, reported by Abu Dawood (4607), At-Tirmidhee (2676), and Ibn Maajah (34 of the Introduction). Al-Albaanee authenticated it in Irwaa-ul-Ghaleel (2455).]

So these jamaa'aat (groups) -

[It is better to call everyone that opposes the Qur'aan, the Sunnah and the methodology of the Salaf As-Saalih "sects." This is the name prescribed for them by the Messenger of Allah , as occurs in the following hadeeth about the sects. As for the word jamaa'aat (groups), then there only exists the (one) Jamaa'ah (unified group) of the Muslims, which has been indicated in the hadeeth, and Allaah knows best.]

- whoever from them is upon the guidance of the Messenger and the Companions, particularly the righteous Khaleefahs and the (first) virtuous generations - then whichever jamaa'ah (group) is upon this methodology, we are with this jamaa'ah. We ascribe ourselves to it and work with it.
And those groups that oppose the guidance of the Messenger, then indeed we abstain from them, even if they call themselves "Islamic" groups. Consideration is not given to names, it is only given to the facts. Names could be grand and magnificient but hollow and empty on the inside, not possessing anything, or they could also be false.

The Messenger of Allaah said:

"The Jews spilt up into seventy-one sects, and the Christians spilt up into seventy-two sects. And this ummah will split up onto seventy-three sects, all of them will be in the Hellfire except for one."

We said:

"Which one is that, O Messenger of Allaah?"

He said:

"He who is upon the same thing that I and my Companions are upon today."

[Reported by At-Tirmidhee (2641) and Al-Haakim (1/129). It is also supported by the hadeeth, in which the Prophet said:

"It is the Jamaa'ah."

Refer to Tuhfat-ul-Ahwaadhee (7/398). This narration was reported by Ibn Maajah (3992) and it is also found in Abu Dawood (4597).]

The way is clear. Be with the Jamaa'ah (group) that possesses this sign in them, those that are upon the same thing that the Messenger and his Companions were upon. So they are the true Islamic Jamaa'ah (group). As for those who oppose this methodology and tread other ways, then indeed they are not from us and we are not from them. We do not affiliate with them and neither should they affiliate with us. They should not be called a "Jamaa'ah," rather they should be called a sect from among the sects of misguidance.

This is because the Jamaa'ah can only be upon truth. So it is that which unites the people and as for false hood, then it only divides and it does not unify. Allaah says:

"And if they turn away, then verily they are only in divisons."

[Soorah al-Baqarah: 137]

Reference: Pg. 28-31

 

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Question

Who will have a worse punishment (in the Hereafter): The sinners or the innovators?

Answer

The innovators will have a worse punishment, since innovations are worse than sins. Innovations are more beloved to the Devil than sins because (it is likely that) the sinner may repent -

Sufyaan Ath-Thawree, may Allaah have mercy on him, said:

“Innovation is more beloved to Iblees (the Devil) than sins. This is because sins are repented from whereas innovations are not repented from.”

(Majmoo’-ul-Fataawaa (11/472))

The Prophet said:

“Verily Allaah has prevented repentance from every person of innovation.”

(Silsilat-ul-Ahaadeeth as-Saheehah (1620))

- but as for the innovator, then very rarely does he repent because he thinks that he is upon the truth. This is contrary to the sinner for he knows that he is disobeying Allaah and that he is committing a sinful deed. As for the innovator, he considers himself to be obeying Allaah and to be upon obedience. This is why innovation – and Allaah’s refuge is sought – is worse than sin. And this is why the Salaf warned the people from sitting and gathering with the innovators –

Al-Hasan Al-Basree, may Allaah have mercy upon him, said:

“Do not sit with a person of innovation, for indeed he will put a disease in your heart.”

(Al-I’tisaam of Ash-Shaatibee (1/72) verified by Saleem Al-Hilaalee and Al-Bid’a wan-Nahee ‘anhaa of Ibn Waddaah (pg. 54))

Ash-Shaatibee (158) said:

“Indeed the saved sect – and they are Ahl-us-Sunnah – are commanded to disassociate themselves from the people of innovations, to expel them, and to punish severely anyone that follows in their direction, whether by killing them or less than that. And the scholars have warned us against accompanying and gathering with them.”

I (the compiler) say : may Allaah have mercy on the Salaf (predecessors). They did not leave behind any person of innovation except that they subdued him and warned against him.

- for they would influence those whom they sat with, and their danger is great. There is no doubt that innovation is worse than sin and that the danger of the innovator is worse to the people than the danger of the sinner. -

Concerning the danger of the people of innovation, Shaykh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, said:

“If it were not for those whom Allaah placed to repel the danger of them [meaning the innovators], the Religion would have been corrupted. Their corruption is worse than the corruption caused by the conquering of the enemies at times of war. For indeed, when they conquer, they do not corrupt hearts or the Religion found in them, except for a while. But as for these people [i.e. the innovators], then they corrupt the hearts from the very beginning.”

(Majmoo’-ul-Fataawaa: (28/232)

He (Ibn Taimiyyah) also said (20/103):

“The people of innovation are worse than the people of lustful sins, according to the Sunnah and the Ijmaa’ (consensus).”

- This is why the Salaf would say:

“Being moderate while upon the Sunnah is better than exerting oneself while upon Innovation.”

[This statement is reported from Ibn Mas’ood, may Allaah be pleased with him. Refer to Al-Laalikaa’ee (1/188, no. 114), Al-Ibaanah (1/320, no. 161) and As-Sunnah of Ibn Nasr (30).]

Reference: Pg. 31-32

 

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Question

What is the correct methodology for advising, particularly with regard to advising the rulers? Is it by publicising their evil actions from their evil actions from the mimbars or by advising them in private? I would like to know what the correct methodology is concerning this matter?

Answer

Infallibility is not for anyone except Allaah’s Messenger . Rulers are humans and they make errors. So no doubt they have errors and mistakes, as they are not infallible. But do not make their errors a reason for you to publicise them and remove yourself from obeying them, even if they may be oppressive and unjust –

This is the Creed of Ahlus-Sunnah wal-Jamaa’ah with respect to the Muslim ruler. The author of Al-‘Aqeedah at-Tahaawiyyah said:

“And we do not hold it permissible to rebel against our Imaams and our leaders, even if they may be oppressive. Nor do we supplicate against them or remove ourselves from obedience to them. And we hold that obeying them is part of obeying Allaah and hence an obligation so long as they do not order (us) commit sins. We supplicate to Allaah for them that He grant them rectification and pardon.”

This is the same belief that the callers to truth are upon to this very day. These same words and those that bear a similar meaning to it were constantly repeated by our teacher, Shaykh ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz, may Allaah have mercy on him, in his classes and lectures.

,and even if they may be sinful, so long as they do not commit clear disbelief. This is that the Prophet commanded us.

He is referring to the hadeeth of ‘Ubaadah bin as-Saamit (radhiyAllaahu anh) in which he said:

“The Prophet summoned us and so we gave him the oath of allegiance that we would hear and obey (the leader) in matters that we liked and matters that we disliked and in things that were hard upon us and things that were easy upon us, and (that we would give him) preference over ourselves. And that we would not oppose the authority of the leader unless we notice him having open disbelief, for which you would have a clear proof from Allaah against him.”

(Fath-ul-Baaree: 13/5)

Ahmad added to this in his narration:

“And if you believe that you have some justification in the matter (i.e. of rebelling), do no act upon this suspicion. Rather, just hear and obey until it reaches you, without removing yourself from the obedience.”

And there is further addition in the report of Ibn Hibbaan and Ahmad:

“...even if they take your wealth and beat your back.”

(Fath-ul-Baaree: 13/8)

And if they have sins and commit oppression and injustice, then indeed having patience while obeying them –

The Shaykh, may Allaah preserve him, is referring to the hadeeth of the Ibn ‘Abbaas (radhiyAllaahu anh) in which he narrated that the Prophet said:

“Whoever sees in his leader something that he dislikes, then let him be patient with it, for indeed, whoever splits away from the Jamaa’ah (unified group) even an inch, and then dies, he does not die except the death of some in the Days of Ignorance.”

(Reported by Al-Bukhaaree (7054); See Fath-ul-Baaree (13/5))

And he is also referring to the hadeeth of Anas bin Maalik (radhiyAllaahu anh) in which the Prophet said:

“You will indeed see things after me that you will disapprove of.”

So they said:

“What do you order us to do with them, O Messenger of Allaah?”

He replied:

“Give them (i.e. the leaders) their rights and ask Allaah for your rights.”

(Reported by Al-Bukhaaree (7052); See Fath-ul-Baaree (13/5) and Sunan At-Tirmidhee (2190))

- keeps the unity, maintains unification of the Muslims, and protects the lands of the Muslims. Furthermore, there are great evils that result from in opposing them and seceding from them, which are greater than the evils that (may) come from them. So there will occur greater evil –

Such as the rallies and demonstrations that have appeared in some of the neighbouring countries. These demonstrations are from the practices of the disbelievers , and not from the Muslims. And it is not part of the Religion in any way. They result in the shedding of blood, the destruction of property, and that misery gained over the Sunnah and its adherents. So won’t the callers to political instigation reflect on these consequences?

- than that which comes from them in the first place, so long as this evil (on their part) is less than disbelief (Kufr) and polytheism (Shirk). We are not saying that one should remain silent at the errors that come out from the rulers. No, rather they should be corrected. But they must be corrected in a pure way, by advising them privately, and writing to them in private. By writing to them, we don’t mean that which is written down, passed through the hands of a group of individuals and then spread amongst the people. This is not permissible. Rather, a confidential letter, should be written, in which there is advice –

(This is the methodology of the Salaf with regard to advising the rulers – that it be private and concealed so that there is no room for self-amazement (riyaa) to enter. And in these circumstances, it is much more likely that they (i.e. the leaders) will accept the advice and that Allaah will accept the (good) deed. We will mention some of the texts and narrations regarding this later.)

,and handed over to the ruler or read to him orally. As for a letter that is written, then photocopied, then distributed to the people, then this act is not permissible because it is publicising (his errors), and it is just like speaking against him from the mimbar. In fact, it is worse because it is possible for a person to forget a speech, but as for a written letter, it remains and passes through hands. So this is not from the truth. The Prophet said:

“The Religion is sincerity (advice). The Religion is sincerity (advice). The Religion is sincerity (advice).”

We said:

“To who, O Messenger of Allah?”

He said:

“To Allaah, His Book, His Messenger, the leaders of the Muslims and their common folk.”

(Reported by Muslim (55))

And in the hadeeth, it states:

“Verily Allaah is pleased with three things for you and He is displeased with three things for you. He is pleased that you (1) worship Him and not associate anything (in worship) with Him; and that (2) you hold tight onto the Rope of Allaah, all of you together, and not be divided, and that (3) you mutually advise he whom Allaah gives authority of your affairs.”

(Saheeh: An authentic hadeeth reported by Ahmad (2/367) and Maalik in Al-Muwatta (2/756) with the verification of ‘Abdul-Baaqee.)

The people most fitting and qualified to advise the rulers are the scholars, the members of legal and consultative decisions, and those responsible for making decisions and problem-solving. Allaah says:

When there comes to them some matter touching (public) safety or fear, they make it known (among the people). But if Only they had referred it to the Messenger or to those charged with authority amongst them, the proper investigators would have understood it from them (directly).And had it not been for the Grace and Mercy of Allaâh upon you, You would have followed Shaitân (Satan), except for a few (from you).

(Surah an-Nisaa: 83)

So not everybody is fit to do this. And disseminating and publicising their errors is not from advising at all. Rather, it is from spreading evil and wickedness amongst those who believe. And it is not from the methodology of the Salaf As-Saalih, even if the intention of the one who does it may be good and pure, such as for the sake of forbidding an evil, according to his view. However, what he did is a greater evil than that which he is forbidding. Therefore, forbidding an evil may be evil in itself if it is done in a way other than what Allaah and His Messenger have legislated.

Shaykh-ul-Islaam Ibn Taymiyyah (rahimahullaah) said:

“Gentleness is a way towards commanding good and forbidding evil. This is why it is said: “Let your commanding of good be good, and your forbidding of evil not evil.”

And since commanding good and forbidding evil are from the greatest of obligatory and recommended acts, the benefit derived from it must always outweigh the evil... Rather, everything that Allaah commanded us with is in fact good. Allaah has praised good and the doers of good, and He has condemned evil and the doers of evil in many places (of the Qur’aan). So in the case where commanding good and forbidding evil will only bring about greater corruption, it is something that Allaah has not commanded, even if it results in a person abandoning an obligation and committing a prohibition, since the believer is only required to fear Allaah with regard to Allaah’s servants, and it is not upon him to guide.”

(Al-Amr bil-Ma’roof wan-Nahee ‘anil-Munkar (pg. 19)

This is since this person has not followed the legislated way of the Prophet, which he described when he said:

“Whoever amongst you sees an evil, then let him change it with his hand. But if he is not able to, then with his tongue. And if he is not able to, then with his heart, and this is the weakest of Faith.”

(Reported by Muslim (49))

So Allaah’s Messenger divided people into three categories: Amongst them is he who able is able to terminate the evil with his hand, and he is the one in authority, such as the ruler and those entrusted with authority, such as committees, governors and leaders. The second type is the scholar who because he has no authority, forbids (evil) by explaining and advising with wisdom and fair admonition, and by advising those in authority in a wise manner. The third category consists of those who have no knowledge or authority. They should forbid the evil with their hearts, by hating it and by hating and withdrawing away from those who do it.

Reference: Pg. 51-55

 

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Question:

Is the person who affiliates himself to one of the groups (jamaa'aat) considered an innovator?

Answer:

This depends on the groups (jamaa'aat), since the groups that contain in them oppositions to the Book and the Sunnah - the one who affiliates himself to them is considered an innovator.

Shaykh Bakr bin 'Abdillaah Abu Zaid said in his book Hukm-ul-Intimaa ilal-Firaq wal-Ahzaab wal-Jamaa'at al-Islaamiyyah (pg. 96-97):

It is not permissible for an individual to be placed for the ummah so that the people can be called to his way, such that allegiance and enmity is made in his regard, except for our Prophet and Messenger, Muhammad . So whoever places someone besides him in this role, then he is astray, an innovator."

Shaykh-ul-Islaam Ibn Taymiyyah, may Allaah have mercy on him, said in Majmoo'-ul-Fatawaa (20/164):

"It is not for anyone to place an individual for the ummah, calling to his way and making allegiance and enmity based on him, except for the Prophet . And it is not permissible to put forth some speech, for which allegiance and enmity will be made, except for the speech of Allaah and His Messenger, and that which the ummah unanimously agrees on.

Rather, this is from the acts of the people of innovation, those who place an individual and speech for themselves, by which they cause divisons in the ummah. And they make allegiance and enmity based on this speech or this ascription."

Shaykh Bakr commented on these words of Ibn Taymiyyah, saying:

"This is the condition of many of the Islamic groups and parties today. They place individuals amongst themselves as leaders, and so they make friendship with their supporters and make enmity with their enemies. And they obey them in all the rulings they issue to them without returning back to the Qur;aan and the Sunnah and without asking them for proof for what they say and what verdicts they give.

[Hukm-ul-Intimaa (pg. 96-97)

Reference: Pg. 32-33

 

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Question:

Is the person that calls himself Salafee considered a partisan?

Answer:

If calling oneself Salafee is for real, then there is no harm in that.

Footnote: Shaykh-ul-Islaam Ibn Taymiyyah said in Majmoo'-ul-Fataawaa (4/149):

"There is no blame on the one who outwardly manifests, ascribes himself, and attributes himself to the madh-hab of the Salaf. Rather, it is an obligation to accept that from him, according to the unanimous consensus. For indeed the madh-hab (way) of the Salaf is nothing but the truth."

I say: Reflect, O brother, upon the words of Shaykh-ul-islaam, which occurred almost eight centuries ago. It is as if he is refuting one of the contemporary speakers of today, who is ascribed with knowledge, and who said:

"Whoever makes it an obligation on the people to be Ikhwaanee or Salafee or Tableeghi or Surooree, then he should be made to repent. So if he repents, then it is accepted (from him) but if not then he must be killed"!!! This individual made this statement on a cassette that is widespread amongst the youth, and goes by the title: "Flee from Partisanship just as you flee from a Lion."

I say: Subhaan'Allaah! How can he allow himself to include the Salafee Methodology, which is the truth, in the ranks of these innovated, deviant and false methodologies and sects? Our question to this individual who resides in the lands of Tawheed, and who has a Masters Degrees in Hadeeth, is: if you shouldn't be Salafee then what should you be?!!

The great scholar, 'Abdul 'Azeez bin 'Abdillaah bin Baaz, the (former) Muftee of Saudi Arabia, was asked:

"What do you say about someone who calls himself Salafee and Atharee? Is he praising himself (i.e. tazkiyyah)?"

So he replied:

"If he is truthful in that he is an atharee (follower of the narrations) or a Salafee (follower of the Salaf), then there is nothing wrong with this, as this is what the Salaf would do, since they would say: So and so is Salafee, So and so is Atharee. This is a tazkiyyah (recommendation) that is necessary, a recommendation that is obligatory."

(From a lecture called "The Right of the Muslim" recorded in Taa'if on 1/16/1413H)

Note: After completing this book, I received some papers, which contained several recantations from Aa'id Al-Qarnee from some of his errors. So amongst these, I found his recantation from this error.

So out of justice and fairness, I will mention his recantation of it here: "Fourteen: I said in the cassette: 'Flee from Partisanship just as you flee from a Lion': 'Whoever makes it an obligation on the people to be Ikhwaanee or Salafree or Tableeghi or Surooree, then he should be made to repent. So if he repents, then it is accepted (from him), but if not then he must be killed.' This statement was a mistake on my part and I ask Allaah to forgive me for it. I intended by saying this, whoever does this then he has introduced a (religious) law. However, it was an error regardless, and I recant from it, and I firmly believe that the way of the Salaf if the correct way that people are obligated to follow.")

Shaykh Bakr Abu Zaid said:

"If it is said: the Salaf, the Salafees, and for the efforts, Salafiyyah, then those are ascriptions to the Salaf as-Saalih (righteous predecessors), which includes all of the Companions, may Allaah be pleased with them, as well as those whol followed them in goodness, excluding those who were driven by vain desires.

Those who remained firm upon the methodology of the prophets (after them) were ascribed to their righteous predecessors because of that. And so they were called: Salaf, Salafees, and their ascription would be: Salafee. So based on this, the term Salaf means the righteous predecessors.

When used generally, this term means: Everyone that strives to follow the Companions, even if they are in our time, and so on. This is what the scholars all agree on. So it is an ascription, which can be traced back to the Book and the Sunnah, and it is an ascription that cannot be separated for even a moment from the first generation (i.e. Salaf), rather it was from them and returns to them.

As for the one who opposed them by using a different name or ascription, then no (he is not from them) even if he lived amongst them and was their contemporary."

(Hukm-al-Intimaa: pg. 36)

I say: This ascription occurs numerous times in the books of biography and history. Imaam Adh-Dhahabee said in his biography of Muhammad ibn Muhammad Al-Bahraanee:

"He was religious, good natured, Salafee."

(Mu'jam-ush-Shuyookh: 2/280)

And in his biography of Ahmad ibn Ahmad bin Ni'mah Al-Maqdisee, he said:

"He was upon the Creed of the Salaf."

(Mu'jam-ush-Shuyookh: 1/34)

So ascribing oneself to the Salaf is an ascription that is required so that the true Salafee can be made clear from the one hiding behind them, and so that everyone who wishes to follow them and their way, will not be mislead. So when the deviant ways and the misguided and misguiding groups increased, the People of the Truth openly professed their ascription to the Salaf. This was for the sake of freeing themselves from those who opposed them.

And Allaah says: to His Prophet and the believers:

But if they turn away, then say: 'Bear witness that we are Muslims.'"

(03: 64)

"And who is better in speech than he who calls to Allaah, does righteous deeds and says: 'I am one of the Muslims.'"

(Surah Fussilat: 33)

He says:
"And I am not from the polytheists."

(12: 108)

[End Footnote]

- But if it is just a claim made by someone, then it is not permissible for him to call himself Salafee, while he is upon something other than the methodology of the Salaf.

So for example, the Ash'arees says: "We are Ahlus-Sunnah wal-Jamaa'ah" but this is not true because what they are upon is not the methodology of Ahlus-Sunnah wal-Jamaa'ah. Likewise, the Mu'atazilah - call themselves muwahhideen (believers in Tawheed).

Everyone claims to have a connection with Laylaa
But Laylaa does not affirm that for (any of) them

So the one who claims that he is upon the way of Ahlus-Sunnah wal-Jamaa'ah, he must follow the path of Ahlus-Sunnah wal-Jamaa'ah and abandon those who oppose that.

As for the one who wishes to combine between the lizard and the whale, as they say, meaning: combine between the animals of the desert and the animals of the ocean, then this is not possible. Or he may be one who wishes to gather fire and water in hand.

Ahlus-Sunnah wal-Jamaa'ah will never unite with the beliefs of those who oppose them, such as the Khawaarij and the Mu'atazilah, and the Hizbiyoon (partisans), such as those who are known as "The Modern Muslims". These people want to unite the deviations of the modern day people with the methodology of the Salaf. And "the last part of this ummah will not be rectified except by that which rectified its first part." So in brief, these matters must be distinguished and clarified.

[Reference: Pg. 40 - 43]

 

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Question

Can the jamaa’aat (groups) be mixed with or are they to be abandoned?

Answer

If the goal behind mixing with them – for those who have the knowledge and insight to do so

(This is correct with respect to individuals, since it is possible to call them and influence. But as for changing a methodology and affecting its followers, then this is not possible at all. Rather, they will influence those who mix with them instead of them being the ones influenced. Generally speaking, in their da’wah, these sects do not leave from the instructions of their leaders, as is the case with the Ikhwaan-ul-Muslimeen sect and the Tableeghi sect. How many people have sincerely advised them and how many works have been written about them, but even till this day: “You still remain in your place” as it is said. Here is proof for what I say:

Hasn al-Bannaa, founder of the Ikhwaan-ul-Muslimeen sect, said in the book Majomoo’-ur-Rasaa’il (pg. 24) under the heading “Our Position towards the Various Calls”:

“Our position towards the various calls... is that we weigh them with the scale of our da’wah (Call). So whatever conforms with it, then (we say) welcome, and whatever disagrees with it, then we free ourselves from it.”

I say: O Allaah, bear witness that I am free from the da’wah (call) of the Ikhwaan-ul-Muslimeen and their leader, which oppose the Qur’aan and the Sunnah and the way of the righteous predecessors. So based on the above, they do not accept the call of anyone, since they want the da’wah of others to be in accordance with their da’wah and subservient to it, and Allaah knows best.)

-... without calling them (to the truth) and without explaining that to them, then this is not permissible.

So it is not permissible for a person to intermingle with those who oppose (the truth) unless it is in the circumstance in which there is a religious benefit, such as calling them to the correct Islaam and elucidating the truth to them, so that perhaps they may return.

(If there is no other option but to mix with them in order to call them and explain the Salafee methodology to them, then this should not be done except by the scholars or the students of knowledge, since they are the ones who are firmly grounded in the correct creed, the Sunnah and the methodology of the Salaf. And if this is not the case, then no.)

This is just as Ibn Mas’ood (radhiyAllaahu anh) did when he went to those innovators who were in the masjid, stopped by them and rejected their innovation.

And such was the case when Ibn ‘Abbaas (radhiyAllaahu anh) went to the Khawaarij and debated with them, refuting their misconceptions. And there was a group of them who repented. So if mixing with them is done in this manner, then it is something required.

But if they persist upon their falsehood, it is obligatory to refrain from them, oppose them and strive against them (Jihaad) for the sake of Allaah.

Reference: Pg. 34-35

 

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Question

It has become widely spread amongst the youth in these days: That one is required to take Muwaazanah (balance between good and bad qualities) when criticising. So they say: “When a person is criticised for his innovation, and his errors are clarified, you are required to mention his good qualities. This is for the sake of fairness and balancing between his good and bad qualities.” So is this methodology for criticising correct, and am I required to mention a person’s good qualities when criticising.

Answer

I have already answered this question previously. However, if the person being criticised is from Ahlul-Sunnah wal-Jamaa’ah, and he has erred in matters that do not violate the Creed, then yes, this person’s good qualities and traits should be mentioned. So his faults will be covered by his aiding of the Sunnah.

But if the person being criticised is form the people of misguidance and deviance or from the people of destructive and doubtful ideologies, then it is not permissible for us to mention this person’s good qualities, if he does have good qualities. This is since if we mention his good qualities, this would mislead the people, and so they would have good thoughts about this deviant individual or this innovator, or this pretender or this partisan (hizbee). And they would then accept the ideologies of this deviant or that partisan.

Allaah, Mighty and Sublime, has refuted the disbelievers, criminals and hypocrites and not mentioned any of their good qualities.

(No one is void of good qualities. Even the Jews and the Christians have good qualities. So based on the principle of those who profess Muwaazanah, we are required to mention the good qualities of the disbelievers every time we talk about them! No one with sound intellect, let alone a student of knowledge, would make such a statement. So think about it, may Allaah grant us all correctness. Therefore, the methodology of the Salaf when criticising is that they would not mention the good qualities. And if they did mention the good qualities (of people whom they are criticising), then it was for the sake of warning the people not to be deceived by them, and not for the sake of, as is commonly said: “Let us not forget his efforts and accomplishments.” And here is one of the strongest examples, in which there can be found guidance and light for the one who reflects:

The Messenger of Allaah said about the Khawaarij:

“There will come from the loins of this person a people that will recite the Qur’aan but it will not pass their throats. The will shoot out from the Religion just as an arrow shoots out from hunted game. They will kill the people of Islaam and leave alone the worshippers of idols. If I were to live to their time, I would surely kill them just like the killing of the people of ‘Aad.”

(Saheeh al-Bukhaaree: 3166)

And in another narration, he said:

“Each of you will look down upon his prayer as compared to their prayer, and to his fasting compared to their fasting.”

(Saheeh al-Bukhaaree: 3414)

And in another narration, he said:

“So wherever you find them, kill them.”

(Saheeh al-Bukhaaree: 3415)

I say: By Allaah, besides whom there is no deity that has the right to be worshipped, the Messenger of Allaah did not mention the merits of these people in order to praise them or to be dazzled by them, but rather he only did this so that the people could be warned about them so that they won’t be deceived by their outward deeds. The Salaf understood this and applied it in their lives, and so it became a methodology that they adhered to.

Just look at Imaam Ahmad (rahimahullaah) and how he eliminated
Al-Karaabeesee when he professed the belief that the recitation of the Qur’aan was created. Imaam ‘Abdullaah bin Ahmad (rahimahullaah) reported in his book “As-Sunnah” (1/165):

“I head my father say:

‘Whoever says my recitation of the Qur’aan is created, this is an evil and vile statement, and it is from the statements of the Jahmiyyah.’

So I said to him:

‘Husayn al-Karaabeesee says it.’

So he replied:

‘He has lied. May Allaah destroy him, the filthy one.”

And Imaam Ahmad said even worse about Al-Haarith al-Muhaasibee, as ‘Alee bin Abee Khaalid reported:

“I said to Ahmad:

‘The shaykh – referring to a Shaykh that would accompany me – is my neighbour. And I forbade him from going to a man, yet he would love to hear what you have to say about him – he is Haarith, the short one (i.e. Haarith al-Muhaasibee). You would see me accompany him for many years, but then once you told me:

‘Do not sit with him and do not speak to him.’

So I didn’t speak to him after that until now. But this Shaykh (companion of mine) still sits with him, so what do you say about him?’

Then I noticed that Ahmad had turned red and that his veins and eyes swelled with anger, and I had never seen him like this before. Then shook out of it and said:

‘That man?! Allaah will deal with him and He has already dealt with him. No one is aware of that individual except for he who has experience and knowledge of him. Avoid him, avoid him, avoid him! No one is aware of him except for he who has experience and knowledge of him. That man sits with Al-Maghaazilee and Ya’qoob and so and so, so throw them all under the views of Jahm. They are destroyed due to (accompanying) him.’

Then the shaykh (‘Alee bin Abee Khaalid) said:

“O Abu ‘Abdillaah! But he narrates Hadeeth, and he is pious and fears Allaah!”

So Imaam Ahmad become angry and began to say:

“Do not let his piety and gentleness deceive you.”

And he said:

“Don’t be fooled by the way he lowers his head, for he is an evil man. No one is aware of him except for he who has experience with him. Do not speak to him, he has no honour. Will you sit with everyone that narrates Hadeeth from the Messenger of Allaah, but yet is an innovator? No! There is no honour for him, nor are the eyes blind (to what he does).”

I say: So where is this so-called “justice” from Imaam Ahmad? He did not even mention one good quality of Al-Karaabeesee or Al-Muhaasibee, even though Al-Karaabeesee was one of the oceans of knowledge, as is stated in his biography. We have indicated this previously. Also refer to Tareekh Baghdad (8/64) and as-Siyar of Adh-Dhahabee (12/79). May Allaah have mercy on Imaam Ahmad. If he were alive in our time, he would not be safe from being accused of being too harsh or of being a government agent or of being a secularist or all the other terms that the partisans (hizbees) use when they are overwhelmed by proofs. This is because he was neither an apologist nor a supporter of the people of innovations and desires. Raafi’ bin Ashras (rahimahullaah) said:

“From the consequences of a person being a sinful innovator is that his good qualities are not mentioned.”

(Sharh ‘Ilal at-Tirmidhee: 1/353)

Likewise, the Imaam’s amongst the Salaf would refute the Jahmiyyah, the Mu’tazilah and the people of deviance and not mention any of their good qualities while doing so. This was since their good qualities were outweighed by their misguidance or their disbelief or their heresy or their hypocrisy. So it is not proper that you refute a deviant or an innovator and then mention his good qualities, such as by saying: He is a good man, he has good qualities, he has such and such, however he has erred!!

We say to you: Your praising him is worse than his deviance, since the people will rely on your praise for him. So if it circulates and spreads around that you praised this deviant innovator, then you have deceived the people and this is opening the door to the acceptance of the ideologies of the misguided ones.

(I will present here, my brother, a real-life incident that confirms the extent of the danger of deluding people by praising the people of innovation. This event was reported by Imaam Adh-Dhahabee and others:
Abul-Waleed Al-Baajee said in his book “Ikhtisaar Firaq-ul-Fuqahaa”, whilst talking about the Judge Abu Bakr Al-Baaqilaanee:

“Once when I asked Abu Dharr Al-Harawee, who inclined towards the Ash’aree beliefs, ‘Where did you adopt these beliefs from’, he informed me: ‘I was once walking with Abul-Hasan Ad-Daaraqutnee when we came upon the judge, Abu Bakr Ibn At-Teeb – the Ash’aree. So Ad-Daaraqtunee embraced him, I asked him: ‘Who is this person for whom you did that which I didn’t believe you would do, since you are the defender of the Religion: The Judge, Abu Bakr Ibn at-Teeb.’ So from that point on, I always went to see him and ended up following his (Ash’aree) beliefs.’”

(Tadhkirat-ul-Huffaadh (3/1104-1105) and Siyar A’alaam an-Nubalaa (17/558-559)

I say: So you see from this story that when Ad-Daaraqutnee did that he did with the Ash’aree Al-Baaqilaanee, praising him, calling him the “Imaam of the Muslims” and so on, those who him were deluded by it and adopted the Ash’aree beliefs because of that. This is the same case with everyone that praises the people of innovations and desires, for he will cause great amounts of people to enter into their belief, especially if he is regarded as one of the righteous and pious individuals, and Allaah knows best.)

And if the one who being refuted is from Ahlul-Sunnah wal-Jamaa’ah, then the refutation should be done with good manners. And he should be cautioned about his errors in matters of Fiqh, the derivation of rulings and matters of legal judgement. So we say: “So and so has erred in such and such issue and the correct view is such and such based on this proof...may Allaah forgive him...This was his Ijtihaad (legal judgement)...etc” This was the refutations were done between the Fiqh scholars of the four madhaahib and others.

This does not destroy his position in knowledge, if he is from Ahlul-Sunnah wal’Jamaa’ah. The members of Ahlul-Sunnah wal’Jamaa’ah are not infallible, they commit errors also. Perhaps one of them was not aware of the proof or he fell short when deriving a ruling. So we don’t remain silent with his error, rather we clarify it whilst making excuses for him. This is base on the Prophet’s saying:

“When the judge makes a ruling, exerting his judgement, and is correct, he gets two rewards. And when he makes a ruling, exerting his judgement, and is incorrect, he gets one reward.”

(Saheeh al-Bukhaaree (6919) and Saheeh Muslim (1716)

As for matters related to Creed, then it is not permissible for us to praise the misguided ones and those who oppose Ahlus-Sunnah wal-Jamaa’ah, such as the Mu’tazilah, the Jahmiyyah, the heretics, the apostates –

(Someone might say – “Why do you talk about the Mu’tazilah, the Jahmiyyah, the Zanaadiqah, the Ash’arees, the Khawaarij and the Murji’ah and always mention them when speaking about the issues of Creed, when these groups have ceased to exist and its adherents have died out?”
As the saying goes:

“They have been consumed by time.”

So there is no reason to mention them. Our response is, and with Allaah lies the success: Yes, these sects existed in the past, and their followers and founders have died out ages ago. However, their ideologies still prevail, and their beliefs have not come to an end. Rather, the followers of these ideas and beliefs, who have been influenced by these groups, are still present among us today.

So their ideologies and beliefs are passed on from generation to generation, and they have people who continue to pass them on. As for the beliefs of the Mu’tazilah, then it is still in existence today and in fact it is widely spread amongst those who ascribe to Islaam. This is since the Shee’ah, in all of their various sects and denominations, even the Zaydees among them, adhere to the beliefs of the Mu’tazilah. As for the Ash’arees, then it is a sect that exists in groups amongst a majority of the Muslims today. As for the belief of Irjaa, is can be found also in the Hanafees who believe that Eemaan (Faith) is just tasdeeq (affirmation) and qawl (speech). So actions, according to them, do not fall into the fold of Eemaan. Even though this Irjaa is of a lesser nature, it is still from Irjaa of the well-known people of rhetoric. And as for the apostates, such as those who believe in wahdat-ul-wujood and other than them, then they exist today as well, since the followers of ‘Ibn Arabee can be found today and they are from the extreme Sufis.

So based on this, when we mention these groups, we are not talking about the actual groups of old, but rather we are talking about the groups that exist among the Muslims today. And this is something that is not hidden from the students of knowledge. So it is only those who are unaware of the realities or those who wish to confuse the people and spread false beliefs that condemn us when we mention these groups. So it is upon such people to ask before they condemn. This is just a short discussion on the matter, but in reality this topic is vast, and Allaah knows best. I will present some examples below that make it clear that the ideologies of these destructive groups are present still today:

1) Sayyid Qutb said in his book “In the Shade of the Qur’aan” (4/2328): “The Qur’aan is present and in existence just like the earth and the heavens.” This is the belief that the Qur’aan is created, and this is the view of the Jahmiyyah and other deviant groups.

2) He also said in the afore-mentioned book (6/4002) while interpreting Allaah’s statement: “Say: He is Allaah, the One” (Surah al-Ikhlaas: 1): “This indeed refers to the oneness of existence. So there is no reality except for His reality, nor is there a true existence except for His existence. So everything else that exists, its existence stems from that actual existence.” This is the belief of wahdat-ul-wujood.

3) Muhammad Qutb said: “The matter requires us to call the people to Islaam all over again, not because, this time, they reject saying ‘Laa Ilaaha IllaaAllaah, Muhammad Rasoolullaah’ with their mouths, as the people during the first stage of strangeness would do, but because the people during this time reject the main requisite Laa Ilaaha Ilaa Allaah, which is: Judging by the Legislation of Allaah.” (Quoted from the book “Our Current Situation” pg. 29)

I say: This is declaring the masses to be disbelievers, in the absolute sense. If this is not so, then how can he judge that the people reject Allaah’s Rule. And how can he liken them to the Days of Ignorance prior to Islaam, without going into detail or making exceptions for those who in fact implement Allaah’s Legislation, and who have no constitution except the Book of Allaah? These kinds of general statements are oft repeated by these writers, as if they don’t acknowledge the existence of the huge Salafee Islamic state located in the heart of Arabia. And it is as if they don’t acknowledge the existence of Muslims in various other regions that are from the followers of Hadeeth, supporters of the Sunnah and adherents to the beliefs of the Salaf.

The strange thing is that thee people, or some of them, were living in this Islamic state (The Kingdom of Saudi Arabic) at the time they made such statements, which contain grave deception for the readers, such that an average person is led to believe that there cannot be found an Islamic state today that professes Laa Ilaaha Illaa Allaah, implementing its requisites and ruling by Allaah’s Laws. And it leads the reader to believe that there cannot be found any individuals or groups that adhere to Tawheed on the face of this earth. And this is deceiving, misleading, and deluding the readers. So let the student of knowledge take not of this phenomenon that is widespread amongst these type of writers, may Allaah guide them to what is correct!

4) One of those who ascribes himself to the Da’wah said: “From the outward display of sins is when a person boasts about his sins in front of his colleagues. So he begins to speak aloud, saying he did such and such, and he goes into detail about many of his sins. This kind of person will not be forgiven (!!), unless he repents, because the Prophet ruled concerning him that he will not be pardoned: ‘Everyone from my ummah will be pardoned except for those who outwardly profess their evil.’ And what is worse and viler than this is when some of them say: ‘I have unlawful relations’ or ‘I have girlfriends’ or ‘I go on dates.’ This person is filled with sins. Some of these people even record sins on tapes! There is no honour for these people since they are apostates by doing this!! They record how to beguile a girl and get her to commit lewd acts. This is apostasy from Islaam! This person (who records this) will be in the Fire of Hell forever unless he repents!!” (From the tape “A Gathering on the Platform”)

And with regards to some of the singers, whose tapes are spread around by the youth – tapes which call to filthiness and which delude the young boys and girls, he said: “I am certain that the person who does this act, the least that can be said about him, is that he takes sins lightly. And there is no doubt that belittling a sin, especially if it is a major sin and the scholars have unanimously agreed on its prohibition, constitutes to disbelief in Allaah. So the likes of these people, there is no doubt that their actions are apostasy from Islaam. I say this with a tranquil and calm heart.” (The tape: “The Youth – Questions and Problems).

I say: Declaring sinners to be disbelievers and interpreting the spread and distribution of sins amongst the people as being a belittlement of sins that leads to disbelief, this shows hastiness in labelling people disbelievers due to major sins and a lack of showing restraint. And this is from the methodology of the Khawaarij, as they declare people to be disbelievers due to major sins. As for the example he gave of a person manifesting his sins and evil relationships with sinners, then this kind of talk shows that these things are probable but do not consist of clear proof. Perhaps the thing that causes the person to do this is ignorance. This is why we must remind them and not declare them disbelievers. And this is the way of Ahlul-Sunnah wal’Jamaa’ah. Furthermore, belittling something and taking it lightly does not constitute a mockery of it. In fact, everyone that commits a sin, whether major or minor, doesn’t do so unless he first considers it trivial and belittles it. So someone who takes something lightly doesn’t necessarily ridicule it. And who is the one that is free from sins?! And Allaah knows best.

5) Another person said, whilst asking a question and then responding to it and the same time: “Do you think that the evils that are present in our communities today are just sinful matters? Many people assume today that interest is just a sin or a major sin, and that drugs and alcohol are sins, and that bribery is just a sin or one of the major sins... No doubt O brothers!! I have looked into this matter and it become clear to me now that: Many people in our societies have made interest lawful, and refuge is sought in Allaah. Did you know that now the interest-based banks in our country has reached two million customers? I swear this to you by Allaah! Does each individual from these millions know that interest is Haraam, but yet still deals with it even though it is a sin?! By Allaah!! So then, from the danger that is present today, due to the vast amount of widespread sins is that many people have made these major sins permissible and lawful, and we seek Allaah’s refuge! (From the tape Tawheed First (!!).

I reply with the same answer I gave in the previous example. However, this example is more dangerous for the one who made this statement, in my understanding, since in his grave exaggeration, he claims that what occurs in this society from interest, alcohol and bribery, all of these are not just disobedience or major sins. And he swears by Allaah to this! Being determined that the one who commits sins is deeming it to be permissible, without hearing from anyone of them that they clearly assert interest to be lawful, or dealing with bribes to be lawful or using drugs and alcohol to be lawful – to positively deem these people to be disbelievers without hearing these statements come from them or having a reliable proof that bears witness that they in fact deem these acts to be permissible, and to instead only have assumptions, is a clear proof that the weak restraint and lack of consideration this individual has. This is the methodology of the Khawaarij and the Muta’zilah. So my advice to him and those like him is to recant from making such general assertions that are more dangerous for them that for others. Turning back to the truth is better than persisting in falsehood.

A third person, who has a doctorate in ‘Aqeedah said whilst holding in his hand a flyer from a hotel in one of the Gulf states: “In this hotel, it clearly states, that they serve alcoholic drinks, in addition to other things it has...So this is a clear call to alcohol and to naked and intermingled dancing whilst drinking alcohol. We seek Allaah’s refuge from this disbelief.” (From Cassette No. 272/2 of The Explanation of al-‘Aqeedat-ut-Tahaawiyyah)

And he said in a book of his: “Disbelief and apostasy has appeared in our newspapers, evil has spread in our circles and we are called to fornication on our radios and television sets. And we have made interest lawful.” This book was prepared and printed with various different titles. In Pakistan, it went by the title: “Removing the Grief from the Scholars of the Ummah.” In America, it goes by the title: “Kissinger’s Promise.” And Egypt, the book was titled: “Facts surrounding the Gulf Crisis.”

Regardless, you have seen how this individual has taken it upon himself to make the statement that we have made interest permissible. But we, all praise be to Allaah, do not deem interest as being permissible, nor does our society. Nor do we consider simply distributing alcoholic drinks to some of the neighbouring regions as being open disbelief that expels one from the fold of Islaam. Rather, that which we worship Allaah with, is that those things mentioned by these individuals that ascribe themselves to the Da’wah – all of these things are sins, apart from disbelief. In fact all of these acts are a lesser form of disbelief (i.e. minor disbelief), meaning that they are acts of disobedience and major sins that negate the completeness of Eemaan of the person commits them, but not the foundation of Eemaan, as the Prophet said:

“A fornicator does not fornicate whilst being a believer at the time he fornicates. And a thief does not steal whilst being a believer at the time he is stealing...”

No doubt the Eemaan (Faith) that is being negated here is the completeness of Eemaan (i.e. so the sinner does not have complete Eemaan, meaning his Eemaan is deficient). And there are many more examples of this in our Religion. We ask Allaah to grant us understanding of our Religion and to guide these people and their likes to the truth. My dear brother, O you who strives for this Salafee methodology! After seeing these examples of the ideologies present in some of the callers today, not to mention the youth that are deceived by them, and who sit in front of them, taking their ideas and beliefs, which destroy the Creed of the Salaf.
After seeing all this, will you still say: “Why do you talk about these groups that have come to an end”, when their deviant and corrupt beliefs and methods still exist and their misguidance is still present?? So reflect, may Allaah guide you, on the importance of Tawheed and of implementing it, and on warning about all of the deviant groups in every time and place, and on returning back to the methodology of the Salaf as-Saalih (righteous predecessors), in light of the Book and the Sunnah, and Allaah knows best.)

The origin of this misconception – that of making a balance between a person’s good and bad qualities when criticising him – was stated by some of the youth and a treatise what written about it, so this overjoyed some of the youth. I came across this treatise in which the author claims that this Muwaazanah is required. And I came across the treatise of Shaykh Rabee’ bin Haadee al-Madkhalee (hafithahullaah) –

(He is referring to the book “The Methodology of Ahlus-Sunnah wal’Jamaa’ah in Criticising Individuals, Books and Groups.” It was released in a new format in its second edition and contains several important additions. We advise the student of knowledge to read it.)

– in which he comprehensively refutes this treaties whose author claims that Muwaazanah is necessary. In this book, he clarified the incorrectness and the spreading of falsehood found in this view (of Muwaazanah), and he explained the methodology of the Salaf in criticising and that they refuted misguided individuals and didn’t praise them, because if they had praised them, this would have been seen as a contradiction.

(Reference Pg. 56-66)

 

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Question

What is your opinion concerning the jamaa’aat (groups) as regards to a general ruling (for them)?

Answer

Everyone that opposes the Jamaa’ah of Ahlus-Sunnah, then he is misguided. We do not have anything but one Jamaa’ah (group), which is Ahlus-Sunnah wal-Jamaa’ah.

(They are the Aided Group and they are the Saved Sect. They are also known as the People of Hadeeth and the People of Narrations. And they are the Salafees, as a large number of scholars amongst the Salaf (predecessors) and the Khalaf (successors) have asserted. Amongst them, for example but not limiting them, were the four Imaams whose Imaamate has been agreed to, as well as those who were at their level, then those who followed them and traversed their methodology, even if they came much later. As for calling these sects that oppose the one unified group (Jamaa’ah) of Muslims, with the title “Jamaa’aat”, then this is not correct as I have mentioned previously. Rather, they should be called “sects” and “parties”.)

And whatever opposes this Jamaa’ah is opposing the methodology of the Messenger .

We also say that everyone that opposes Ahlus-Sunnah wal-Jamaa’ah, then he is from the people of desires. These “oppositions” vary in their rulings – whether they cause someone to be misguided or they take him out of the fold of Islaam – according to how big or small they are and how far or close they are to the truth.

Reference – Pg. 33-34

 

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Question

Noble Shaykh, you and your brothers from among the scholars in this country are Salafees, all praise be to Allaah. And your method of advising the rulers is based on the Religion, as have been clarified by Allaah's Messenger. And we do not purify anyone before Allaah. However there are those who blame you for not outwardly repelling the errors that transpire. And others make excuses for you saying that you are under pressure from the government. So do you have any explanatory words of advice for these people?

Answer

There is no doubt that the leaders are like any other human beings - they are not free from error, and it is an obligation to advise them.

Ibn Abee 'Aasim said in his book As-Sunnah (2/502):

"What is required from the subjects with regard to sincere advice for the rulers."

And he mentioned several ahaadeeth about this, amongst which is the hadeeth of Zayd ibn Thaabit (radhiyAllaahu anh) who narrated that the Messenger of Allaah said:

"There are three things that should not be removed from a Muslim's heart: (1) Doing deeds purely for the sake of Allaah, (2) advising the rulers, and (3) adhering to the Jamaa'ah (unified body of Muslims)."

Al-Albaanee said: "Its chaing of narration is authentic."

However, discussing them in gatherings or while upon the minbars -

As those who don't have understanding of the Religion and callers to fitnah do.

- is considered to be from the prohibited forms of backbiting. And it is an evil worse than the evil that may occur from the leaders, since it is backbiting and since it harvests fitnah and division and affects the part of Da'wah.

And likewise, it leads to a lack of hearing and obeying (the rulers) in matters of good, and to bloodshed, as occurred when Uthmaan (radhiyAllaah anh) was killed due to public revilement, which the Khawaarij brought about, may Allaah give them what they deserve!

So the obligation is to convey the advice to them by secure and reliable means, not by openly pronouncing and propagating it.

As for attacking the scholars of this country, saying that they do not advise the rulers or that they are subjugated under their command, then this is a method used by those who seek to cause divisions between the scholars and the youth and society, which will facilitate the mischief-maker's ability to produce his evil. This is because when someone thinks bad thoughts about the scholars he thereafter loses trust in them and opportunity presents itself for those with evil intentions to spread their poison.

I believe that this way of thinking is a plot that has infiltrated this country and its inhabitant by way of foreign elements. So the Muslims must beware of it.

 

[ditta]

Question

Jamaa’at at-Tableegh, for example, say: “We want to follow the methodology of Ahlus-Sunnah wal-Jamaa’ah.” However some of them fall into error and then say: “How can you make rulings on us and warn against us?”

Answer

Those who went out with Jamaa’at at-Tableegh and studied with them even wrote against them. Many people wrote about them, presenting the errors that they have. So you must read what has been written about them so that the ruling in this regard may become clear to you.

Amongst those wrote about the Tableeghi sect, brilliantly clarifying and exposing their methodology is the noble Shaykh, Sa’ad bin ‘Abdir-Rahmaan Al-Husayn, may Allaah preserve him, in his book: “Haqeeqat-ud-Da’wah illAllaah wa maa ‘khtussat bihi Jazeerat-ul-‘Arab wa Taqweem Manaahij ad-Da’waat al-Islaamiyyah wa-Waafidah Ilayhaa”, whose production and publishing was supervised by the noble Shaykh, Faalih bin Naafi’ Al-Harbee.

On page 70 of the first edition, the following is stated with regard to the Tableeghi sect’s understanding of the statement Laa Ilaaha Illaa Allaah:

“Removing the corrupt certainty of matters from the heart and entering the correct certainty of Allaah’s Essence, means: There is no Creator except Allaah, there is no Provider except Allaah, and there is no Administrator except Allaah.’ This definition doesn’t go beyond that of the Tawheed of Ruboobiyyah (Lordship), which even the polytheists during the time of the Prophet agreed with and acknowledged, but which didn’t enter them into Islaam.”

He went on to say in page 70:

“Our creed (i.e. that of the Tableegh) is Hanafee in the Fiqh madh-hab; Ash’aree, Maatureedi in Creed; and Jishtee, Naqshabandi, Qaadiree, Sahrawardiyyah in Sufi Order.”

(This also occurs in page 81 of the Second Edition)

Shaykh Hamood bin ‘Abdillaah At-Tuwaijiree, may Allaah have mercy on him, also wrote a valuable book about them, unique in its nature. This is the most comprehensive work that has been written about this sect, such that he compiled in it a clarification of the reality of this group based on their books, while refuting them, and using the testimony of reliable witnesses from their own ranks and others who had attained exclusive positions with the Tableegh’s leaders and followers. All praise be to Allaah, this book is in print, and it goes by the name: “Al-Qawl-ul-Baleegh fit-Tahdheer min Jamaa’at at-Tableegh.”

Major Muhammad Aslam, may Allaah have mercy on him, also wrote about them. He was a Pakistani national and one of the graduates from the Islamic University of Madeenah. Also, the Shaykh, Dr. Muhammad Taqee-ud-Deen Al-Hilaalee, may Allaah have mercy on him, wrote about them in his book: “As-Siraaj-ul-Muneer fee Tanbeeh Jamaa’at at-Tableegh ‘alaa Akhtaa’ihim.”

This is one of the most comprehensive books written about the Tableeghi sect, and it is an explanation of the book from Muhammad Aslam. The reality of their affair has been made clear to many of those who had been deceived by them, and so they have withdrawn from them and warned against them. What is sufficient with regard to criticising them is that they have no concern for calling to Tawheed. On the contrary, they chase others away from it and from those who call to it.

All praise be to Allaah, Allaah has sufficed us over following this man and that man. So we have the path of Ahlus-Sunnah wal-Jamaa’ah, which we adhere to. And we do not have over us a Jamaa’ah (group for conveying (tableegh) or not conveying. We are not in need of this. So what is there after the truth except falsehood?

As for their realities, then many books have been written about them, so examine them and you will come to know. And those who wrote about them are from those who went out with them, travelled with them and mingled with them. So they wrote against them based on knowledge and insight.

Reference: pg. 38-39

 

[ditta]

Question

Do these jamaa’aat (groups) fall into seventy-two sects that are ruined?

Answer

Yes, everyone that opposes Ahlus-Sunnah wal-Jamaa’ah, from those who ascribe themselves to Islaam, in matters related to the Da’wah or Creed or some aspect from the fundamentals of Eemaan, then indeed he falls into the seventy-two sects and is included in the threat. And his censure and punishment will be according to the extent of his opposition.

Reference: pg. 39-40

 

[ditta]

Question

It is well known that Da’wah (Calling) to Allaah requires one to have religious knowledge. Does this knowledge (that is required here) mean memorisation of the Book and the Sunnah. And is the knowledge that is studied in the schools and universities sufficient for calling (Da’wah) to Allaah?

Answer

Knowledge consists of memorising the texts and understanding their meanings. So it is not sufficient to just memorise the texts only. It is not sufficient for a person to just memorise the texts of the Qur’aan and the Ahaadeeth. One must also know their correct meanings. As for just memorising the texts without understanding their meanings, then this person has no right to call (i.e. make Da’wah) to Allaah.

As for what is taught in the schools, then if it includes memorisation of the texts and the understanding of their meanings, then this is sufficient.

But if it only consists of memorising texts without understanding their meanings, then this person is not qualified for Da’wah. However, he may be able to help the people memorise the texts that he has memorised, by dictating it to them without explaining their meanings. Or he can read the texts to them and allow them to hear it.

Reference: pg. 43-44

 

[ditta]

Question

Some people assume that calling to Allaah should not be carried out except by scholars, without any exception, and that anyone besides them is not required to carry out give Da’wah of what they know. So what is your advice on this?

Answer

This is not an assumption...this is the reality. Da’wah should not be done except by the scholars. This is my opinion. However, there are clear matters that every person knows about – so (for example) everyone should command good and forbid evil, depending on what he knows.

Therefore, one should command his family members to pray and take action in those matters that are clear. This is an obligation even on the common folk. They should command their children to pray in the masaajid. The Prophet said:

“Command your children to pray by seven, and beat them to it (if they don’t) by the age of then.”

(Saheeh – Reported by Abu Dawood (495) and Az-Zayli’ee in Nasab-ur-Rayyah (1/298) with similar wordings.)

And he said:

“Each one of you is a guardian and each one of you will be questioned about his responsibility.”

(Saheeh al-Bukhaaree (853)

This was called guardianship and the other was called commanding good and forbidding evil. The Prophet also said:

“Whoever sees an evil, then let him change it with his hand, but if he is not able to, then with his tongue. And if he is not able to, then with his heart.”

(Saheeh Muslim (49)

So a common person is required to command his family members with prayer, giving Zakaat, obeying Allaah and avoiding sins. And he is required to cleanse his home from sins and disobedience, and to raise his children upon obedience (to Allaah). This is what is required for him, even though he is from the common folk, since everyone knows about these things, as they are clear matters.

As for the religious verdicts (fataawaa), clarifying the Halaal (lawful) and the Haraam (unlawful) and explaining Shirk and Tawheed, then no one should carry this out except for thescholars.

Reference: pg. 44-45

 

[ditta]

Question

The groups giving Da’wah have increased these days, and the callers to Allaah have also increased, but the response (from the people) is minimal. So what is the underlying reason for this?

Answer

We say:

First: We do not encourage the increase of numerous groups in Da’wah or other than that. We desire one true group, which will call to Allaah upon knowledge.

As for the spreading of groups and the increase in various methodologies, then this is what causes division and disharmony. Allaah, the Most High,
says:

“And do not dispute (with one another), for you will lose courage and your strength will depart.”

(Surah Al-Anfaal: 46)

And He says:

“And do not be like those who split up and differed,”

(Surah Aali-‘Imraan: 105)

And He says:

“And hold onto the Rope of Allaah, all of you together, and do not be
divided.”

(Surah Aali ‘Imraan: 103)

We desire one group (Jamaa’ah) that will be upon the correct methodology and the correct Da’wah, even if its adherents may be scattered across different lands. For indeed, their point of reference will be one and the same,

This one and the same source is the Qur’aan and the Sunnah as understood by the righteous predecessors (Salaf As-Saalih).

And they will all refer and consult with one another and thus support one another. This is what is necessary. As for having numerous groups that are not upon one methodology, then nothing will come out from this except differing.

Secondly: There is no doubt in that if there is sincerity in the caller, this will have an effect on the one being called. So if the Caller is sincere in his intention, and he gives Da’wah based on the correct methodology, and he calls upon insight and knowledge of what he is calling to, then this will have an effect on the one receiving the Da’wah (Call). But if he is not sincere in his Da’wah (Call), and instead only calls to himself or calls to partisanship or to a deviant group or to fanaticism, even though he may label it Islaam, then this will have no beneficial result. And it has nothing to do with Calling to Islaam at all.

And likewise, if he calls the people to the Book of Allaah and the Sunnah of Allaah’s Messenger, but yet doesn’t act upon what he calls to, then this is also one of the causes that chase people away from it. Allaah knows what is in the hearts and He knows what a person does regardless of where he is. So if he shows Allaah opposition when he is alone, yet when he is with the people, he outwardly displays that he is calling them to good, when in fact he is upon the opposite of this, then this will have no effect and this (good) deed will not be accepted from him, because Allaah has not blessed his Da’wah.

Look at the example of the sincere callers and what fruits came out from their Da’wah, even though they were alone and had many opponents – such as Shaykh-ul-Islaam Ibn Taymiyyah and his students, Shaykh-ul-Islaam Muhammad bin ‘Abdil-Wahhab, and others. And then look at all of the callers out there today, and all the groups of Da’wah that exist, but which have little effect and little benefit. You will come to realise that what’s important lies in the “how” and not “how many.”

Reference: pg. 45-47

 

[ditta]

Question

Are the methodologies used for Calling to Allaah based on revelation or are they based on Ijtihaad (religious judgement)?

Answer

The methodologies used for Da’wah are based on revelation. The Qur’aan, the Sunnah and the Biography of the Prophet have clarified them to us,

Allaah, the Most High, has completed the Religion for us, so it is not proper for anyone to create some new method of giving Da’wah from his own perception. And if this is not so, then it is as if his actions would be saying:

“The Prophet fell short in conveying the Message” and “he fell short in finding a method that would bring about more benefit and produce more results.”

When the Messenger of Allaah sent Mu’aadh bin Jabal (radhiyAllaahu anh) to Yemen, he said to him:

“Indeed, you are going to a group from the People of the Scripture, so let the first thing that you call them to be the Testimony that there is no deity that has the right to be worshipped except Allaah...”

(Reported by Al-Bukhaaree)

This hadeeth is a clear and evident proof that the methods used for Calling to Allaah are based on revelation. And this was the case even though Mu’aadh bin Jabal (radhiyAllaahu anh) was more fit to do Da’wah than a thousand of the callers that exist today. Shaykh-ul-Islaam Ibn Taymiyyah was asked about a man who uses Samaa’ as a way to call the people. Below is the text of the question and answer

“He, may Allaah have mercy on him, was asked concerning a group of people that gather together intending to commit major sins such as murder, highway robbery, theft, drinking alcohol, and so on, but then one of the shaykhs who is known to be upon goodness and following of the Sunnah intends to prevent these people from doing those things, but he is not able to do so except by organising a Samaa’ for them in which they can gather with that intention.

So the Samaa’ is conducted with just a duff that has no jingeling bells, and with a singer chanting permissible poetic verses, without the accompaniment of any wind instruments. So when he does this, a large portion of these people repent, and the person who didn’t used to pray, or steal, or not give Zakaat starts to abstain from these unlawful matters and instead perform the obligations and avoid the prohibitions.

So is it permissible for this shaykh to conduct these Samaa’ sessions in these situations based on the good results that may occur from them, considering that he is not able to call them (to Allaah) except through this method?”

So the Shaykh replied:

“All praise be to Allaah, Lord of all that exists. Verily, Allaah sent Muhammad with the guidance and the Religion of Truth...And He completed the Religion for him and for his ummah...And He commanded the creation to refer what they differ in concerning the Religion to that which He sent (i.e. the Qur’aan and the SUnnah)...So whoever clings onto the Book and the Sunnah, he becomes one of the righteous allies of Allaah and from His successful party and victorious army.

The Salaf, such as Maalik and others, used to say:

‘The Sunnah is like the Ark of Noah, whoever boards it is saved and whoever refrains from it is drowned.’

When you realise this, you will come to know that what Allaah guides the deviants by and directs the strayers with and forgives the sinners because of is nothing else but that which He sent His Messenger with, i.e. the Book and the Sunnah...So when this becomes clear, we ask the questioner:

‘The shaykh that you mentioned who desires to make those people who commit major sins repent from their evil, is he not able to do this except through the innovated manner you mentioned?’

This clearly shows that this shaykh is ignorant of the lawfully prescribed ways (in the Religion) for bringing the sinners to repent, or that he doesn’t have the means to implement these ways. For indeed, the Messenger and his Companions, and the Successors after them, would call those who were worse that these sinners you mentioned, such as the people of disbelief, sinfulness and disobedience through legislated means, which Allaah sufficed them with over innovated methods.”

(Abridged from Majmoo’-ul-Fataawaa: 11/620-624)

So reflect, O noble brother, on this innovated method (of calling to Islaam) and compare it to the methods employed by some of the callers and groups today, which they call “Da’wah programs”, such as playing ball-games, singing anaasheed (hymns/songs), performing plays, which they call “Islamic) (as they claim), organising journeys and telling stories. And we ask Allaah to aid us! And Allaah knows best.

- so we must not introduce anything into that from ourselves. They can be found in the Book of Allaah and the Sunnah of His Messenger, so if we add something to these, we will lose and perish.

The Prophet said:

“Whoever introduces into our Command (i.e. the Sunnah), that which is not part of it, will have it rejected.”

(Al-Bukhaaree (3550) and Muslim (1718)

Yes, certain means have recently been introduced in order to assist the Da’wah today, which were not present before, such as loudspeakers, radio, newspapers, magazines, the fast modes of communication and universal broadcasts. These are all known as means, and they can be used for Da’wah, they are not called methodologies. So therefore, Allaah has clarified for us the (correct) methods (for Da’wah) in His saying:

“Call to the Way of your Lord with wisdom and fair admonition and argue with them in a way that is best.”

(Surah An-Nahl: 125)

And in His Saying:

“Say: This is my path. I call to Allaah upon clear insight (i.e. firm knowledge) – I and those who follow me.”

(Surah Yoosuf: 108)

There can also be found in the Prophet’s biography, with regard to the Da’wah that occurred in Makkah and Madeenah, that which will clarify the (correct) methodologies to use in Da’wah.

“Indeed, you have in Allaah’s Messenger a good example.”

(Surah Al-Ahzaab: 21)

Reference: Pg. 47-50