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Author: Masjid Al Furqan

[2] Fatawaa Regarding Women: The Ruling on the statement of woman who says, whilst sitting or standing, Yaa Rasoolal-laah! Or Yaa Abdal Qaadir!

The ruling on the statement of a woman who, whilst standing up, says: Yaa Rasoolal-laah (O Messenger of Allaah!) or a similar (statement)

Question:

A Muslim testifies that none has the right to be worshipped except Allaah and that Muhammad (sallal-laahu-alayhi-wasallam) is the Messenger of Allaah; but when standing up or sitting down, he/she says, ‘’Yaa Rasoolal-laah (O Messenger of Allaah!) or Yaa Abal Qaasim (O Abu Qaasim!), or Yaa Abdal Qaadir (O Abdul Qaadir!), or what similar to these statements of Al-Isti’aanah (i.e. seeking aid and assistance). What is the ruling on this?

Answer:

A person calling (i.e. invoking) the Messenger of Allaah (sallal-laahu-alayhi-wasallam) or other than him, such as Abdul Qaadir Al-Jaylaani or Ahmad At-Tijaani, when standing up or sitting down, and seeking assistance in that (action), or what is similar to this, in order to receive a benefit or repel harm, is a type of Shirk Akbar that was widespread during the Pre-Islamic era of ignorance. So Allaah (The Most High) sent His Messenger (sallal-laahu-alayhi-wasallam) to put an end to it; save the people from it; guide the people to single out Allaah in worship and in supplication. That is because Al-Isti’aanah (seeking aid and assistance) is an act of worship and whoever performs it for other than Allaah is a Mushrik. [1]

Allaah (The Most High) has directed and taught His slaves to say:

[إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ -You (Alone) we worship, and You (Alone) we ask for help (for each and everything)] [1:5]

 

Allaah (The Most High) said: وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا

And the mosques are for Allah (Alone), so invoke not anyone along with Allah. [72:18]

 

Allaah (The Most High) has clarified that He (alone) controls harm and benefit; He alone removes harm and bestows blessings; He alone is the one who bestows good upon His slaves and preserves it for them. None can deny that which Allaah gives and none can bestow that which Allaah withholds. None can prevent what He has decreed and He is able to do all things. Allaah (The Most High) said:

وَلَا تَدْعُ مِن دُونِ اللَّهِ مَا لَا يَنفَعُكَ وَلَا يَضُرُّكَ ۖ فَإِن فَعَلْتَ فَإِنَّكَ إِذًا مِّنَ الظَّالِمِينَ

وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ ۖ وَإِن يُرِدْكَ بِخَيْرٍ فَلَا رَادَّ لِفَضْلِهِ ۚ يُصِيبُ بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ ۚ وَهُوَ الْغَفُورُ الرَّحِيمُ

“And invoke not besides Allah, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zalimun (polytheists and wrong-doers). ” And if Allah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favour which He causes it to reach whomsoever of His slaves He will. And He is the Oft-Forgiving, Most Merciful. [10:106-107]

 

Allaah (The Most High) said:

يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُّسَمًّى ۚ ذَٰلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ ۚ وَالَّذِينَ تَدْعُونَ مِن دُونِهِ مَا يَمْلِكُونَ مِن قِطْمِيرٍ

إِن تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءَكُمْ وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَكُمْ ۖ وَيَوْمَ الْقِيَامَةِ يَكْفُرُونَ بِشِرْكِكُمْ ۚ وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ

He merges the night into the day (i.e. the decrease in the hours of the night are added to the hours of the day), and He merges the day into the night (i.e. the decrease in the hours of the day are added to the hours of the night). And He has subjected the sun and the moon, each runs its course for a term appointed. Such is Allah your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the date-stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them.  And none can inform you (O Muhammad) like Him Who is the All-Knower (of each and everything). [35:13-14]

 

Allaah (The Most high) said:

وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لَّا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ وَهُمْ عَن دُعَائِهِمْ غَافِلُونَ

وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ

And who is more astray than one who calls (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (on the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping. [46:5-6]

 

Allaah (The Most High) said:

وَمَن يَدْعُ مَعَ اللَّهِ إِلَٰهًا آخَرَ لَا بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِندَ رَبِّهِ ۚ إِنَّهُ لَا يُفْلِحُ الْكَافِرُونَ

And whoever invokes (or worships), besides Allah, any other ilah (god), of whom he has no proof, then his reckoning is only with his Lord. Surely! Al-Kafirun (the disbelievers in Allah and in the Oneness of Allah, polytheists, pagans, idolaters, etc.) will not be successful. [23:117]

In these verses Allaah (The Most High) says that it is disbelief and polytheism to invoke others besides Him. He informed (us) that there is none more astray than the one who invokes others besides Him.

The Prophet (sallal-laahu-alayhi-wasallam) said to Ibn Abbaas (radiyallaahu-anhuma): [إذا سألت فاسأل الله واذا استعنت فاستعن بالله– If you ask (i.e. supplicate), then ask Allaah. And if you seek help, then seek help from Allaah] [Saheeh Al-Jaami 7957]

The Prophet (sallal-laahu-alayhi-wasallam) also said: [الدعاء هو العبادة] [Supplication is an (act) of worship] [Saheeh Al-Jaami 3407]

[Source: Fataawa Al-Najnah Ad-Daa-imah 1/163. Abridged]

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[1] See link below: The Principles of Takfir – Salafi Publications

http://www.spubs.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ09&loadpage=displaysubsection.cfm

 

Abu Mu’aawiyah (Abdullaah Al-Gambi)

[1] Fataawa Regarding Women

Question:

What is obligatory on a woman to do in order to be a Muslim woman who firmly adheres (to her religion)?

Answer:

It is obligated on a person- man and woman- to enter into the fold of Islaam. Testify that none has the right to be worshipped except Allaah and that Muhamad is the Messenger of Allaah; establish the five daily prayers; pay the Zakat; fast during the month of Ramadhaan and perform the hajj if able to do so and has the means. She must affirm and believe in the pillars of Imaan, and they are: Belief in Allaah; belief in Allaah’s Angels; belief in Allaah’s Books; belief in Allaah’s Messengers; belief in the hereafter and belief in Qadr –its good and evil. She should fulfill the remaining obligations and keep away from the forbidden (deeds). So by way this she becomes a true Muslim.

[Fataawaa Al-Lajnah Ad-Daa’imah 11/17]

Jazaakumullaahu Khayran to all those who contributed to the purchase of Masjid Al-Furqan (stoke)

Assalaamu alaykum warahmatullaah

Pray all the brothers and sisters are well. All praise is due to Allaah the brothers at Masjid Al-Furqaan are pleased to inform you all that the funds to purchase the masjid have been raised. We ask Allaah (The Most High) to preserve and reward the brothers and sisters for their generous contributions. In-Shaa-Allaah, this will not be the last project because at present there is not enough space on yaumul juma’ah, as our community is growing Maa-Shaa-Allaah.

Yasir Qadhi [21st Century Hasan al-Banna: Ecumenical Christianity as a Model for 21st Century Islam

We ask Allaah (The Most High) to reward Ustaadh Amjad Rafiq with good in this life and the next. Aameen. After reading this series of refutations, one realizes the deceit of this deviant ikhwaani.

Part 1

http://t.co/i5mWlhr5cw

Part 2

http://t.co/PQj28plcSm

(Part 3)]: Gross, Evil Revilement of Umar bin al-Khattaab (ra).

http://t.co/GNglT505IP

Parts 1-4 out of 7

http://t.co/HazQLsexv6

Defending Umar (ra) and the Companions (ra) from the Vile, Lying Tongue of Yāsir Qādhī http://t.co/3ikdP2eXEf

Parts 5-7 out of 7

http://t.co/F5NILatsZm

http://t.co/gCNTknUuEH

Yasir Qadhi (The Ikhwaani Human Devil) Questions Umar Ibnul Khattaab’s (radiyallaahu-anhu) knowledge! Read this statement of Imaam Ibn Rajab (rahimahullaah)

Imaam Ibn Rajab (rahimahullaah) said: Indeed we have been put to trial through the ignorance of a people who believe that some of those latecomers who speak at length (in affairs of the religion) are more knowledgeable than the predecessors (i.e. the early scholars). Amongst them is one who thinks that a (particular) individual is more knowledgeable than everyone who has preceded from amongst the Sahaabah and those who succeeded them, due to his (i.e. this individual) numerous clarifications and statements. And amongst them is one who says that (this individual) is more knowledgeable than the well- known emulated jurists. This (belief or view) is a great devaluation of the pious predecessors; an evil suspicion, and attributing ignorance and deficiency in knowledge to them.

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[بيان فضل علم السلف على علم للخلف- Page: 61]

Shame on The Silent Human devils (Obstinate Hizbiyyoon)-Those who promote Yasir Qadhi [The Speaking Human Devil, who utters Vile Speech against Ameerul Mumineen Umar Ibnul Khattaab (radiyallaahu-anhu)

Ali Ibn Shaqeeq (rahimahullaah) said: I heard Abdullaah Ibnul Mubaarak (rahimahullaah) saying in the midst of the people: Leave the narrations of the Amr Bin Thaabit because he used to revile the Salaf (i.e. the pious predecessors).” [Muslim 1/16]

Shaikh Jamaal Bin Fareehaan (may Allaah preserve him) said:

How about if Ibnul Mubaarak (rahimahullaah) was to appear amongst us (today)! What would he say about those who speak ill of the companions of the Messenger (sallal-laahu-alayhi-wasallam) and speak concerning them with evil speech, such as the likes of Mawdoodi, Sayyid Qutb, Taariq Suwaydaan, Hasan Bin Farhaan Al-Maaliki, Abul Hasan Al-Maribi Al-Misri and those who defend these people or keep silent about them! [End of quote [1]

Likewise, what would have Ibnul Mubaarak (rahimahullaah) said about the obstinate Ikhwaani speaking devil, Yasir Qadhi, and the silent human devils amongst the hizbiyyoon-those who still promote Yasir Qadhi?!

[1] [End of quote; source: لم الدر المنثور   page: 143]

The Consequences of Mankind’s Actions On Earth-By Imaam Ibnul Qayyim (rahimahullaah

In The Name of Allaah, The Most Merciful The Bestower of Mercy

Allaah (The Most High) said:

ظَهَرَ ٱلۡفَسَادُ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ بِمَا كَسَبَتۡ أَيۡدِى ٱلنَّاسِ لِيُذِيقَهُم بَعۡضَ ٱلَّذِى عَمِلُواْ لَعَلَّهُمۡ يَرۡجِعُونَ

‘’Evil (sins and disobedience of Allah, etc.) has appeared on land and sea because of what the hands of men have earned.’’ (Soorah Ruum; Ayah:41]

Imaam Ibnul Qayyim(rahimahullaah) said:

This ayah was revealed regarding the state of affairs of the world and the relationship between it and the events that take place. You see how the occurrence of those evil actions and defects (of the people) affects the harvest, vegetation and the animals in every era; and the manner in which those evil (affairs) necessitate other evils. And whenever the people initiate oppression and wickedness, their Lord (Tabaaraka Wata-Aalaa) brings about from those evils and defects (of theirs) deficiencies and harm in their nourishments, fruits, atmospheres, bodies, physical natures, images, outward appearances and manners, as a justification for their deeds, acts of oppression and wickedness.

Indeed, the grains of wheat and other than them used to be bigger than what they are today, just as the blessing in them was greater. Imaam Ahmad (rahimahullaah) narrated with his chain of transmission that a packet was found in one of the treasury departments of Bani Umayyah in which there was a grain nearly the size of a date.  This grain was grown and harvested during an era of justice.

The majority of the illnesses and the general evil affairs are remnants of the punishment upon the people of the previous nations; then there remained from that what remains, as a surprise punishment against those who remain upon the (evil) deeds of those previous nations. This is a just judgement and just decree.  And indeed the Prophet (sallal-laahu-alayhi-wasallam) has indicated to this in his statement concerning plagues, that ”it is a remnant of an affliction or punishment sent by Allaah to the Children of Israa’eel.’’

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[Source:Badaa’i-ul At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnu Qayyim Al-Jawziyyah: page: 313: Vol:2]

 

Ask Allaah For Tawfeeq and take a Stance Against The Hizbiyyoon Based on Sound Principles, Rather Than Running Away From Your Responsibilities

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

In a refutation against the Murji Mubtadi Ali Halabi, the author stated: [1]

So this group (i.e. those who say keep quiet) within the third group (i.e. those who keep quiet about Halabi because his deviations have not reached them) think that Halabi’s affair is a differing that has occurred between the Mashaayikh of Ahlus Sunnah and that it is neither befitting to get involved nor speak against anyone among them.   We remind these people that refraining from entering into fitna is something employed when truth is hidden and affairs are obscure, and when one is unable to grasp the true reality of the affairs.  However, when truth is manifested and the state of affairs is clarified it now becomes impermissible for a person to refrain; rather he is required to aid the truth and its people; and he is required to reject falsehood and the mistakes of its people.

Al-Allaamah Muhammad Bin Haadee Al-Madkhali (may Allaah preserve him and prolong his life upon goodness) was asked about the affair of refraining from fitna when it occurs and the ruling of the Islamic legislation in that regard; so the Shaikh (may Allaah preserve him and prolong his life upon goodness) stated that refraining from entering into a fitna is with regards to a fitna in which truth is not distinguished from falsehood—the fitan that is bewildering about which the Prophet (sallal-laahu-alayhi-wasallam) has clarified and in which a mujtahid is not left with any room to perform Ijtihaad.  So in such a case a person sticks to the Jamaa-ah (i.e. the main body of Muslims upon the correct methodology) and their Imaam (i.e. the Muslim Ruler).  And if there is neither the Jamaa-ah (i.e. a group of Muslims upon the correct methodology) nor an Imaam (i.e. a Muslim Ruler), the Prophet (sallal-laahu-alayhi-wasallam) commanded a person to abandon all the groups and sects.   But all praise be to Allaah the Jamaa-ah is present, the Imaam is present and the scholars are present and widespread among us.

As for refraining from clarifying the affairs to the people, then this is not what is intended by the hadeeth of the Prophet—refrainment is only employed when none listens to you; rather everyone seeks to aid his own opinions and is amazed with themselves, and there is no one to guide the people to the truth.  As for the affair of clarifying the truth to the people this is something sought after, but this clarification is of two types:

  1. Specific Clarification: This is what is carried out by a student of knowledge when there is a need in doing so in accordance with his ability, knowledge and awareness.
  2. Universal Clarification Given To Everyone: This is given to the general public in affairs of universal public safety and well-being which may result in trials.  This clarification is to be given by a person whose speech carries an impact and what he says will draw the attention of the people, and will carry an effect and benefit by the permission of Allaah.

And this does not mean that we have now become scholars when we do this; No! No! No! Rather we clarify what we know in accordance with our ability and when it becomes obligatory to do so.

Therefore with this clarification of Shaikh Muhammad Bin Haadee (may Allaah preserve him and prolong his life upon goodness) we come to realise the mistake of those who think that the differing between the group of scholars [i.e. Shaikh Ahmad An-Najmi, Shaikh Ubaid Al-Jaabiriy, Shaikh Zaid Al-Madkhali and others] and the maintainers of Markaz Albaanee [in Jordan (i.e. Halabi, Mash-hoor Hasan and others)] is a differing between the people of knowledge, or that it is a differing similar to that which took place between the scholars of the earlier generations, or that it is a differing between contemporaries.  This view is erroneous.

And among the strange affairs of those confused ones is that they think that this differing is similar to the differing that took place between Ali and Mu-aawiyyah (radiyallaahu-anhumaa).  So they see themselves as being in a situation similar to that of Sa’d Bin Abee Waqqaas and the other Sahaabah (radiyallaahu-anhum) during the fitna between Ali and Mu-aawiyah (radiyallaahu-anhumaa).  Indeed, this stance of theirs is a mistake because there were unclear affairs in that fitna, and it was not a fitnah that occurred due to ignorance in the religion; rather it was a dispute that was specific to them and has nothing to do with our affairs.  This is why we have been commanded to refrain from speaking about it, because there is no benefit for us in speaking about it; rather it may cause the hearts to harbour rancour towards those pure souls (i.e. the Sahaabah).  And even though Ali (radiyallaahu-anahu) was closer to the truth than Mu-aawiyah (radiyallaahu-anhu), however the fighting that took place between them was incorrect and this is the view of Ahlus Sunnah Wal-Jamaa-ah.

As for the contemporary differing, they are issues specifically related to us in the fundamental affairs of our Religion and not the issues of the worldly life.  Likewise, the differing between us is a differing between those traversing the straight path and aiding the sound fundamental principles of Ahlus Sunnah in opposition to those upon desires, and those in opposition to the truth and aiding ahlul bidah.  Also the truth has already been manifested, so it is not befitting to keep quiet or refrain from taking a stance.

Therefore, we should not have a bigoted partisanship towards personalities, rather we should be amongst those who exalt the truth even if that goes against someone we love and hold in high esteem; because if we merely look at the status of personalities and their efforts in knowledge, we will not be able to distinguish between truth and falsehood.  Therefore, it is incumbent upon a Salafi to exalt the truth, clarify it and aid its people; and he has to reject falsehood, warn against it and forsake its people.  A salafi should not remain like one who sways here and there and not knowing which group is upon guidance.  Allaah (The Most High) said:

مُذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ هَٰؤُلَاءِ وَلَا إِلَىٰ هَٰؤُلَاءِ ۚ وَمَنْ يُضْلِلِ اللَّهُ فَلَنْ تَجِدَ لَهُ سَبِيلًا

“(They are) swaying between this and that, belonging neither to these nor to those, and he whom Allah sends astray, you will not find for him a way (to the truth).’’ [Soorah An-Nisaa: Ayah: 143]

Rather it is obligatory upon a Salafi to be upon clear-sightedness in his religious affairs and to be alert during times in which falsehood is made to appear as truth.  He should have one face and one tongue in all his gatherings.  He should aid the truth and reject falsehood, and he does not fear the blame of the blamers.  He should be careful of becoming one who wishes to mix truth with falsehood, guidance and misguidance and light and darkness.  A man came to Imaam Al-Awzaa’ee (rahimahullaah) and said: “A man says: “I sit with Ahlus Sunnah and I sit with ahlul bidah’’; so Imaam Awzaa-ee (rahimahullaah) said: “This man wishes to equate truth with falsehood.’’  Imaam ibn Battah (rahimahullaah) commented on this statement saying: ‘’Indeed, Al-Awzaa-ee spoke the truth; this man neither knows the difference between truth and falsehood nor between Eemaan and Kufr etc.’’

And if it is the case that these type of people were numerous during the time Imaam Ibn Battah (rahimahullaah), then what about this era.  We ask Allaah to aid us with the truth and keep us away from falsehood.  We ask Him to protect us from the hypocrisy of the hypocrites and from being unstable in our religion.  We seek His protection from being amongst those who are confused or those who have two faces or two tongues.

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[1] Slightly Paraphrased and abridged. Source: Al-Baraaheen Al-Ateedah Fee Kashfi Ahwaal Wa-Taseelaat Ali Al-Halabi Al-Jadeedah: page 54-65. Revised by al-Allaamah Rabee Bin Haadi. Download Arabic Pdf here: http://www.sahab.net/forums/index.php?showtopic=122127

[4] Principles We Must Revise and Apply in Stoke -on- Trent, and Do Not say, ‘’It does not concern me.’’

Question to Al-Allaamah Ubaid Al-Jaabiri ( may Allaah preserve him)

This questioner says: What is the obligation upon the common Salafis concerning those du’aat (callers) about whom the scholars differ in their commendations and criticisms, regardless whether they (i.e. the common Salafis) are aware or unaware of their mistakes (i.e. the mistakes of those callers)?

Answer:

I say: I advise you; neither accept cassettes nor books except those of a person whom you know to be upon the Sunnah and a witness of that is established for him—the one well-known to be upon the Sunnah and an opposition to it is not manifested from him. This is an (abiding) general principle applied to him whilst he is alive and after his death.  The one who passed away and we regarded him to be upon the Sunnah, then in our view he is upon the Sunnah and we ask Allaah to keep him firm upon it in the afterlife [i.e. Allaah grants him firmness to answer the questions in the grave due to adherence to the Sunnah (Tawheed and following the Messenger) and resurrects him in the afterlife as a person of Sunnah] just as he was kept firm upon it whilst he was alive…aameen. This is the first affair.

Secondly: If the affair of a person is hidden from you–the one whose books and cassettes are famous and his fame is widespread–then ask those who are well acquainted with him and those who know about his state of affairs.  That is because neither is the Sunnah hidden nor are its people. A man’s Tazkiyah (i.e. the clear witness that he is upright upon the Sunnah) are his own actions. His Tazkiyah are his own actions that he is upon the Sunnah. It is the witness and the people mention him with it during his life and after his death.

There is none who hides behind the Sunnah– the people beguiled by him, gathered around him to learn, adhered to him, became dependent on him and accepted everything he said–except that Allaah will reveal his affair, uncover and expose his concealed state of affairs to specific individuals and to the general public, regarding what was hidden and apparent of his deception, his mixing truth with falsehood, his plots and deceitful practices.  Allaah facilitates men of virtue, intelligence, wisdom, strength and exceptional natural ability–possessors of knowledge, skill and sound understanding of the religion–through whom He (Allaah) unveils the affair of that trickster, dubious and deceitful person.

Therefore, it is incumbent upon you that when the state of that person is made clear–the one whose fame is widespread etc.–then you should be cautious of him as long as he was warned against by those people of knowledge and Imaan who are upon the Sunnah; for indeed they will unveil his affair with evidences.  And there is no hindrance in unveiling the state of that person who has been warned against by a scholar or scholars with the appropriate etiquettes and in a good manner because that scholar will say to you: “I saw this and that in him, and I saw this and that in the book of such and such, or I heard this or that in the cassette of such and such.” Therefore, you have clear evidence that will unveil what was hidden from you, and that the one whose fame is widespread and his speech is pleasant is one who hides something of innovation and plotting, which cannot be compared to what he manifests from the Sunnah.

Secondly: The one who knows of a mistake and it is clear to him, then it is not permissible for him to blindly follow a scholar to whom an affair is hidden. And indeed you already heard yesterday that the scholars are not infallible in their Ijtihaadaat. Therefore, it is not permissible to adopt them (i.e. the mistakes of the scholars) as a methodology (to follow).

[Slightly Paraphrased and Abridged. See Link: www.sahab.net/home/?p=329

[3] Principles We Must Revise and Apply in Stoke -on- Trent, and Do Not say, ‘’It does not concern me.’’

Question to Al-Allaamah Ubaid Al-Jaabiri (may Allaah preserve him):

If I heard the statement of a scholar in a cassette or read it in a book concerning some person that he is indeed an innovator, but I did not see the evidence, is it then binding upon me to be cautious of this person and be satisfied that he is indeed an innovator, or do I wait until I find evidence for that?

Answer:

All praise is due to Allaah the Lord of the Aalameen and may Allaah send His Salutations of peace and blessings upon our prophet Muhammad, his family and companions. To proceed: I say: Indeed Ahlus Sunnah do not pass judgement of Bidah (i.e. declare one to be from ahlul bidah) against anyone unless they are fully acquainted with him and completely examine what he is upon and know his methodology perfectly, in general and in detail. And from this point (in our discussion), this affair leads us to two standpoints:

The first standpoint: It is about the one against whom a scholar or scholars have passed a judgement that he is an innovator, whilst other scholars from Ahlus Sunnah like them do not differ (about this judgement). Beware, I say: Others from Ahlus Sunnah do not differ with them; so we accept their criticism against him (i.e. the one declared a man of bidah). We accept their speech and are cautious about him.  So as long as a Sunni Scholar passed judgement against him and he was criticised by a Sunni scholar, whilst the rest of Ahlus Sunnah amongst the contemporaries of this scholar–his brothers and sons amongst the scholars–did not raise (an opposition), then his  speech must be accepted.  That is because this Sunni Scholar who criticised a man did not do so except based on an affair that is clear to him and established upon proof.  This is something related to the religion of Allaah–the one who criticises or commends knows that he is responsible for what he says and for the ruling or judgement he gives. He knows that he is held accountable by Allaah (The Most High) even before the people question him.

The Second Standpoint: If this person who has been criticized by a scholar or scholars and they passed a judgement against him with what drops his status, and it became obligatory to be cautious of him; but then they are opposed by others who judged him to be trustworthy and that he is upon the Sunnah, or gave other judgements in opposition to the judgements of those other (scholars) who criticized him; then in this case, as long as these (scholars) and those (scholars) are upon the Sunnah and all of them are trustworthy and people of integrity in our view, we should look to the evidence. This is why they (i.e. the scholars) say: “The one who knows is a proof against the one who does not know.”

A criticizer who stated about such and such person that he is an innovator and a deviant, whilst producing evidence from the books of the criticized person or from his cassette tapes, or from the transmissions of the reliable narrators about him, then this obligates on us to accept his speech and abandon the (speech) of those who gave commendations in opposition to the one who criticized.  That is because those who criticized him presented evidences that are hidden from the others due some reasons, or due to the fact that the one who commended did not read or hear (anything or something negative) about the criticized; rather he based his commendation upon what he knew about him previously and that he was upon the Sunnah. Therefore, this criticized person against whom evidence is established is truly declared unreliable and the proof is with the one who established the evidence.  And it is incumbent upon the one who seeks the truth to follow the evidence and he does not seek to take a path to the right or the left, or saying: “I abstain of my own accord.” That is because we have not been obligated with this from the Salaf.  Indeed, it is a prescribed obligation to accept the speech of the one who established the evidence.  And the Sunni Scholar who opposed those who criticized (based on clear proofs) is excused and his status and honour are maintained in our eyes. We recognize what –by the will of Allaah–he possesses of virtue and exalted status.

A scholar from Ahlus Sunnah is only a human. He can be distracted and forgetful, and he can be deceived by evil people; or he used to consider a man to be trustworthy–who has now been declared untrustworthy–and he deceives him. The witnesses to this affair are many because many of those whose status has been dropped– due to being declared unreliable based on evidence–are in reality people who wage war against the Sunnah and its people.  So they come along with copies of their books and read it to the distinguished scholars–those considered to be people of leadership and virtue in the religion- whilst the affair of this trickster and plotter is hidden from that noble scholar, which had he known of it the status of this person would have dropped in his eyes. So this scholar gives praise based on what he heard. And if the book (of this trickster) is printed, it is disseminated and transmitted by his supporters and they spread a good reputation about him. Thus there are those who argue saying, “such and such praised him-Al-Albaanee (rahimahullaah), or Ibn Baaz (rahimahullaah), or Ibn Al-Uthaymeen (rahimahullaah) praised this book. However these scholars are excused; rather this trickster was hidden from that scholar.

So, what remains? We establish the evidence against this ‘deceiver, trickster, intrigant and plotter’ from his books.  We establish the manifest clarifications against him from his books and we say to the one who argues with us, “Take it, this is his speech.” Therefore, it is obligatory on you to be fair and to be free from that wild and zealous attachment, and the desires that blinds a person. It is obligatory upon you that your search should be for the truth.

Slightly Paraphrased and Abridged: See Link: www.sahab.net/home/?p=329