Author: Amjad Khan

Shaikh Fawzaan says: They want differing in Aqeedah through this statement


May Allah be good to you, this questioner says: Assalaamu akaykum wa rahmatullaahi wa barakaatuhu, some callers put forward a principle, they say that indeed it (brings about) unity: “We unite upon that which we agree and pardon each other in that which we disagree in.”


If this agreement is (already) in Aqeedah, then yes (we can excuse each other in other issues besides Aqeedah) as differing may occur in the subsidiary issues. The Mujtahid’s (ijtihaad) is taken when he’s correct and (the ijtihad) is abandoned if he opposes what is correct. So if there is agreement on the Aqeedah and the differing is only in Fiqh and subsidiary issues then (this affair is looked at from another) an angle. [1]

However if this differing is in Aqeedah, then upon what can we agree?! We cannot agree on anything. This is what they want apparently (i.e. excuse one another in Aqeedah issues) and this is not permissible. [2]




[1] The Messenger (sallal-laahu-alayhi-wasallam) is from humankind!

Shaikh Rabee Bin Haadi (may Allaah preserve him) said:

Allaah (The Most High) said:

لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ

Indeed Allah conferred a great favour on the believers when He sent among them a Messenger (Muhammad) from among themselves, reciting unto them His Verses (the Qur’an), and purifying them (from sins by their following him), and instructing them (in) the Book (the Qur’an) and Al-Hikmah [the wisdom and the Sunnah of the Prophet (i.e. his legal ways, statements, acts of worship, etc.)], while before that they had been in manifest error. [3:164]

The Ayah is a proof that indeed the Messenger (sallal-laahu-alayhi-wasallam) is from the believers.

[1] The Mufassiroon said: The intended meaning of مِّنْ أَنفُسِهِمْ – Among them’ is that he is indeed from the Arabs.

[2] Other (Mufassiroon) said: The intended meaning of (this ayah) is that he [i.e. the Messenger (sallal-laahu-alahi-wasallam)] is a human being.

In the first explanation of the above Ayah, the great favour conferred on them is that they understand the Messenger and he understands them, and they do not require a translator. In the second explanation of the above Ayah, the great favour conferred on them is that they socialize with him just as humans socialize with one another.


[Source: Adwaa Islaamiyyah Alaa Ba’dil Afkaar Al-Khaati’ah. Page:56-57]

Reminder to our noble brothers and sisters at Masjid Al-Furqan (Stoke): Arm yourselves with these clarifications in order to guide the common people away from those who defend Goldie and others from ahlul bidah

Shaikh Muhammad Baazmool (may Allaah preserve him) responded to the statement of some of the people who say: ‘Do Not Scrutinize the Beliefs and Mistakes of the People.’


This statement is reiterated by some people when warning reaches them from one of the scholars or a student of knowledge against innovated statements (or views) views that have occurred from some of the people, or when informed about mistakes committed in knowledge and he is given warning against it, you find that his face becomes red, his (behaviour) changes and he says, ‘Do not scrutinize the beliefs of the people and do not search for their mistakes.’

The reality is that this statement is truth by way of which falsehood is sought in this particular instance.

Firstly: The right place to (use this statement) is where one seeks after secrets and hidden affairs, which have neither manifested nor are there any factual evidences indicating towards that. The place (where this statement cannot be used) is  where innovation arises from one of (the people) or when one of them calls to falsehood, since there is a difference between that which is manifested and that which is either concealed, hidden and unknown, or that there is no indication towards that.

Secondly: This statement of theirs will lead to the abandonment of warning against mistakes and censure against innovation and falsehood.  And the meaning of this is that the common people will be beguiled, rather even some of the students of knowledge will become inattentive to this situation.

Thirdly: Was the speech of the Salaf with regards to warning against innovation and the people of falsehood not (carried out) from the angle of warning against false beliefs, innovations and affairs in opposition to the Sunnah?  So how can it be said, ‘do not scrutinize the beliefs and mistakes of the people’ to a person who either warns against an innovation manifested by an individual or points out a mistake committed by an individual?

Fourthly: Scrutinizing the beliefs of the people by way of interrogation and trial as the Khaleefah Mamoon did with regards to the belief that the (Qur’aan is created), then this is an innovation that is warned against.  (However) to make a clarification and (issue) warning against an innovation that some people call to, unveiling the falsehood of the callers to falsehood and (issue) warning against them, this is not from that (type of scrutiny that is warned against).

Fifthly: Those (people) who blame the one who unveils the (affairs) of the people of falsehood and issues warning against them, then it is that they either disapprove of innovations or do not.  If they disapprove of innovation; point out mistakes and falsehood and warn against them, then indeed they have pursued the right course by the Will of Allaah (The Most High). But why do they disapprove of those who take their place in renouncing innovation?! And if they do not warn the people against falsehood, then this (behaviour or stance of theirs) is not from the methodology of the Salaf and it suffices as a rebuke against them.

Sixthly: It has been reported in Durar As-Saniyyah (1/33) that the Imaam, the Mujaddid, Muhammad Bin Abdul Wahhaab (rahimahullaah) said: I hold that the people of innovation are to be boycotted and their affair is to be made known until they repent.  I pass judgement against them based on what is apparent and I leave their secrets (or hidden) affairs to Allaah.  And I believe that every newly invented matter in the Religion is an innovation.

This [statement of Imaam Muhammad Bin Abdul Wahhaab (rahimahullaah)] is the statement of a Salafiy Athariy [i.e. a true follower of the Salaf and the authentic narrations] that emanates from the statement of Umar Ibnul Khattaab (radiyallaahu-anhu) when he said:

‘People were (sometimes) judged by the revealing of a Divine Inspiration during the lifetime of Allah’s Apostle but now there is no longer any more (new revelation). Now we judge you by the deeds you practice publicly, so we will trust and favour the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, for Allah will judge him for that; but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.’ [Saheeh Bukhaari; Vol 3; Hadith Number:2641]

So examine the statement of Imaam Muhammad Bin Abdul Wahhaab (rahimahullaah), when he said: ‘I judge (ahlul bidah) based upon what is apparent’‘ and examine the statement of Umar Ibnul Khattaab (radiyallaahu-anhu) when he said, ‘but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.’  Then examine the (affair) of that person who disapproves of one who warns against ahlul bidah and exposes their falsehood, he claims that (this warning against ahlul bidah) is from the angle of scrutinizing the Aqeedah of the people.  Is this (statement of his) correct? Glorified and Exalted You are, O My Lord!  Is not judgement passed against the people except through what is apparent?! This principle affirmed by Al Faarooq, Umar Ibnul Khattaab (radiyallaah-anhu) is employed in warning against a person of innovation when he manifests his innovation. [1]

The Stance of Imaam Ahmad towards Daawood Ibn Ali Al- Asbahaanee

Daawood Ibn Ali Al-Asbahaanee came to Saaleh Ibn Imaam Ahmad Ibn Hanbal with whom he used to have a good relationship.  So he (Daawood) spoke to Saaleh Ibn Imaam Ahmad to make it easy for him to meet his father.

So Saaleh approached Imaam Ahmad (i.e. his father) and said; A man asked me to bring him to you.

Imaam Ahmad: What is his name?

Saaleh: Daawood.

Imaam Ahmad: Where is he from?

Saaleh: He is from the people of Asbahaan.

Imaam Ahmad: Has he being (involved) in fabricating anything?

At this point: Saaleh refrained from describing Daawood to his father (Imaam Ahmad).  So he (Imaam Ahmad) did not stop enquiring about Daawood until he realized who he was.  Then he said: Muhammad Bin Yahyaa An-Naysabooree wrote to me about this (Daawood) saying that he (Daawood) claims that the Qur’aan is something that was brought into existence (i.e. created), so do not bring him near me.

Saaleh: O my father! he (Daawood) has negated and renounced this (statement).

Imaam Ahmad: Muhammad Bin Yahyaa is more trustworthy than him.  I do not give you permission to bring him to me.

O my brother! Contemplate upon the stance of Imaam Ahmad.  Is this the Imaam? He is the Imaam of Ahlus Sunnah Wal Jamaa’ah in his adherence to the Sunnah of the Prophet (sallal-laahu-alayhi-wasallam) and in following the narrations of the Sahaabah; so did he use to scrutinize the beliefs of the people and seek after their mistakes?!  Examine his statement and that of Umar Ibnul Khattaab mentioned earlier, ‘but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.’

Therefore, the statement of Muhammad Ibn Abdul Wahhaab (rahimahullaah) is certified by the statement of the Rightly Guided Khaleefah Umar Ibnul Khattaab (radiyallaahu-anhu) and that of Imaam Ahmad Bin Hanbal (rahimahullaah). [2]

[1] Source: ‘Ibaaraat Moohimah’ pages 66-68; by Shaikh Umar Baazmool (may Allaah preserve him)

[2] Ibaaraat Moohimah’ pages: 66-69

Reminder: Greenlane’s Admin and their caller to falsehood (Goldie)

An Envious person oppresses him (or herself)

Al-Hasan al-Basri (rahimahullaah) said:

I have not seen an oppressor who oppresses himself similar to an envious person! He (or she) is always frustrated; permanently sad and upon a distress that never comes to an end.


[Source: Al-Aqd Al-Fareed’ of Ibn Abdi Rabbihi Al-Andaloosi (rahimahullaah)’ 2/170]

Mu’aawiyah Bin Abee Sufyan mentions one of the goals of the envious person

Mu’aawiyah Bin Abee Sufyaan (radiyallaahu-anhumaa) said: I am able to please all the people (in what is lawful) except the one who harbours envy towards a blessing (bestowed on a person) because he will never be pleased until that blessing ceases.


[Source: Taareekh Baghdaad 59/200]

A means to safety and authority for the Ummah

Allaah (The Most High) stated:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُم فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا وَمَن كَفَرَ بَعْدَ ذَلِكَ فَأُوْلَئِكَ هُمُ الْفَاسِقُونَ

Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practise their religion, that which He has chosen for them (i.e. Islam). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are the Fasiqun (rebellious, disobedient to Allah).



May Allaah not make us a trial for those who have disbelieved!

رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلَّذِينَ كَفَرُوا وَاغْفِرْ لَنَا رَبَّنَا ۖ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

“Our Lord! Make us not a trial for those who have disbelieved, and forgive us, Our Lord! Verily, You, only You are the All-Mighty, the All-Wise.” [60:5]

Mujaahid (rahimahullaah) said: The meaning of it is: Neither punish us at their hands nor through a punishment from yourself, so they say: ‘’Had these (Muslims) been upon the truth they would not have been afflicted with this (punishment).

Az-Zujaaj (rahimahullaah) said: The meaning of it is: Do not give them victory over us, so they think that they are upon truth and we are put to trial by way of that.


[Source: Ighaatha Al-Lahfaan 2/163]

The Sun and The Moon Are From Allaah’s Creation, So Do Not Worship Them!

Allaah (The Most High) said:

وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ ۚ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

And from among His Signs are the night and the day, and the sun and the moon. Prostrate not to the sun nor to the moon, but prostrate to Allah Who created them, if you (really) worship Him. [41:37]

A Praiseworthy End For Those Who Do Not Desire Exaltedness And corruption In The Earth

Allaah (The Most High) said:

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ

That home of the Hereafter We assign to those who do not desire exaltedness in the earth or corruption. And the good end is for the Muttaqoon (pious ones) [28:83]

[تِلْكَ الدَّارُ الْآخِرَةُ- That home of the hereafter]: Meaning Paradise.

[ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ –We shall assign to those who do not desire exaltedness upon the earth]: Saeed Ibn Jubair said, ‘’It is (those who do not desire) transgression.’’ Ad-dahhaak said, ‘’It is (those who do not desire) oppression.’’ Yahyah Ibn Sallaam said, ‘’It is (those who do not desire) shirk’’ and Muqaatil said, ‘’It is (those who do not desire to show) haughtiness by rejecting Eemaan.’’

[وَلَا فَسَادًا – or corruption]: Ikrimah said, ‘’It is (those who do not desire) disobedience (to Allaah and His Messenger).’’ Ibn Saa’ib said, ‘’It is (those who do not) call to the worship of other besides Allaah.

[وَالْعَاقِبَةُ لِلْمُتَّقِين-And the good end is for the Muttaqoon (pious ones)]. They will have a praiseworthy end.


[Source: Zaadul Maseer of Imaam Ibnul Jawzi (rahimahullaah); abridged and slightly paraphrased]