[Whoever Does Not Make Tabdee of a Mubtadi is a Mubtadi Himself]! – Unveiling The Fraudulent Claims of The Rabble Rousers and Stooges of The Hizbiyyoon Who Claim That The Salafiyyoon Apply This Statement Unrestrictedly

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

Whoever does not make Tabdee of a Mubtadi is himself a Mubtadi!

Shaikh Rabee [may Allaah preserve him] stated:

It is not correct to apply this principle unrestrictedly because it maybe that he is unaware of the Bidah committed by that person, therefore he refrains from declaring him an innovator due to Wara [apprehensive fear]. [1] Why should you declare him an innovator? [i.e. why should you declare him an innovator when it is the case that he is unaware of the bidah of that Mubtadi or refrains from making Tabdee out of apprehensive fear].

But if he knows the innovator, [i.e. knows that such a person is upon bidah due to which the evidence was established against him], loves him and allies with him, then he is a Mubtadi.  This is the distinction in this affair – he knows that that person is a Mubtadi but he aids him and wages war against Ahlus Sunnah Wal Jamaa’ah, then he is a mubtadi without a doubt. As for a person who does not know that such and such person is a Mubtadi, he is not to be declared an innovator.

[As for] you  [i.e. the scholar or student of knowledge who is qualified to make Tabdee] – the one who studied the affair of [that person] and you know that he allies with a Mubtadi, puts him in a favourable position, wages war against Ahlus Sunnah for the sake of that Mubtadi and for the sake of this falsehood, this person is a Mubtadi; misguided.

As for the person who does not know that indeed such and such person is a mubtadi, then advise him and clarify for him [i.e. with clear unambiguous proofs until he understands] that such person is a mubtadi. So unless he ceases [i.e. refrains from defending this mubtadi after understanding the evidences], then put him with his companion – the mubtadi. [Source: Awnul Baari 2/891..slightly paraphrased & abridged]


[1]Translation of the tern [Al-Wara -Apprehensive fear] was taken from one of Ustaadh Amjad Rafiq’s [may Allaah preserve him] articles.

Unveiling The Fraudulent Claims of The Rabble Rouser And Stooge at [Markaz At-Tawheed And Markaz As-Sunnah (The Allies of Greenlane In Stoke On Trent)]

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

Indeed, the hizbiyyoon at Markaz At-Tawheed and Markaz As-Sunnah – allies of the hizbiyyoon at Greenlane- have not ceased hiding behind the issue of Taqleed in order to divert attention from their crimes against the Salafi Manhaj. By the Tawfeeq of Allaah, neither have they been able to silence the Salafiyyoon at Masjid Al-Furqaan nor able to hide their corrupt Manhaj stances, which we’ll address in the next post InShaaAllaah.

However, the figureheads at these two Hizbi Masaajid -allies of Greenlane- give their silent approval to a rabble rouser and stooge amongst them, who is ignorant and foolish enough to take the lead and attack the Salafiyyoon at Masjid Al-Furqaan. This fool always utters nonsense and keeps on shooting himself in the foot.

A statement he constantly makes- whilst trying to hide the Manhaj deviations of his employers and reject the evidences against them- is that ‘They do not make Taqleed of Such and Such…and that the Salafiyyoon of Masjid Al-Furqaan are guilty of blameworthy Taqleed etc” So, here we present – briefly- from Shaikh Muhammad Baazmool [may Allaah preserve him] regarding this statement of truth by way of which the foolish rabble rouser and his employers-allies of Greenlane- seek to confound haqq with baatil.

Paraphrase:

Shaikh Muhammad Baazmool [may Allaah preserbe him] said:

The Statement of some of them [i.e. the people]: I am not obliged to make Taqleed of this Shaikh or that [one]:

This statement is made by some people with the claim that it is the Methodology of the Salaf [pious predecessors]. However, the reality is that this statement is to be to examined from several perspectives:

1: The right place to utilise this statement is where proof is manifest [or clearly established] in a particular issue related to the religion, which must be followed; so, in such a case, no consideration is given to anyone – regardless who that is – if his statement opposes the [sound or established] hadeeth of the Messenger [sallal laahu alayhi wasallam], since the statement of everyone else can either be accepted or abandoned, except that of the Messenger [sallal laahu alayhi wasallam].

2: A student of knowledge makes this statement in relation to issues of Ijtihaad in order to reject the statements of the scholars – those scholars who are his seniors, older than him, more knowledgeable and more fearful of Allaah than him -, then this is contrary to the way of the Salafus Saaleh, because with regards to the likes of these issues [i.e. issues of Ijtihaad], individuals among them use to abandon their own statement [or view] and take the statement [or view] of one who was more knowledgeable than them, and they never use to say: I am not obliged to accept  [the statement of the]  Shaikh.

3: A Muslim- first and foremost- should consider himself to be perhaps the one at fault [or mistaken], especially if he finds himself in a situation where he is in opposition to something affirmed by someone who is more knowledgeable than him, for indeed it is obligated on him not to be overwhelmed by his views; then how about when the very basis of the issue at hand is related to information he must accept and there is no justification for him to oppose it. And even in issues related to Ijtihaad, it was from the way of the Sahaabah that individuals among them use to abandon their statement [or view] and accept the statement [or view] of one who was more knowledgeable.

4: To have a high regard for the scholars is a Sunnah [i.e. an affair established in the Sunnah of the Prophet] and this statement [i.e. I am not obliged to make Taqleed of this or that Shaikh] is contrary to having respect for the scholars. Yes [or certainly], if proof is manifested [or clearly established] in a subject matter related to the religion which becomes an obligation on [a person to follow], then indeed no consideration is given to the statement of anyone – regardless who that is – when proof is present, since the statement of everyone can either be accepted or rejected, except that of the Messenger [sallal laahu alayhi wasallam].

However, some people make this statement in a situation where evidence is not manifested [or established] against the statement of a scholar; therefore, is it not the right thing -in this case- that a person acknowledges the virtue of a scholar- that the path of the scholars is more correct, they are more knowledgeable, more fearful of falling into something that will affect them in the afterlife and that they are more pious- and considers himself to be at fault [or mistaken] in comparison to the statements of the scholars and being careful of opposing their statements.

5: Taqleed is not forbidden unrestrictedly, for indeed an Aammi -the one on whom it is obligated to follow the upright scholars- if it is not easy for him to understand the proofs, and [also] the Mujtahid, if it difficult for him to perform Ijtihaad and examine the proofs, then it is obligated on him to make Taqleed, and this is what is obligated on him. And indeed, it has been reported about Imaam Ahmad Ibn Hanbal [rahimahullaah] in relation to a particular issue of the religion whose evidence he did not know, that he use to take the statement of Ash-Shaafi’ee [rahimahullaah]. Therefore, this statement [i.e. I am not obliged to make Taqleed of this or that Shaikh] being uttered in such a manner gives a Muslim the wrong impression that he can never make Taqleed, however this is contrary to what the people of knowledge have established regarding this affair. [Read more about this topic on this link: http://masjidfurqan.co.uk/2018/02/03/gentle-reminder-to-those-who-approach-this-affair-in-a-haphazard-manner-and-unveiling-the-half-truths-of-the-obstinate-hizbiyyoon/ ]

    6: There is a distinction between Ittibaa and Taqleed, because Ittibaa is to follow a statement whose evidence is manifest or clear to you. As for Taqleed, it is to take [or accept] the statement of someone you follow blindly [i.e. without knowing the proof].

7: It is obligatory to distinguish between the case where a person accepts the statement of a Mujtahid in relation to an issue in which Ijtihaad is allowed as opposed to accepting a khabar [report or information] given by a scholar, because in this case [i.e. when he gives a report about someone] it is [related to the subject matter of] accepting the report given by a reliable narrator; and it is an obligation [to accept his report] unless his mistake in relation to that report is made clear. Therefore, it cannot be said in this situation: I am not obliged to accept the statement of this scholar or I will not accept his statement regarding such and such person until I -myself- come across it [i.e. until I see – in that person- what the scholar said about him].

If a man who is well known to you is criticised by a reliable scholar based on a detailed-  explained -criticism, then the basis of the affair is that you accept the statement of this scholar,  and you do not say: I know this man and will not accept this detailed and explained criticism until I come across what has been stated about him. This is not to be said and it is not from the path of the Salaf in this affair. Yes [or certainly], a general [unexplained] criticism is not accepted when directed at someone whose trustworthiness is established [or ascertained]; and criticism is given precedence over appraisal, unless the one who gives the appraisal mentions the reason behind that criticism and refutes it [i.e. with detail and clear proofs or evidences]. [Read more about this topic on this link: http://www.abukhadeejah.com/al-jarh-wat-tadeel-and-the-corrupt-principles-of-abu-usamah-khalifah-part-1/ ]


[Source: Ibaaraat Moohimah’ pages 27-29’ By Shaikh Muhammad Baazmool (may Allaah preserve him)]

 

 

 

 

Gentle Reminder To Those Who Approach This Affair In a Haphazard Manner And Unveiling The Half-truths of The Obstinate Hizbiyyoon

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

Introduction

Shaikh Muhammad Baazmool [may Allaah preserve him] said:

Among the rights of the scholars is that one should not be a partisan of their statements without proof. There is a difference between exalting the scholars, honouring them and acknowledging their rights as opposed to being a partisan of their statements when they oppose the proofs. Indeed, [blind] partisanship is blameworthy, and it is tantamount to ignorance [Ref 1]; but showing respect to a scholar and honouring him is related to the virtues of knowledge. And abandoning those statements of the scholars that are in opposition to the proofs is not tantamount to nullifying their statements and a violation of their rights, rather it is adherence to the path of the infallible one [i.e. the Prophet (sallal-laahu-alayhi-wasallam)]. [Ref 2]

Source: [في قلب الحدث مقالات متنوعة   – pages 42-43. Abridged and slightly paraphrased]

Must Read: Taqleed, Ittibaa etc

Refs 1 & 2:  http://dev.masjidfurqan.co.uk/wp-content/uploads/2015/09/A_return_to_the_Sunnah.pdf [Subject matter of Taqleed & Ittibaa starts from page 68]

 

Differing of The Scholars In issues of Ijtihaad

 http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=12294

 

Shaikh Muhammad Baazmool [may Allaah preserve him]

https://salaficentre.com/2015/05/a-misunderstanding-regarding-the-statement-laa-inkaar-fee-masaail-al-khilaaf-there-should-be-no-repudiation-in-the-affairs-of-khilaaf-i-e-differing/

 

 

Ponder, Before You Lend an Ear to Populist Leaders, Rushing into The Streets to Participate In So Called Peaceful Protests & Destroying Your Nation with Your Own Hands]  

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

Shaikh Saaleh Al-Fawzaan [may Allaah preserve him] said: Security is a necessity for every human society, especially a Muslim society. Security is a necessity for every society because through it, the beneficial affairs of livelihood are attained. And in the absence of security, the rights of the people are violated, and the beneficial affairs of livelihood cannot be attained; anxiety, fear & chaos occurs, & people are overpowered by the oppressors. Robbery, looting and bloodshed takes place. In the absence of security in society, a person is neither safe even whilst he is at home nor is his family and wealth protected; neither will he be safe in the street nor in the masjid; neither in his office nor anywhere else. [Excerpt. abridged & paraphrased]


http://www.alfawzan.af.org.sa/ar/node/13208

A Precise Definition of Hizbiyyah [Illegal Partisanship]- By Shaikh Rabee Bin Haadi

Shaikh Rabee Bin Haadi
[may Allaah preserve him] said:

Bigoted partisanship for a particular idea that opposes the Book of Allaah and the Sunnah of the Messenger, and [establishing] allegiance and enmity based upon it, this is Tahazzub [illegal partisanship]. This is Tahazzub even if it is not [done under an] organisation. To formulate deviated ideas and gather the people on it, this is a hizb, regardless whether it is [done under an] organisation or not.


 

Whoever Realises What The Innovators Have Abandoned of the Sunnah and Left Behind and He Clings to it, He Is a Person of The Sunnah and The Jamaa’ah- [By Imaam al-Barbahaaree]

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

Imaam Barbahaaree (rahimahullaah) said: ‘Whoever realises what the innovators have abandoned of the Sunnah and left behind and he clings to it, he is a person of the Sunnah and the Jamaa’ah. He should be followed, helped and protected.  He is one of those whom the Prophet (sallal-laahu-alayhi-wasallam) bequeathed that he should be looked after'[1]

Shaikh Saaleh al Fawzaan [may Allaah preserve him] commented saying:

That is (in the saying of the Messenger (sallal-laahu-alayhi-wasallam)]: ‘They are those upon that which I and my Companions are upon today.’   He (sallal-laahu-alayhi-wasallam) advised that one should be with them, with this Jamaa’ah, with this company of people, with this group upon that which the Messenger (sallal-laahu-alayhi-wasallam) and his Companions were upon. However, this requires two affairs:

The First Affair Is: Knowledge; that we learn what the Messenger (sallal-laahu-alayhi-wasallam) and his Companions were upon. As for the ignorant one, he does not learn, whilst thinking that what the one in opposition is upon is what the Messenger was upon, when that is not the case.

The Second Affair Is: To be firm upon that which the Messenger (sallal-laahu-alayhi-wasallam) and his Companions were upon; because the one who traverses upon the Sunnah will receive grief, trouble and intimidation from the people; but he must exercise patience and not turn away from the truth. He does not bargain (the truth) nor leaves anything of it; and for that reason it has been reported about the one who holds upon his Religion at the end of time, that he is like one holding onto a burning coal or prickles, due to what he will receive of hardship, grief and trouble from the people. So he requires patience.[2]


[1]Source: Translated by Aboo Talhah Daawood Burbank (may Allaah grant him and his wife Jannatul Firdaws.. Aameen) [Explanation of the Creed]

[2] Source: [It-haaful Qaaree Bitta’liqaat Alaa Sharhis Sunnah Lil Imaam Barbahaaree, Vol2, page68-69.

abridged & slightly paraphrased

Translation: By Masjid Al-Furqaan Admin

More Patience and Steadfastness Required When Falsehood Increases – [By Shaikh Rabee]

Shaikh Rabee [may Allaah preserve him] when he said:

It is obligated on the people of truth to exercise patience and increase in adhering to this religion of truth. Whenever the desires become abundant, it becomes necessary to increase in acquainting [oneself] with the truth and adhering to it, as the Messenger [alayhis salaatu was-salaam] said: The one who lives long amongst you will see a lot of differences, so upon you is that you follow my Sunnah and the Sunnah of the rightly guided khulafaa. Bite onto it with your molar teeth [i.e. hold onto it firmly] and beware of newly invented matters [in the religion], for every newly invented matter [in the religion] is a bidah and every bidah is misguidance.


[Majmoo 14/294 (3rd paragraph)]

The One Who Listens to Bidah Is Worthy of Being Put to Trial By It- [By Shaikh Saaleh Al-Fawzaan]

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

Imaam Sufyaan Ath-Thawri [rahimahullaah] said:

Whoever lends an ear to a person of innovation, has left the protection of Allaah and is entrusted to it (i.e. to the innovation).

Sheikh Saaleh Al-Fawzaan [may Allaah preserve him] said: Whoever lends an ear to a person of innovation, has left the protection of Allaah:’   The hadith about fleeing from ahlul bidah and not to sit with them, nor to accompany them has proceeded; so, whoever accompanies them and listens to their statements and does not reject them, will be destroyed alongside them. It is not permissible for you to lend an ear to them whilst saying: ‘’I am a believer with strong Eemaan and I am well acquainted with the Aqeedah, and they [i.e. the innovators] cannot have an effect on me.’  This is self -deception [and] trial for the people; for being distant from (the innovators) and not listening to their false statements is Safety.  As for lending your ear to them, then you will become worthy of being put to trail alongside them.

And concerning the statement of Sufyaan: ‘And is entrusted to it (i.e. to the innovation)’:  Sheikh Saaleh Al Fawzaan commented: Because Allaah safeguards the one who seeks safety with Him but the one who listens to innovation is worthy of being put to trial by it. He is entrusted to it and is removed from the Protection of Allaah (Glorified and Exalted be He].


It-haaful Qaaree pages 316-317 Vol: 2. abridged and slightly paraphrased

 

The Evil Consequences of False Recommendation

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

Imaam Al-Barbahaaree [rahimahullaah] said: ‘It is not allowed for a man to say, ‘Such and such [person] is a person of the sunnah’ until he [i.e. the person making such a statement] knows that he [i.e. the person he is giving a recommendation] combines the characteristics of the Sunnah.  Therefore, it is not said about him, ‘a person of the Sunnah’ until he combines all the Sunnah.'[1]

Shaikh Saaleh Al-Fawzaan [may Allaah preserve him] said:

Do not give recommended to a person and a praise of him, except based on knowledge, lest the people become deceived by your praise of him, whilst he is not what (you have stated about him).  So, when his real affair and path is clear to you, his knowledge and steadfastness; then you can give him recommendation. As for giving out praise and recommendation whilst not knowing of anything about him, then this is a dangerous recommendation through which the people will be deceived by this person.

Had only those who give commendations to the people stopped at that (i.e. put it in its proper place), then they would not give recommendation, except for one who fulfils the conditions of (receiving) recommendation because recommendation is a ‘Witness’; so, if the recommendation is not correct it will be a false witness.

And concerning the statement of Imaam Barbahaaree: ‘until he knows that he combines the characteristics of the Sunnah’ Shaikh Saaleh Al-Fawzaan commented on the above statement saying: The characteristics of the Sunnah are to be in Aqeedah, Knowledge and adherence to the Salafus Saaleh.  But if there is not in him except a single characteristic of the (sunnah), then he is not judged to be from Ahlus Sunnah based on a single characteristic or one thing, so what about the one who does not have anything from that?


It-haaful Qaaree Bit-taleeqaat Alaa Sharhis Sunnah Vol: 2 pages 275-276

 

Knowledge of The Sharee’ah is Free From The Transgressions of Others

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

Shaikh Abdullaah Al-Bukhaari [may Allaah preserve him] said:
There is nothing in the knowledge [of the sharee’ah related to] foolishness, recklessness, lying, insult and its likes among the manners of the people of oppression and desires; rather knowledge is clarification of the truth and disapproval of falsehood. Imaam Al-Awzaa-ee [rahimahullaah] said, “Knowledge is what the companions of Muhammad [sallallaahu alaihi wa sallam] transmit and what is not transmitted by a single one of them is not knowledge.”