Al-Allaamah Rabee Bin Haadi Al-Madkhalee (may Allaah preserve him) said:
By Allaah, Islaam and the Muslims are not ruined except by these categories of (people) amongst the people of bidah and misguidance–the khawaarij (i.e. such as ISIS etc) and those similar to them, and those who are worse than them, such as the Rawaafid (i.e. Rawaafid Shiittes of Iran, Iraq and elsewhere).
The Rawaafid are worse than the khawaarij. And Ikhwaan al-Muslimoon (i.e. the Muslim brotherhood sect in Egypt and elsewhere) ally with them and say: “They (i.e. rawaafid) are our brothers; the differing between us and them is like the differing between (Imaam) Maalik and (Imaam) Shaafi’ee”- meaning: The differing between us (i.e. Ikhwaan al-Muslimoon) and them (i.e. rawaafid shiites) is based on ijtihaad, and if Imaam (Maalik) and (Imaam) Shafee’ee differ in (some) affairs, they are all rewarded; and if we (ikhwaan al-muslimoon) differ with the rawaafid shiites, then us and them are rewarded.
O deceivers! (i.e. Ikhwaanis) The rawaafid (shiites) revile the Sahaabah and declare them disbelievers; they revile the wives of the Messenger (sallal-laahu-alayhi-wasallaam); they say that the Qur’aan is distorted; they have shir’kiyyaat (beliefs and acts of polytheism) and they deify the leaders of the Prophet’s family. So does all this not harm them (i.e. harm their claim to Islaam)? Is this not irjaa?! (i.e. O Ikhwaanis! Is this not Irjaa that you consider the differing between you and them to be similar to the differing between Imaams Maalik and Shaafi’ee)
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[Source: الذريعة إلى بيان مقاصد كتاب الشريعة للإمام المحدث أبي بكر محمد بن الحسين الآجري pages: Page: 162]
A Misunderstanding Regarding The Statement, ‘Laa Inkaar Fee Masaa’il Al-Khilaaf [There Should Be No Repudiation In The affairs of Khilaaf (i.e. differing)]
Some people are under the illusion that what is intended by this statement is that it impermissible to repudiate (others) regarding any affair in which difference of opinion is held. So based upon this (illusion of theirs), it becomes impermissible to disapprove of a Munkar (an evil) unless there is complete agreement in doing so. This is a wrong understanding which necessitates the termination of enjoining good and forbidding evil.
The scholars (i.e. of Ahlus Sunnah) hold differences of opinion in most of the Masaa’il (i.e. the verdicts on fiqh and subsidiary issues). And what is correct regarding this statement ‘Laa Inkaar Fee Masaa’il Al-Khilaaf- There should be no repudiation in affairs of Khilaaf (differing)’ is that there should neither be harshness in (one’s) disapproval nor (in one’s) criticism regarding those issues about which there is no manifest proof to be taken as the final (verdict). And the basis upon which this is founded is that the issues of khilaaf (differing) are of two categories:
The First Category: They are those issues of khilaaf in which there is proof necessitating that it should be taken as the final (verdict). So here, the proof must be taken and the other statement (or opinion) in opposition is discarded. And whoever follows the statement (or opinion) that is established to be in opposition to the proofs, then he is to be repudiated.
The Second Category: It is those issues of khilaaf in which the proof has not been manifested in order to be taken as the final (verdict). It is an affair in which the evidences contend with each other or the views are at variance. This is an issue of Ijtihaad, and there is neither disapproval nor reprimand against the one in opposition; rather advice is given to acquaint (each other) with the statement that carries more weight. This second category of (khilaaf) is what is intended by the statement ‘Laa Inkaar Fee Masaa-il Al-Khilaaf’ which some people have understood in an unrestricted manner. [1]
Shaikh Rabee Bin Haadee Al Madkhalee (hafidha-hullaah) said:
We do not say that there are people of ijtihaad amongst ahlul bidah because they are followers of desires, and Allaah and His Messenger have testified to this. The misguided innovator stirs up discord (or splitting) and errs, and then says to you, ‘This is ijtihaad’.
When Hikmatiyaar and the misguided parties (in Afghanistan) murdered Shaikh Jameel Ur-Rahmaan, they said: ‘This is ijtihaad’. Making lawful the spilling of the blood of the Salafis is Ijtihaad to them. This is what it is! They (ahlul bidah) do not fall into an affair of misguidance or a calamity except that they say, ‘This is ijtihaad’. This is diluting Islaam. It is falsehood, misguidance and bidah mixed with truth when the mistakes of the (true and qualified scholars of ijtihaad)- for which they are rewarded- are placed at the same level with innovation about which the Messenger (sallal-laahu-alayhi-wasallam) said that it will be in the fire. [2]
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[1] [Source: Ibaaraat Moohimah, page 25’ by Shaikh Muhammad Bin Umar Saalim Baazmool (may Allaah preserve him). Abridged and slightly paraphrased]
[2] Ajwibatul Allaamatush Shaikh Rabee Bin Haadee Al Madkhalee Alaa As-ilah Abee Rawaaha Al-Manhajiyyah; page: 20
Shaikh Muhammad Baazmool (may Allaah preserve him) said in his book titled ‘Al-Muhkam Wal Mutashaabih Fit Takfeer Wal Jihaad’ page 47:
It is Haraam to make takfeer of a Muslim without a Mukaffirah [i.e. a deed of major disbelief he (or she) has committed] or without establishing the proofs. [1]
Full information here: http://salaficentre.com/2015/06/unravelling-doubts-of-the-takfeeris-rebuttal-of-the-aqeedah-of-isis-and-their-supporters-1/
The First Type: This type is very little and does not lead the (envier) to harm (others)-either by way of (hatred in) his heart, (speech of the) tongue or (deeds of the) hand; rather the person has some envy in his heart but he only deals with his Muslim brother through what Allaah loves.
The Second Type: The envier desires that the blessing (bestowed on the one he envies) should cease. He hates that Allaah should give blessings to His slaves; rather he (desires) that the envied person should remain in that state (of deprivation)…
The Third Type is Al-Ghibtahl: It is when a person wishes to be like another person without desiring that the blessing possessed by that person should cease. The person who has this type of envy is not blamed; rather this is very similar to praiseworthy competition to excel another in good deeds.
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[Source: Badaa’i al-Fawaa-id’ 2/237’ by Imaam Ibnul Qayyim (rahimahullaah); slightly paraphrased and abridged]
O you who believe! Raise not your voices above the voice of the Prophet…[49:2]
Imaam Ibnul Qayyim (rahimahullaah) said:
When it is the case that Allaah forbade (them) from giving precedence to (themselves) over the Messenger, then which type of giving precedence to oneself over the Messenger (sallal-laahu-alayhi-wasallam) can be more severe than giving precedence to one’s intellect over the revelation he was sent with?
Many of the Salaf have stated (that this ayah means): ‘’Do not say anything (about the religion) until the messenger speaks and do not act until he commands you.’’
The most disobedient person amongst the people and the most severe with regards to giving precedence to him (or herself) over the Messenger is that one who gives precedence to his (or her) intellect or the intellect of another person over the revelation the Messenger was sent with. And when it is the case that Allaah has indeed forbidden them from raising their voices above the voice of the Messenger, then how about raising their intellects above the statements of the Messenger and the revelation he came with?
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[Source: Al-Waabil as-Sayyib’ page: 21. Abridged and slightly paraphrased]
Indeed those with a wicked disposition become angry due to severe envy when they see that those who are good to them are in a higher position than them.
It is incumbent on a sensible person to avoid envy in all circumstances, for indeed the most despicable trait of envy is harbouring displeased against Allaah’s decree and wishing to oppose what Allaah (The Exalted) has decided for His slaves. Then the inner self of person is wrapped up in the (desire) to see a Muslim being deprived of a blessing. The soul of the envious person is never at ease nor does his body relax except when he sees his brother being deprived of a blessing.
