Benefits from 'Umrah 1436 @IstiqamahHajj

'Umrah 1436 @IstiqamahHajj: From the favors of Allah upon us as an Ummah is that there remains 'Ulamaa who are rabbaaniyyoon. In following the way of the salaf when visiting Makkah and Madeenah we took the brothers to visit the noble 'Allaamah Ash-Shaikh, Shaikh Rabee'. We prayed Maghrib with the Shaikh and greeted him. Some of the brothers met the Shaikh for the first time. We then went with the hopes that there would be a general sitting at the Shaikh's house as the Shaikh has done in the past, inviting brothers into his home; but there was no general gathering due to the Shaikh having prior plans and commitments.  Our brother Abu 'Abdis Salaam Siddiq Al Juyaanee then spoke directly to our father and Shaikh, Shaikh Rabee' and then apologized for any inconvenience, the Shaikh then turned cheerfully and said, 

"We learned from our Shaikh Albaani , Shaikh 'Uthaymeen that if you come without an appointment, then we can turn you back."

The Shaikh then laughed and gave us an appointment and told us to come back.

Al Hamdulillah, the 'Ulamaa -even with their busy schedules- are accessible to the people and go out of their way to make time for them. They are examples of good manners and character. The 'Ulamaa have mentioned that Salafiyyah is not just a matter of 'Aqeedah and Minhaj only; it is also inclusive of having good manners with the people. 

This was witnessed by the groups leaders: 

Abu Yusuf Khaleefah

Abu Muhammad Al Jamaykee 

And a group of brothers accompanying @Istiqamahhajj

I Do Not Want to Listen to Anyone Refuting Him

Shaykh Saalih ibn Fawzan al-Fawzan (hafidhahullaah) was asked: 

Question: What is the ruling of an individual who loves a scholar or a Da’ee and says: I love him very much, I do not want to listen to anyone refuting him and I take his word even if it goes against the evidence, because the shaykh has more knowledge of the evidence than us?

Answer: “This is detestable and blameworthy partisanship and it is not allowed. We love the scholars-and all praise is to Allaah-and we love the Du’aat (callers) for the sake of Allaah, the Mighty and Majestic. However if one from amongst them makes an error in an issue, we make clear the truth in that issue with the evidence and this does not decrease our love for the one who is refuted nor does it decrease his status. Imaam Maalik-rahimahullaah- said: “There is no one from amongst us except that he will refute or be refuted, except the companion of this grave.” Meaning the Messenger of Allaah (ﷺ).

If we refute some of the people of knowledge and some of the people of virtue, this does not mean that we hate him or dispraise him, we only make clear what is correct and for this reason some of the scholars, when some of their colleagues made an error, said: “So and so is beloved to us, however the truth is more beloved to us than him. ” And this is the correct way.

Do not understand from this, that to refute some of the scholars in an issue where they have erred in, means lowering them or having hatred for them. Rather the scholars have not ceased refuting each other and at the same time being brothers and having mutual love. It is not allowed for us to take everything that an individual says unquestionably, whether he is correct or in error, because this is partisanship.

The one whose statement is taken absolutely and nothing from it is left, is the Messenger of Allaah (ﷺ). Because he is a Messenger from his Lord and does not speak from his desires. As for other than them (messengers), then sometimes they make errors and sometimes they are correct, even though they may be from the best of the people, they are Mujtahidoon that make mistakes at times and are correct at others. No one is infallible from falling into error except the Messenger of Allaah (ﷺ). It is therefore Waajib that we know this and that we do not remain silent upon error, due to love of an individual. Rather it is upon us that we make the error clear. The Prophet (ﷺ) said: “The religion is sincere advice. We said: To whom. He said: To Allaah, His book, His messenger, the leaders of the Muslims and their general people.”

So clarification of an error is advice for all, as for concealing it, then this goes against advice.”

Reference: Al Ajwibah Al Mufeedah ‘an Asilat Al Manaahij Al Jadeedah: Q67 Beneficial Answers to Questions on New Methodologies.”(Q: 67). -  Shaykh Saalih ibn Fawzan al-Fawzan said (hafidhahullaah)

I Would Say to Him JazākAllāhu khayr

Shaykh Aḥmad bin 'Umar bin Sālim Bāzmūl: 

"If a person refuted me and clarified my error in a matter, I say to him JazākAllāhu khayr (may Allāh reward you with good) [for pointing that out to me] and I recant [from that error]. This is what is known of the Salaf. This is what is known of our Salafī scholars and the Salafī students of knowledge who desire the Face of Allāh, the Mighty and the Majestic, and those who call to Allāh and do not call to themselves! It is not [correct] or your right to split the people into parties/ cliques [or] to combat your Salafī brother and to, ya'nī, to flame up with rage at him in speech and gather [or scare up] suspicion around him and to combat him as if he is your enemy and you [two] are both primarily in agreement. It was appropriate that you support and help him as it is appropriate for him to support and aid you and this is prevalent with the Salafīs. That indeed they support one another and aid one another, not zealously or fanatically, but because they are supporting Allāh [meaning Allāh's religion and path] glorified is He the Most High:

"If you support Allāh, Allāh will support you..."

[Sūrah Muḥammad: 7]

https://masjidahlilhadeeth.files.wordpress.com/2012/06/those-who-make-whoever-agrees-with-them-a-friend-who-is-patronizede280a6_201409071.pdf

False Accusations and Claims When Seeking to Defame

When 'Uthmaan, radyAllaahu 'anhu, was killed, the Muslim nation did not see anyone possessing more right to succeed him other than 'Alee, radyAllaahu 'anhu, so they pledged allegiance to him. So those who sought to turn the people away from him set about their goal by manifesting the outrageous and scandalous murder of 'Uthmaan. And it was just as they said it was. But then they added to it that the one who conspired his murder and carried it out was none other than'Alee, radyAllaahu 'anhu. And this was a lie and a slander against him!

And 'Alee, radyAllaahu 'anhu, would swear and reaffirm his oaths in denying this accusation - and he was truthful and innocent in his oath, may Allaah be pleased with him. But they began to fight against him, claiming that their struggle was for the sake of the Religion and that it was pleasing to Allaah, and then they began to fight with his children. These individuals strove hard in publicizing this (lie), propagating it on the mimbars on the days of Jumu'ah, as well as on other occasions in which there were large gatherings. This continued until it settled into the hearts of their followers that the matter was as these individuals said it was, and that the tribe of Marwaan had more right (to the Khilaafah) than 'Alee and his children due to their closeness to 'Uthmaan, and that they had more right to avenge his, radyAllaahu 'anhu, death. So in doing this, they were able to unite the hearts of the people against 'Alee and his sons and to turn the people to fight against him and his children after him. This asserted the kingship for them and their rule became established as a result of that.

While in privacy, one of them would say to those he confided in, something with the meaning: "No one amongst the Companions was more restrained from (causing harm to) 'Uthmaan than 'Alee." So it would be said to him: "Then why did the people revile him?" So he would respond: "The kingship (i.e. end of the Khilaafah) would not be established if it weren't for that."

The meaning of this is that if they did not turn the people's hearts away from 'Alee, radyAllaahu'anhu, and his children, and if they didn't attribute the injustice done to 'Uthmaan to them, the hearts of the people would not feel sympathy for them (later), due to what they knew of their beautiful attributes and honorable qualities, for they used to rush to follow them and pledge allegiance to them (in the past). And because of this, the Umayyah dynasty came to an end and the people ceased obeying them.

Taken from the book: The Difference between Advising and Condemning by the Imaam, the Haafidh Zayn-ud-Deen Ibn Rajab Al-Hanbalee (rahimahullaah) [d. 795H]

By Three Things

Imaam Ahmad (rahimahullaah) approved of what was related from Haatim Al-Asam, when it was said to him: “You are a non-Arab and do not speak eloquently, yet no one debates you, except that you silence him. So with what do you gain victory over your opponents?” So he responded: “By three things: I become happy when my opponent speaks correctly (on a point). I become grieved when he errs. And I withhold my tongue from him, lest I should say something that would harm him” - or something with this meaning - so Ahmad (rahimahullaah) said: “How wise of a man he is.”

Therefore, refuting weak (erroneous) opinions and clarifying the truth with regard to what opposes it, based upon sound evidences, is not from what these scholars detested. Rather, it was from that which they loved and for which they commended and praised those who did it. So it does not enter into the realm of backbiting at all. But suppose there is someone that hates to have his error, which contradicts the Sunnah, exposed. In this case, there is no consideration given to his hatred for that, because hating to manifest the truth - if it is in opposition to the opinion of a man - is not from those matters that are praiseworthy.

Rather it is an obligation on the Muslim to love that the truth be made manifest and that the Muslims (in general) are aware of it, regardless of whether it is in conformity or in opposition to his (personal) view.

This is from the aspects of sincerity (naseehah) towards "Allaah, His Book, His Messenger, His Religion, the leaders of the Muslims and their common folk." And this is, in fact, the Religion itself, as the Prophet, sallAllaahu 'alayhi wa sallam, has informed us.."

Taken from  The Difference between Advising and Condemning by Imaam, the Haafidh Zayn-ud-Deen Ibn Rajab Al-Hanbalee (rahimahullaah) [d. 795H]

Boycotting A Salafi Brother Due to His Mistake

Question to Sheikh Ahmed Najmi taken from Sahab.net 

1 rabee’1 1427 5 April 2006-04-05

Sheikh Ahmed Najmi may Allaah protect him was asked today after the Maghrib prayer (Saudi time) may Allaah protect it from the plots and plans of the people of corruption and the Khawaarij,

Question:

Is it from the Salafi methodology that if a Salafi brother makes a mistake then he is to be warned against and is boycotted without advising him? So what is your advice, may Allaah bless you?

The sheikh answered:

It is a must to give advice if one of the Salafees makes a mistake, he is advised and is reminded of this mistake so if he is stubborn upon his mistake after the advice is repeated to him then after that he is warned against.

This is exactly what sheikh Muhammad Abdul Wahhab al-Banna said many years ago when I asked that some brothers are calling for the boycott of another Salafi due to the later having errors: He said Is this how we are Ya fulan? Rather advise the one who has erred and try to help him keep away from his mistakes and do not leave him unless you see that he turns away from the advice showing pride and arrogance.

Sheikh Ubaid ibn Abdillah al-Jaabiree has similar speech in his tape in the differentiation between treating Ahlus sunnah and Ahlul Bid’ah. Once he said and due to the lack of understanding of some who have not understood the affairs in this due to their lack of knowledge and not taking knowledge from the scholars is that if you try and help the one erred with advice you are accused of having compromised the fundamentals of this religion! And he said many times even if a scholar makes a mistake then we refute the mistake and the honour of the scholar is kept, likewise the honour of Ahlus Sunnah is kept and the mistake is refuted. As for Ahlul Bid’ah then there is no honour for them. However, there maybe times when ones has to use wisdom depending upon whether Ahlus Sunnah have strength or are the few etc.

Then he said there is a difference between compromising ones fundamentals and upholding advice seeking guidance for the people which is the way of the ahlul-ilm.

(end of what Sheikh Ubaid continues to express in how to deal with Ahlul Sunnah)

And how many times have we heard Sheikh Rabee’ calling the people to unite upon truth and to not rush to boycott one’s brothers without explaining to them the truth.

I remember when a brother complained to the Sheikh that a brother named Muhammad accuses him of not being Salafi and it just so happened that the accuser was in the dars that week on a Friday so the sheikh called him and said what is your proof that he is not Salafi? The brother said that the accused doesn’t say Sheikh Bakr Abu Zaid is not Salafi!! So sheikh Rabee’ said I don’t say he is not Salafi!! Then sheikh Rabee’ said to him you are sick. أنت مريض

Allaah is Al-Raqeeb, he sees everything and will call us to account for what we say and do, for there is no veil between the du’a of the oppressed and Allaah. And how many have oppressed others and eventually reap the fruits of their actions.

There is a difference also between Hajr Wiqaaee (guarding yourself from someone whom you don’t want to be around fearing you may fall into sin) and between making a campaign telling others to boycott someone based upon your personal differences with them.

Ibn Hajr mentions this in Nukhbatu Fikr and Sheikh ibn ‘Uthaimeen rahimahullaah has a beautiful explanation of it mashaallaah.

Sheikh Muhammad ibn Haadi states that from the reasons of deviation is:

“‘being amazed with oneself and infringing one’s opinions upon others. So you see the students of knowledge falling into this calamity and the devil comes to him beautifying for him the entrance to this (path). That Allaah has blessed him with knowledge and understanding so he is able to look, see, derive and weigh between the statements of the scholars.

In that time, you see him beginning upon this methodology while the scholars are around him, the heads of this blessed call to Salafiyyah are alive and are blessed, but he relies upon himself in certain subjects which he differs with what the pious predecessors were upon. (For this person), you fear a lot since he infringes upon others his opinions and is amazed with himself.

As Aisha May Allaah be pleased with her said to Abi Salamata bin Abdulrahman

A chicken who heard a rooster shout

So he wanted to scream along with it.

He wanted to put himself in the midst of the scholars of guidance, the heads of the scholars of the Sunnah so he fell and tumbled backwards upon his heels. We ask Allaah for His protection and salvation.

This door (by which people deviate) is dangerous and many have fallen into deviation due to it. Those whom we know had entered this door so beware, beware from that and know that the scholars of the Sunnah will not tell you except what they have known from the Book of Allaah and the Sunnah of the Messenger (sallallaahu alaihi wa sallam) andwhat they have experienced in reality from their practical life which they reached in authority and in striving against the people of desires and innovation. They have mentioned to you the outcome, so beware that you oppose them in this, for opposing them will just bring to you evil, and we seek refuge in Allaah from that.

By Allaah, they are considered to be most  and they are mostrpious and most obedient to the legislation of the Messenger  fearing for the Nation of Muhammad (sallallaahu alaihi wa sallam).”

End of translated text from the tape “Reasons why people deviate”