Monthly Archives: August 2013

Story of Zayd ibn Al-Arqam with the hypocrite ‘Abdullaah ibn ‘Ubayy ibn Salool


Zayd-ibn-ArqamIt was narrated that Zayd ibn Arqam, may Allaah be pleased with him, said:

While I was taking part in a Ghazwa (battle). I heard ‘Abdullaah ibn ‘Ubayy (ibn Abi Salool) saying. ‘Do not spend on those who are with Allaah’s Messenger, that they may disperse and go away from him. If we return (to Medina), surely, the more honorable will expel the meaner amongst them.’ I reported that (saying) to my uncle(1)  or to ‘Umar who, in his turn, informed the Prophet, peace and blessings be upon him, of it. The Prophet, peace and blessings be upon him, called me and I narrated to him the whole story. Then Allah’s Messenger, peace and blessings be upon him, sent for ‘Abdullaah ibn ‘Ubayy and his companions, and they took an oath that they did not say that. So Allaah’s Messenger, peace and blessings be upon him, disbelieved my saying and believed his. I was distressed as I never was before. I stayed at home and my uncle said to me. ‘You got nothing of this except Allah’s Messenger disbelieved your statement and hated you.’ So Allaah revealed (the Soorah (a chapter) of the Noble Quran beginning with) ‘When the hypocrites come to you.’ [Al-Munaafiqoon 63:1] The Prophet, peace and blessings be upon him, then sent for me and recited it and said, ‘O Zaiy! Allaah confirmed your statement.”(2)

Amongst the lessons drawn from the above-mentioned Hadeeth are:

1-          An-Nawawi, may Allaah have mercy upon him, said: “It is obligatory for the one who hears something related to the Imaam (leader or governor of Muslims) or the like of the great people in authority and expects that this will cause harm to Muslims to inform them (those who are in authority) with it so that they may be careful of it and take the necessary precautions.

Furthermore, Ibn Hajar, may Allaah have mercy upon him, said: “It is not to be deemed dispraised Nameemah (carrying tales to circulate slanderous rumors between two persons to damage or sever the ties between them) unless he intends to cause absolute corruption by doing so. However, if this implies a benefit that dominates over the corruption, it will not(3) as it can be observed in this incident.

2-          Not holding the prominent figures in society by minor mistakes so that their followers may not turn away from them, confining to blaming them and accepting their excuses, believing in their oaths, even if the evidences indicate the opposite of this for this implies intimacy and affection.

3-          The great morals of the Prophet, peace and blessings be upon him, his perfect patience towards the harm caused to him and his great ability of enduring for the Sake of Allaah The Almighty, expecting His immense reward.

4-          It indicates the great virtues and merits of Zay ibn Arqam, may Allaah be pleased with him, because verses of the Noble Quran were sent down to prove his truthfulness.

5-          Maliciousness, wickedness and plots of the hypocrites against Islam and Muslims.

___________________

1)          It was said he is ‘Abdullaah ibn Rawaahah, may Allaah be pleased with him, because he was his stepfather while his real paternal uncle is Thaabit ibn Qays, may Allaah be pleased with him.
2)          Reported in Saheeh Al-Bukhaari no. (4617) and Saheeh Muslim no. (2772).
3)          An-Nawawi; Sharh Saheeh Muslim (17/120).

Leave this fitnah of Photography O Salafis..!


no-photo-allowedBismillah Ar Rahmaan Ar Raheem

All praise belongs to Allah alone, the Lord of all that exists. We praise Him, we seek His aid, we ask His forgiveness. We seek refuge in Allah from the evil of ourselves and from the evil of our deeds. To whomsoever Allah guides, none can misguide him and to whomsoever Allah misguides, none can guide him. I bear witness that Allah alone is worthy of worship without any partner and I bear witness that Muhammed (sallallahu alaihi wasallam) is the slave and Messenger of Allah.

To proceed,

This article mainly aims the follower of truth i.e. Salafis, about an important issue which they are well aware of but have taken very lightly from past few years. The Issue is “Use of photography in Da’wah.”

Remember we are not talking about “videos” but about “photography”.

Allah says in the Qur’an- And remind, for Indeed reminder help the Believers.[51:55]

And Prophet [sallallahu alaihi wasallam] said: “Ad-Deen is sincerity” (الدِّينُ النَّصِيحَةُ)“[Naseehah] (Recorded by Muslim)

So, I request my brothers and sisters to take this article as a advice and reminder. May Allah reward you all.

Know that we Salafis are distinguished from others only because we follow truth and not desires even if we have to go against ourselves and our loved ones. We follow what is clear and leave all whatever is doubtful.

In the age of modern technology, many things have been invented which helped the Da’wah in many ways like through Satellite Islamic channels, Internet, videos etc. When people started video recording of lectures delivered by Scholars, many questions were asked to prominent scholars about the permissibility of it. Some said if the benefit is more then there is no harm in this while others forbade it. However, regarding photography, Scholars prohibited it unanimously except in Dire needs like a photograph for passport, ID card, Criminal records.

What we are witnessing from last few years is that our Salafi brothers take unnecessary photos of themselves, Scholars, audiences, speakers etc. during conferences without any need and without any benefit. We see so many photos that they form Albums. We see photos like:

  1. Scholars sitting on Dais (stage)
  2. Scholar delivering the lecture
  3. The photo of scholar in the poster for lectures he will be delivering
  4. Scholars having chat among themselves in the guestroom
  5. Scholars having their meal and dinner
  6. Brothers shaking hands with scholars
  7. Audience listening to lecture
  8. Volunteers

And so many to mention here.

Hope you understood the point which I wanted to make.

And I don’t blame scholars for this because many a times they are not even aware of such things.

Like our Sheikh Ibn Baaz (rahimahullah) said:

“It is not permissible to picture people whether with their consent or without their consent; and if it is with their consent then the sin is greater. And pictures with souls in them are prohibited, because the Messenger of Allah (Sal Allahu aliyhi wa sallam) cursed the picture makers”

Refer: “Fataawa Noor ala Darb” (Aqeedah) No.318

And I remember the Saying of Muhaddith of this era, Imam Naasiruddin al Albani (rahimahullah). He (rahimahullah) said:

“I fear that Salafiyoon one day will say- Photography isn’t picture making. You just press a button.”

[Silsilat ul Huda wan Nur 393]

SubhanAllah, Allah had given Imam al Albani great insight in matters of deen.

Are we not witnessing the same thing? Unfortunately yes. Today we see some of our brothers even try to defend the permissibility of photography even without any dire need.

The matter of photography has become so common among our salafi brothers that they no longer feel it to be from major Sin. And therefore we see our brothers proudly posting these photos of living beings on social networking sites and elsewhere and feel very comfortable with it.. And the reason is very simple- they have taken this matter very lightly and they try to defend “by giving the excuse of Da’wah” even though there is no benefit of these things in Da’wah.

I ask such brothers,

What benefit you and people get by clicking and posting such pictures?

How the Photo of Scholar helps the Da’wah? Isn’t his speech which is important?

Are you not the one who debates with Sufis and others for introducing new thing in Islam?

Are you not the one who gives up his desires just to be saved from major sins and to remain in saved sect?

Are you not the one who is always ready to accept the verdicts of Scholars without trying to find and search fatwas which suits your desires?

Are you not the one who takes every matter of Islam sincerely and seriously?

Yes, I know you are the one. But then why such leniency and carelessness in this matter which comes under major sins?

My dear brothers and sisters, please avoid this emerging fitnah of taking photographs when deep within your heart you know that it’s haram except in dire needs. Be a follower of Salaf as Saalih by actions and not merely by words.

May Allah guide us all.

//

Sheikh Ahmad Bazmool about AbuTalal Zubair bin Muhammad al-Malaibaree!


A Brief summary from a phone conversation with Dr. Ahmad Bazmool …

بسم الله الرحمن الرحيم


I contacted Dr.Ahmad Bazmool a year ago ( Rajab 1433 ) & asked him regarding AbuTalal Zubair bin Muhammad al-Malaibaree:

Me : Yaa shaykh. I benefitted from your lecture “Verliy this Knowledge is Deen…explanation of ibn sereen’s athar” Jazakum Allahu khaira. Shaykh, Do you know abuTalaal Zubair from India ?
Dr.Bazmool : ash-Shaykh Abu Talal Zubair ?
Me : Na’am yaa shaykh.
Dr.Bazmool : Na’am. he is a righteous/noble man
(word unclear). He is known to us. رجل صالح/ فاضل ، رجل معروف عندنا
Me : yaa Shaykh, he has deviations & has been advised by our brothers from Dammaj. He teaches in Free mixed schools, he participates in Elections, He wears pants, He cuts his beard…
Dr.Bazmool : ash-Shaykh Abu Talal Zubair does this ?
Me : Na’am yaa shaykh.
Dr. Bazmool : Is it established that he does this ? هل هذا ثابت عنه ؟
Me : Na’am yaa shaykh.
Dr.Bazmool : ok , I shall see.
Me : Yaa shaykh is it permissible to seek ilm from a person who has these deviations ?
Dr. Bazmool : He should be advised. If he persists upon it, then leave him. ( يُترك he should be left – not sought ilm from him )
Me : Jazakum Allahu khairan yaa shaykh.


AbuTalal Zubair Mankada used to boast that he has an IJAZA for what Dr.Bazmool has !

(( الأرواح جنود مجندة ، ما تعارف منها ائتلف و ما تناكر منها اختلف ))

“Souls are like recruited soldiers, those that recognise one another unite in harmony and those that do not recognise one another are at an aversion.”


{ لَقَدِ ابْتَغَوُا الْفِتْنَةَ مِنْ قَبْلُ وَقَلَّبُوا لَكَ الْأُمُورَ حَتَّى جَاءَ الْحَقُّ وَظَهَرَ أَمْرُ اللَّهِ وَهُمْ كَارِهُونَ
}

“Verily, they had plotted sedition before, and had upset matters for you, – until the truth (victory) came and the Decree of Allah became manifest though they hated it.

A Side Note: Abu Talal Zubair as-Sullamee al-Malaibaree – a School teacher in Mixed schools, working as an Election Officer wearing pants & …..

• Sh.Saleem’s Advise
• Sh.Abu amr’s Tafseeq
• Sh.Abd urRaqeeb’s Warning
• Akh Ahmad Banajah’s reproach

– Posted by Salman bin Jafar as-Sadiq
http://aloloomenglish.net/vb/showthread.php?1006-Dr-Ahmad-Bazmool&p=2235&viewfull=1#post2235

Shaykh Ibn Uthaymeen’s Tazkiyah For Shaykh Rabee’ and Explanation of the Reason Why the Hizbiyyoon Attack Him


Statement 1
Shaykh Ibn Uthaymeen (rahimahullaah) said, “Indeed we praise Allaah, Free is He from all imperfections, the Most High, that He makes it easy for our brother, the Doctor, Rabee’ bin Haadee al-Madkhalee to visit this region. [So that] the one to whom certain matters are not apparent may come to know that our brother, may Allaah grant us and him success, is upon Salafiyyah, the way of the Salaf. And I do not mean here that Salafiyyah is a hizb (party) which is set up to oppose the Muslims outside of it, but I mean by Salafiyyah, that he (i.e. Shaikh Rabee’) is upon the path of the Salaf in his Manhaj. Especially in the field of actualising Tawheed and throwing aside what opposes this [manhaj]. And all of us know tht Tawheed is the basis for which Allaah sent the Messengers upon them be peace and prayers…

The visit of our brother, Shaikh Rabee bin Haadee to this region, our city, Unaizah, no doubt will have a good effect and it will also become clear to many of the people what used to be hidden from them due to the scare-mongering and rumour-mongering and also letting loose the tongue [of discord]. And how numerous are those who are remorseful about what they said concerning the Ulamaa, when it becomes clear to them that they (the Ulamaa) are upon the truth.”

Then one of those present at the gathering says, “There is a question concerning the books of Shaikh Rabee’?”

To which the Shaik replied, “It is apparently clear that this question is not in need of my answer. And just as Imaam Ahmad was asked about Ishaaq bin Raahawaih – rahimahumullaah – and he replied, “Someone like me is asked about Ishaaq! Rather, Ishaaq is to be asked about me.” And I spoke at the beginning of my speech about that which I know about Shaikh Rabee’, may Allaah grant him success, and what I mentioned has never ceased to be what I hold about him in my soul, up until this time. And his arrival here and his words that have reached me, then no doubt, they are such that they will increase a person in his love for him and in his supplication for him.” End of quote.
(Cassette: “Ittihaaf al-Kurraam Bi Liqaa al-Uthaimeen Ma’a Rabee al-Madhkhalee wa Muhammad al-Imaam”)

Benefits:
1) Shaykh Rabee’s manhaj is good and strong, and he is upon Salafiyyah

2) That Shaykh Rabee’s presence will have a good effect in Unayzah, especially when the people realise the falsehood of the rumour mongering and lies that have been spread about him

3) The Shaykh implying that he should not be asked about Shaykh Rabee’ but it should be the other way around, by the narration he quotes from Ahmad, and in this is a mighty tazkiyah for Shaykh Rabee’ similar to the one given to him by Shaykh al-Albaani that he is “the carrier of the flag of al-Jarh wat-Ta’deel”

4) The words of Shaykh Rabee’ that have reached Shaykh Ibn Uthaymeen are such that they will increase a person in love for Shaykh Rabee’, and that Shaykh Ibn Uthaymeen has not ceased to have the viewpoint about the Shaykh that he has outlined above

5) O Hizbiyyoon, die in your rage and perish in your warm fuzzies!

Statement 2
Questioner: “What is your advice concerning the one who forbids the cassettes of Shaikh Rabee’ bin Haadee [from being distributed] with the claim that they cause fitnah and that they contain praise of the Wullaat ul-Umoor of the Kingdom, and that his praise of them emanates from nifaaq (hypocrisy)?”

Shaikh Ibn Uthaimeen’s replied: “We consider this to be a great error and mistake. Shaikh Rabee’ is from the Ulamaa of the Sunnah, and from the people of goodness. His aqidah is sound and his manhaj is strong and sound. However, when he began to speak about some of the symbolic figureheads of some of the people, from amongst the latecomers [i.e. Sayyid Qutb, Banna et. al.] they began to tarnish him with these faults”. (From the three cassette series, “Kashf ul-Lathaam An Ahmad Sallaam”, dated July 2000)

Benefit:
Allaahu Akbar! Who else would have been better to explain to the Qutubiyyoon and Hizbiyyoon, the real reason for their enmity, hatred, lies, slanders, vilifications, derogation, tabdee’ and also takfeer of Shaykh Rabee’, merely because he refuted the figureheads of their deviant da’wah.

Statement 3
Shaykh Ibn Uthaymeen also said, “My study of the book of Sayyid Qutb has only been scant, and I do not know about his condition; however the scholars have written about his book in tafseer ‘Fee Zilaalil Qur’aan’ – they have written critical comments about it: such as what Shaikh ‘Abdullaah ad-Duwaysh – rahimahullaah – wrote, and our brother Shaikh Rabee’ al-Madkhalee wrote some points of criticism upon him – upon Sayyid Qutb with regards to his tafseer and other things. So whoever wishes to refer to that then let him do so.” (A lecture entitled ‘Liqaa ma-‘ash – Shaikhain: Muhammad ibn ‘Uthaimain & Rabee’ al-Madkhalee’

[A Meeting with the Two Shaykhs, Ibn Uthaimeen and Rabee al-Madkhalee] in Jeddah, on 20/11/1413H)

14 Instances it is Disliked to Extend the Salaam


Ash Shaykh Muhammad ibn ‘Abdul Qawee al Mardaaee stated in Mandhoomat al-Adab:

It is disliked to extend the Salaam to one who is occupied, with Dhikr, Quran or the Speech of Muhammad.
Or one delivering a sermon, a lesson and those engaged in – knowledge based research, or preaching to benefit the adherers to monotheism. Likewise one who is reviewing Fiqh, as well as the caller for the prayer, and one who is praying as well as, who is engaged in purification to perform an act of worship. Do not speak to one who is eating or using the bathroom, or one who is engaged in battle during a war.

Ash Shaykh Saaleh al Fawzaan– may Allah preserve him – comments:

These are the instances where extending the Salaam is disliked;

The First: It is disliked to extend the Salaam to someone who is speaking, because he is occupied with speaking to someone else.

The Second: “one who is busy with Dhikr (verbal remembrance of Allah)” such as Tasbeeh (SubhanAllah), Tahleel (La Ilaha Ilallah) and the recital of the Quran.

The Third: One who is busy with the speech (Hadeeth) of Muhammad – صلى الله عليه وسلم.

The Fourth: Extending the Salaam to one who is giving a Khutbah (a public speech), with the exception of the Jum’ah (Friday) Khutbah, for it is prohibited to speak during it; it is prohibited to extend the Salaam to the Khateeb or those attending the Jum’ah prayer, this is not permissible.”

The Fifth: “and a person giving a lesson” one who is giving a lesson in Quran, Hadeeth, Fiqh or Arabic grammar, do not extend the Salaam to the teacher. Some people come to a circle of knowledge while the class is being taught and extend the Salaam with a raised voice. This is disliked, because it distracts the teacher and those sitting and listening, as they would now give their attention to the new comer.

The Sixth: “those who are engaged in knowledge based research” One who is researching a specific knowledge based issue, do not extend the Salaam to him and interrupt his research.

The Seventh: “one who is preaching” Whoever is delivering a sermon to people, do not extend the Salaam to him. If you arrive, sit and listen to the sermon, do not extend the Salaam because you will distract the one giving the sermon as well as the listeners.

The Eighth: “One who is reviewing Fiqh”; the one who is studying Fiqh.

The Ninth: “The Mu-adhin” If he is calling to the prayer do not extend the Salaam to him because you will interrupt the Adhaan for him.

The Tenth: “one who is praying” If you arrive and there is a person praying, do not extend the Salam to him until he finishes his prayer.

It is narrated that one of the companions extended the Salaam to the prophet – صلى الله عليه وسلم – while he was praying and he responded by indicating with his hand. So if a person extends the Salaam to you while you are praying, then respond by indication with your hand.

The Eleventh: “one who is engaged in purification” Do not extend the Salam to one who is performing ablution until he is done.

As for the one who is bathing without the intention for ‘Ibaadah (i.e. performing Ghusl), such as the one bathing to cool down or for cleanliness, then there is no problem with extending the Salaam.

The Twelfth: Likewise it is not legislated to extend the Salaam to one who is eating.

The Thirteenth: “one who is using the bathroom” This is more severe; one who is defecating or urinating, do not extend the Salaam while he is relieving himself. This is because it is disliked for the person who is relieving himself to speak, so do not extend the Salaam.

The Fourteenth: “One who is engaged in battle during a war” The last is one who is engaged in a battle, because he is occupied with battling the enemies of Allah.

 

Do Not Say: “They are Dead” – Imam Muhammad Al-Ameen Ash-Shanqeetee (rahimahullah)‏‏


Do Not Say: “They are Dead”
Imam Ash-Shanqeetee [1] , Adwaa’ul-Bayaan (10/21-23)
Al-Istiqaamah Magazine , Issue No.8 – Shawwal 1418H / February 1998

Allaah – the Most High – said:

“And do not say about those who are killed fighting in the Path of Allaah that they are dead. Rather, they are alive!” [Soorah al-Baqarah 2:154].

This verse is an apparent proof that the martyrs [those who are killed in the Path of Allaah] are not dead. Yet in another verse Allaah says, whilst addressing the Prophet Muhammad sallallaahu ‘alayhi wa sallam; who is better than any and every martyr :

“Indeed you will die, and they will die.” [Soorah az-Zumar 39:30].

The reply to this [apparent contradiction] is: That the martyrs are dead from a worldly point of view, this is why they can be inherited from, and why their wives can remarry again – a point about which the Scholars have ijmaa’ (consensus) upon. It is this death, the worldly death, that Allaah informed would occur to the Prophet sallallaahu ‘alayhi wa sallam. This is why Abu Bakr as-Siddeeq radiallaahu ‘anhu said, when the Prophet sallallaahu ‘alayhi wa sallam passed away: “May my mother and father be sacrificed for you O Prophet of Allaah! By Allaah! Allaah will never combine two deaths for you. You have died the death that Allaah decreed for you … Whosoever worships Muhammad, let him know that Muhammad is dead.” Then he deduced this by reciting the [above] verse, and the Companions of the Prophet sallallaahu ‘alayhi wa sallam accepted this. 2

As for the life that Allaah affirmed in the Qur’aan for the martyrs, and the life that has been affirmed for the Prophet sallallaahu ‘alayhi wa sallam in which he is able to return the greetings of salaam to whosoever sends it upon him, then both of them refer to the life of the barzakh (a state of existence between the present life and the Hereafter); an existence which cannot be truly comprehended by the people of this world. So with regards to the martyrs there is a reference to this in Allaah – the Most High’s – saying: “Rather, they are alive, but you do not perceive it.” [Soorah al-Baqarah 2:154]. The Prophet sallallaahu ‘alayhi wa sallam explained this verse by saying: “Their souls ore in the bellies of green birds, which hove lanterns suspended for them from Allaah’s Throne. They roam around in Paradise wherever they desire, then return to these lanterns …”3

As for [the life affirmed for] the Prophet sallallaahu ‘alayhi wa sallam, then he said: “There is no one who sends the greetings of salaam upon me, except that Allaah returns my soul hock until I reply to their greeting.”4 And: “Indeed Allaah’s Angels roam around the earth conveying to me the greetings of salaams from my Ummah.”5 So this life also cannot truly be comprehended by the intellects of the people of this world. Since, along with this [fact], his sallallaahu ‘alayhi wa sallam’s blessed soul resides in the loftiest part of Paradise with the companionship of the highest company; a company higher than the souls of the martyrs. Yet the reality of how his pure soul links itself to his noble body ‘alayhis-salaam – a body which the earth cannot consume – is a reality which no one knows, except Allaah alone. Thus, if this type of life was like the life that is understood by the people of this world, then why did Abu Bakr as-Siddeeq radiallaahu ‘anhu say that the Prophet sallallaahu ‘alayhi wa sallam was dead, and why was it permitted to bury him? [And if he sallallaahu ‘alayhi wa sallam did not die] then why was there a need to appoint a khaleefah (succesor) after him. Also, those events; such as the [tragic] killing of ‘Uthmaan radiollaahu ‘anhu, or the differences which arose between the Companions, or that which occurred with ‘Aaishah radiallaahu ‘anhaa need not have happened if he sallallaahu ‘alayhi wa sallam were still alive! Since if that were the case, they could have referred judgement back to him concerning those issues in which they differed [if he sallallaahu ‘alayhi wa sallam were still alive and could fulfill such needs].

Thus, just as the Qur’aan is explicitly clear that the martyrs are actually living; due to Allaah – the Most High’s – saying: “Rather, they are alive.” Then likewise, the Qur’aan is just as explicitly clear that this state of living is one whose reality cannot be truly understood by the people of this world; due to Allaah’s saying: “But you do not perceive it.” Similarly, just as it is established that the Prophet sallallaahu ‘alayhi wa sallam is living in the grave; replying to the greetings of salaam, yet even though his Companions actually buried him, they were still unable to perceive this state of living. Thus, we know that this state of living is likewise a reality which cannot be truly understood by the people of this world. However, what could make this more clear is by considering the example of someone who is asleep. The state of one who is asleep differs from that of one who is awake in many ways, including the fact that the one who sleeps experiences dreams which can be understood. And Allaah knows best.

Imaam Ibn al-Qayyim (d.751H)- rahimahullaah – said: “It is known by necessity that the Prophet sallallaahu ‘alayhi wa sallam’s body is intact and has not decayed. The Companions asked him: How are we to send greetings of salaam upon you when your body has decayed! So he sallallaahu ‘alayhi we sallam replied: “Indeed Allaah has prohibited the earth from consuming the bodies of the Prophets.” So if his body was not in his grave, then why would he respond to this question! And it has been authentically established from him that he said: “Indeed Allaah’s Angels roam around the earth conveying to me the greetings of salaams from my Ummah.”7 It is authentic from him that he once came with Abu Bakr and ‘Umar [into the mosque] and said: “We shall be raised up like this on the Day of Resurrection.”8 It is also established that he sallallaahu ‘alayhi wa sallam saw the Prophet Moosaa praying in his grave on the night of his Israa (Heavenly Ascension), and he also saw him [on that same night] in the sixth or seventh Heaven.9 So the soul is in one place and is connected to the body, which resides in the grave. Similarly, the Prophet sallallaahu ‘alayhi wa sallam is in his grave; replying to the greetings of salaam sent to him, along with the fact that his soul resides in the loftiest part of Paradise along with the highest companionship. So there is no contradiction between these two matters; since the affairs of the souls is one thing, whilst that of the bodies is another.”10

So in these words is a proof that the life of the barzakh, that was previously mentioned, is a life whose reality is not known to the people of this world. About this Allaah – the Most High – said: “Rather, they are alive, but you do not perceive it.” And complete and perfect knowledge is only with Allaah.

——————————————————————————————————————————————————————-
1. Adwaa’ul-Bayaan (10/21-23).
2. Related by al-Bukhaaree (nos.124 1-2), from ‘Aaishah radiallaahu ‘anhaa. Refer also to al-Bukhaaree (no.3667, 4452).
3. Related by Muslim (no.1887), from Ibn Mas’ood radiallaahu ‘anhu.
4. Hasan: Related by Ahmad (no.10817), from Abu Hurayrah radiallaahu ‘anhu. It was authenticated by Ibn Taymiyyah in his Majmoo’ Fataawaa (1/233).
5. Saheeh: Related by an-Nasaa’ee (2/43). It was authenticated by Shaykh al-Albaanee in Saheeh Sunanin-Nasaa’ee (1/274).
6. Saheeh: Related by Abu Daawood (no.1047), from Abu Hurayrah. It was authenticated by Shaykh al-Albaanee in his Takhreejul – Mishkaat (no.1361).
7. Saheeh: Refer to footnote no.5
8. Da’eef: Related by Ibn Maajah (no.99). It was declared to be weak by Shaykh al-Albaanee in Takhreejul-Mishkaat (no.6054), because the chain of narrators contains Sa’eed ibn Marlamah, who is not a strong narrator.
9. Related by Muslim (7/102).
10. Kitaabur-Rooh.

‘Voting is NOT from the Issues of Ijtihaad’


Ash-Shaykh Rabee’ Bin Hadee (may Allah preserve him) said in his refutation (Tanbeeh al-Maghroor Ilaa maa fee Maqaal Abil Hasan Wa Manhajhi Min ad-Dalaal Wa ash-shuroor) against Abul-Hasan Al-Ma’ribee:

‘I say that it is not permissible to say (concerning) the issue of voting (that): ‘it is an issue of Ijtihaad’, rather it is from the issues of misguidance, and it is one of the pillars of the Kaafir-based Democracy and from the affairs that the Jews and the Christians have invented.

Indeed the messenger of Salallahu Alayhi Wasallam severely dispraised following them, he said: “Surely, you will follow the ways of those nations who were before you, in everything as one arrow resembles another, (i.e. just like them), so much so that even if they entered a hole of a sand-lizard, you would enter it” They said, “O Allah’s Messenger! Do you mean to say that we will follow the Jews and the Christians?” He replied, “Whom else?” (Meaning – of course the Jews and the Christians). Reported by al-Bukhari in his Saheeh 3456 and Muslim in his Saheeh 2669.

And the messenger of Allah Salallahu Alayhi Wasallam said: “Indeed the best speech is the speech of Allah, and the best guidance is the guidance of Muhammad, and the worst of matters are those newly invented (by the people) and every Bid’ah is a misguidance”. Reported by Muslim in his Saheeh (867) and Ahmad in his Musnad (3/371).

And he Salallahu ‘Alayhi Wasallam said: “For verily he who lives long among you will see many differences. So I order you to stick to my Sunnah and the way of the rightly guided successors after me. Bite onto that with your molar teeth and beware of the newly invented matters, for verily every innovation is misguidance”.

And the people of democracy based voting are from the severest of people that turn away from the Sunnah of the messenger of Allah – Salallahu ‘Alayhi Wasallam and his rightly guided successors. Likewise voting has great (great deal of) harm (within it) which cannot be enumerated. Some books have been authored concerning it, (indeed) Allah warns from corruption, and surely this methodology of yours (Oh Abul-Hasan); which places issues of misguidance and Bid’ah as issues of Ijtihaad, and likewise the taking (of this affair) to be something light will leave the door wide open for (them to) make (and consider) the misguidance of the Rawaafid, the Khawaarij and the grave worshipers as issues of Ijtihaad.

2) As for your statement (Oh Abul-Hasan):

‘As for these issues then differing has occurred before, between the leaders of the Salafiyeen about them, the Salafi’s in Kuwait saw (the permissibility) to vote and we were in Yemen and we didn’t see (the permissibility of) it, and today there are some of us that see the permissibility of it and some that don’t’.

I say: You are the one that sees it (to be permissible) and those that follow you blindly; from those that are upon your Manhaj (methodology).  As for the Salafiyyeen then they do not seize to remain upon their firm Islamic stance.

Indeed al-‘Allaamah al-Albaani refuted the Hizbee – misguided charity organisation; ‘Ihyaa ut-Turaath’ in Kuwait due to its partisanship that caused it to fall into delving into democracy based voting, and indeed it has increased (in evil) since the era of Albaani.’

Reality of Ihyaa Turaath


29ld24z.jpgImaam Muqbil Bin Haadee (rahimahullaah) On Ihyaa Turaath:

‘As for Shaikh Al Albaanee, he freed himself from them long ago and Shaikh Bin Baaz disapproved of them in some affairs.  The hizbiyyoon are deceivers; they approach the virtuous mashaa-yikh of ahlus sunnah , from those who trust them and say: ‘O Shaikh! Indeed a lot of good has been actualized through us, indeed we went to Africa’; when in reality they went to split the unity of the Muslims…..’we went to Pakistan and to such and such, so the Shaikh believes (that).  And indeed he (Shaikh Bin Baaz) has refuted Abdur -Rahmaan Bin Abdul Khaaliq and I am sure that if their [ihyaa turaath’s] affair becomes clear to him, he will free himself from them’ . [Siyaanatus Salafi: page:619-620]

Imaam Albaani (rahimahullaah) said about Ihyaa Turaath: They do not give importance to what is called Tasfiyah Wat-Tarbiyyah [Purification and Cultivation]; their concern is politics, position, elections, parliament and what is similar to that.’ [Siyaanatus Salafi:
page:613]

Shaikh Rabee (hafidha-hullaah) said about Ihyaa Turaath: ‘And due to this, hatred has occurred from them towards the carriers of the Sunnah and the salafi methodology. And they set up those who present their mistakes (i.e. those mistakes of the people of sunnah) which have neither been criticized by a Sunni nor by a person of innovation from amongst those who ascribe themselves to Islaam.  They present these mistakes as mighty affairs of blunder and destruction, rather they make the virtues and merits of ahlus sunnah to be repugnant and disdainful in addition to much fabrication and accusation…… [Bayaan Fasaadul Miyaar–Hiwaar Ma-a Hizbi Mutasattir: page: 5-6]

 

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