The Meaning of Sitting, Walking or Accompanying Innovators

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Imaam Ahmad bin Hanbal [may Allaah have Mercy on him] said in his Usool as-Sunnah:

“Do no sit with the people of innovation and desires. “ 

Shaykh Rabee’ bin Haadee al-Madkhalee [may Allaah Preserve him] said in explanation:

The evidence for this is:

وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ وَإِمَّا يُنْسِيَنَّكَ الشَّيْطَانُ فَلَا تَقْعُدْ بَعْدَ الذِّكْرَىٰ مَعَ الْقَوْمِ الظَّالِمِينَ

“And when you (Muhammad) see those who engage in a false conversation about Our Verses (of the Qur'an) by mocking at them, stay away from them till they turn to another topic. And if Shaitan (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are theZalimun (polytheists and wrong-doers, etc.).” [al-An’aam 6:68]

Meaning, do not sit with them, because in actuality they mock the Book of Allaah and speak about Allaah without knowledge.

Therefore, innovating into the religion is of the same severity of mocking it. So it is obligatory to detach yourself from those who attribute such falsehood to the Book of Allaah and the Sunnah of the Messenger. The Messenger of Allaah [Peace and Blessings of Allaah be upon him] said:

“If you see those who always talk about the ambiguous Ayaat, then they are those whom Allaah has named (in Suraah al-Imraan 3:7), so be warned against them.” [Reported by al-Bukhaaree (4547)]

And,

“There will be a group from my Ummah that will come with an interpretation that neither you or your forefathers were aware of, so be warned against them.” [Reported by Muslim (60)]

These evidences are applicable to sitting with the innovators. They are ignorant and mock the religion and they mock you. However, if you have textual proof and are able to refute them with it, then there is no harm in sitting with them for this purpose.

As for sitting with them with the purpose to mock the religion with them, or to believe them in their innovation, or to love them or support them etc. then this is a big mistake and a form of misguidance. So it is upon the one with any sense to abstain from them.

[Sharh Usool as-Sunnah of Imaam Ahmad (Pg.8)]

Shaykh ‘Abdur-Rahmaan bin Naasir al-Baraack [may Allaah Preserve him] said:

Sitting with innovators and engaging with them in their falsehood are ways in which people are misguided and misguide others by. Sitting with them without refuting or objecting to their innovations suggests that the one accompanying them is pleased with their falsehood.

So whoever is not able to refute or object to their innovations must not sit with them. Rather, sitting with them would be considered as a sitting that is a sitting of disobeying Allaah.

As for those who sit with innovators in order to refute their falsehood, from the different levels of innovations of Kufr, Bid’ah and sin etc. then such a ruling differs depending on the situation and objectives.

Therefore, sitting with them may be recommended; such as a person who has knowledge and wants to give them Da’wah but this is on the condition that he doesn’t fear harm for himself or his religion.

It may be Makrooh to sit with innovators or it may be Mubaah, all depending on the consequences and the situation.

It may be that sitting with innovators is Haraam if by sitting with them would lead to corruption of one’s religion and understanding.  It may also be Haraam if the person is taken as an example and is seen sitting with them.

Sometimes, abandoning the people of innovation and sin maybe in order to be saved from their evils and corruption, but at times it may be as an act of rebuking them for their misguidance (so that they may take heed), and proclaiming innocence from them.

So the narrations that have come from the Salaf warning against sitting with innovators have all come with the understanding that they feared for themselves from the evils of their innovations and misguidance –fearing that they would be influence if they sat with them.

As for most people nowadays, they do not have knowledge or strength in Emaan in order to refute and reject innovations and misguidance.

So as the saying goes, “Precaution is better than cure.”

And Allaah Knows Best.

[10/8/1426 – 14/9/2005]

http://ar.islamway.net/fatwa/36288/مجالسة-أهل-البدع

Jarh wa Ta'deel: If the Scholars Differ About the Same Person

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Shaykh ‘Abdul-Muhsin al-‘Abbaad al-Badr [may Allaah Preserve him] was asked:

Question: There are some people asking about al-Jarh wa at-Ta’deel; if recognised scholars differed in al-Jarh wa at-Ta’deel - one scholar praising whereas another dispraises the same individual, there then remains a difference of opinion between Ahl as-Sunnah. So if a person blindly follows the opinion of one of the scholars, or agrees with opinion of the scholar because of the evidences he has presented (without blindly following him), do we refrain from labeling this person because he is trying to follow the opinion of a scholar?

Answer: Firstly, al-Jarh wa at-Ta’deel has traditionally been used to verify narrations by the scholars. For this reason, the books of men are full of examples of scholars talking about its narrators – “such and such person is like this”, or “such and such person is like that”. There are plenty of examples of scholars praising narrators and dispraising others. 

However, it may be that those who praise are not aware of the reason why a person has been discredited and those who discredit may not be aware of the reason why those who have praised. So each scholar speaks according to what is apparent to him. 

Sometimes some discredit on issues which doesn’t necessity a person being discredited over. This doesn’t count as Jarh. Some of them became very stern on making Jarh and made Jarh of people on issues that didn’t necessitate Jarh. 

However, what is a must to know is that al-Jarh wa at-Ta’deel was traditionally discussed in order to verify narrations, that which is authentic and that which isn’t. This is how the science of al-Jarh wa at-Ta’deel was traditionally used.

As for al-Jarh wa at-Ta’deel nowadays, and becoming preoccupied with it, talking about people, chasing their mistakes and chasing what has been said about such and such people, gathering information against him - this all leads to one being warned against; all of this are not actions which befits dealing with a Muslim, someone who knows the truth and acts upon it. If a person is known to be from the people of innovation and this becomes apparent from him and shares their methodology, then this person becomes eligible to be talked about.

However, as for those who make a mistake and based on this mistake the whole world is brought upon him and is then warned against, then this is not from justice or fairness.

[Recorded in Masjid an-Nabawee on 02/01/1437 – 16/10/2015]

Fiqh: Chapter of Vessels and Utensils (Part 1)

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Chapter of Vessels and Utensils.

-Utensils includes pots, pans, cutlery or anything that is used for food or drink.

-The ruling of utensils is that all of them are permissible, even if they are expensive, unless we have evidence to say it is not permissible.

-Utensils can refer to what is used on a daily basis or what is stored.

-Stored: bought and stored, either to use at a later date or lend out to others etc. This shows it is permissible to buy extra if one thinks they will need it and it is not extravagance.

-Some said we are not allowed to use expensive cutlery making Qiyaas with the prohibition with gold and silver. However, Uthaymeen asserts the correct view is that Qiyaas with the prohibition of pride and arrogance is closer. Therefore, it is permissible to have expensive utensils and vessels, or made out of materials which are expensive and connected to luxury, on the condition that one doesn’t possess/use them in order to display arrogance.

-It is not permissible to use gold or silver for vessels however some of the Hanbalees extended the prohibition of using of gold and silver to everything. But Uthaymeen opines that it is allowed for all other uses. For example, gold is allowed for women in jewelry because of greater benefit for husband (to be beautified for) and wife (to beautify). It may be used to defect deficiencies such as ‘Arfajah bin As’ad who had a nose made out of gold for him. 

- Some said the prohibition of using gold and silver applies to everything, as the Hadeeth says, “It is for them in the Dunya and for us in the Akhirah”.

-It is permissible to use gold and silver as containers and to make Taharah from them.

-It is permissible to use a slight amount of silver if there is a need such as repairing of utensils. Uthaymeen states that this is conditional by four: 1) the silver be slight 2) it be strips of silver and not blocks of it 3) it is actually silver and not mixed with gold 4) and that there is a need for it.

-Some of the Hanbalees said it is Makrooh to touch utensils made out of gold or silver, but Uthaymeen says there is no Daleel for this.

To be continued...

Friday Night, An Opportunity to Disobey Allaah?

Follow @AhleDhikr Imaam Ibn al-Qayyim (may Allaah have Mercy on him) said:

Most of the people of sin are wary of the day of Jumua'ah and the night before it. They know that those who take Friday and Thursday night as an opportunity to disobey Allaah, the Honoured and Glorified, they become susceptible to an unbearable punishment. 

Some of them have come to such a conclusion after first hand experience. 

This is all because of the virtue of the day of Jumua'ah and the status it has with Allaah, as He has Chosen this day to be superior to all other days. 

[Zaad al-Ma'ad (1/63]

Fiqh: Kitaab at-Tahaarah (Part 4)

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14-There are three ways to purify corrupted water:

-to add more water so that the quantity of the corrupted water is reduced or removed completely .

            -by letting the water purify itself.

            -by removing the thing that makes it impure, if that it is possible.

Uthaymeen states that the correct opinion is that water is deemed pure or impure by its characteristics. So as long as the characteristics are removed then the water becomes Taahir and Mutahhar.

15-Water cannot be cleaned by cleaning agents such as earth or soap. Water that is Najis must be cleaned by changing its characteristics. Uthaymeen explains that the Hanbalees intend by this that water can only be cleansed by water, by adding more to it so that it changes its characteristics (see previous point).

16-The Hanablees state that the changing of colour, smell or taste only applies to water. Other liquids that have impurity put into them become impure immediately, even if the smell, taste or colour doesn’t change and this is irrespective of the quantity. Uthaymeen states that making Qiyaas (analogy) between water and all other liquids is the stronger view.

17-If one doubts on the purity of something, then he should follow what is most likely or what is more realistic. Uthaymeen explains, that the origin of things is that they are as they have been created. So if we have water, and it appears to be clean, then it is clean and purifying (Muttahar) as there exists no evidence to suggest that it is no longer pure.

18-The Hanbalees state that if a person can’t decipher then he must abstain and it becomes Haraam for him to use it, this is also the view of the Shafi’ees. There is another view that states that one must make Ijtihaad and act upon what he is most comfortable with. Uthaymeen opines that the correct view is for the person to act upon what he thinks is most likely or certain of.

19-If one still can’t decipher then he should repeat each act of worship. This is the view of the Madhab.

E.g. a person has two pots of water but one is Tahir and the other is Mutahir (this is according to the view that water is of three types) but is insure which pot is which. The Hanbalees say in such a case, he should make Wudhoo from both pots - washing each limb twice, one from each pot.

The same applies to clothes; if a person has two Thobes and one is clean and the other one is impure but he doesn’t know which one is which but he knows one of them is impure, then he should pray Salaah in both Thobes and then pray again in one of the Thobes, praying the same Salaah three times. That way he’ll be certain to have prayed in the clean (Taahir) one.

However, if he doesn’t know how many are impure, then he prays in each garment once.

They argue that one go this process for two reasons:

            -one will be sure that he has used the correct one.

-one will have accomplished the act of worship whilst having the correct intention. If one doubts in an act of worship, then the condition of having firm intention is not present and thus the act of worship is void.

However, ‘Uthaymeen says all of this is not in line with objectives of the Sharee’ah and what is upon the person is to perform acts of worship based on what he thinks is most likely, if he makes a mistake then he is not held to account and doesn’t have to repeat.

End of Chapter of Water.

Next: Chapter of Vessels and Utensils. 

A Summary of the Origins and the Beliefs of ISIS and al-Qaeda

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This research looks into the background, methodology and beliefs of this deviated sect and those like it. 

It doesn't aim to respond to their misconceptions, but just expose and make clear their fallacies and objectives.

It is must for us to read and spread this information as their doubts are becoming ever more relevant. Some have been effected by the images, and as a result, have been driven by their emotions to sympathize with them. Others hold political views about current affairs whilst sharing some of the principles and objectives of this extremist group without even realizing it, whilst others are far worse. 

So I ask Allaah to make this beneficial for myself, the Shaykh and the readers and that He Gives the Ummah peace and security, verily He is Able to do all things, and upon Him I put my trust... 

Background of ISIS

All extremist groups have founded their beliefs and targets based on the teachings of Sayyid Imaam 'Abdul-'Azeez who is also known as Dr. Fadal.

The call was to bring an uprising by using violence under the name of Islaamic Jihaad. They recognised that this could only be accomplished by adopting a method of making Takfeer of the masses and their rulers. The objective was to establish an Islaamic state through the means of revoution and violence.

An evolution of this revolution sprung up in the 1960's of this ideology and was spreaheaded by two inspriational figureheads: Aboo 'Alaa al-Mawdoodee (Pakistan) and Sayyid Qutb (Egypt). Nowadays, all branches of extremist groups all lead back to the ideologies and teachings of these two radicals.

Arguably, the differences between the approaches of these two deviant callers and the foundations of Ikhwaan al-Muslimeen (the political party also known as the Islamic Brotherhood based in Egypt) was that their leader, Hasan al-Banna, didn't adopt a violent approach, whilst these two were deemed as being extreme even within their communion because their call to adopt violent means to topple legitimate Muslim governments.

A Summary of the Beliefs and Targets of ISIS

Both al-Qaedah and ISIS are extremist groups that share the same ideology and targets. From them include the following:

-All Muslim rulers are Kuffaar. This stems directly from the teachings of al-Mawdoodee and Qutb.

-All forms of ruling by other than the Sharee'ah is Kufr, irrespective of whether the ruler has made Istihlaal or not (i.e. regardless of whether the ruler believes in replacing the Sharee’ah or not. Sunni scholars affirm that replacing the Sharee’ah constitutes Kufr, otherwise it may not, however ISIS don’t make this differentiation).

-There is no difference between Kufr that is agreed upon and Kufr that the scholars have differed upon. All acts of Kufr are interpretated as being Kufr, without any excuse of Ijtihaad or ignorance.

-There is no difference between Mu'aawanah (cooperating, even if it is for a legitimate Islaamic reason), Mudaahanah (making treaties for the benefit of Islaam and the Muslims) and Ta'aaluf (softness) with the Kuffaar - all of it is Kufr.

-There is no differences between Istihlaal or weakness of sins (refer to point 2).

-The Tawaagheet (pl. Taaghoot: something obeyed besides Allaah) of the living are worse than the Tawaagheet of the deceased. Meaning, the Kufr of the rulers is far worse than grave worship.

They have even coined a phrase in relation to this:

“The Shirk of the palaces (Qusoor) is worse than the Shirk of the graves (Quboor).”

-Making Jihaad against the rulers is Fard al-‘Ayn (an obligation) upon every single Muslim.

-Ijtihaad that dictates Jihaad not being present or Fatwaas issued restricting the conditions of Jihaad, is Ijtihaad that is void and unacceptable.

-Jihaad against the rulers takes precedence against the Kuffaar Uslee, because we need to defend the Muslim lands, establish a state, and remove apostasy as Riddah is worse than Kufr Uslee.

-Scholars, ministers, soldiers, police officers and all government workers are also Kuffaar by association of their governments. Sunni scholars have conditions for declaring others as leaving the fold of al-Islaam known as ad-Dawaabit at-Takfeer. From them is that the mistake must be clarified before placing a ruling on people.

All of the above falls under the innivated terminology of at-Tawheed al-Haakimiyyah

-The Muslim Ummah today is like the time of Aboo Bakr. Aboo Bakr was faced by tribes that became apostates and they view that their cult as being like the city of al-Madeenah; a place for the Muslims and anything besides this are cities and countries which have become apostates from al-Islaam and are destined to the fire.

Based on this, the whole world is Daar al-Kufr (possibly Daar al-Harb) including Makkah and al-Madeenah.

-The average Muslim falls under four: Kaafir (disbeliever), Murtad (apostate), Mastoor Haal or Majhool al-Haal.

Haal: meaning, they appear to be Muslim but their beliefs/allegiance are uncertain.

Majhool al-Haal: meaning, this person is not a Muslim in his appearance and it is not apparent by his action. It is permissible to kill such a person and take his wealth.

Note: All of these categorizations and innovated principles have only been introduced into the religion to justify killing innocent people and permit mass murder.

-There is no such thing as treaty or excuses, anybody that does not hear and obey the Caliph or uphold to the body of the Muslims, then they are eligible to be fought and killed.

Thus they believe legitimate leadership only belongs to them and if anyone disagrees must be killed as apostates.

-Lying, deceiving and treachery are allowed as its part of war. Therefore its allowed to hide ones beliefs in order to infiltrate and create splinter cells.

This clearly contradicts the conditions of Jihaad, of them, having an Imaam and fighting on the battle field alone.

-All rulers are either Kuffar, apostates or hypocrites, as well as all their citizens. They issued a verdict stating that merely holding a visa or a nationality makes one Kaafir by association. Some of their quotes even state one is a Kaafir even by raising a flag.

-The scholars are hypocrites and their Fatwaa is null and void.

-Major sins takes one out of al-Islaam. Interest, fornication, bribery and not giving allegiance to the Caliph are all acts of apostasy.

-Women, children and the elderly are all fair game and their intentions are not questioned.

-Non-Muslims are subject to war also, irrespective if they are a Dhimmee (a non-Muslim citizen in an Islaamic country), Musta’man (a person who has been granted security by a Muslim country), Mu’aahad (a person who has a treaty with a Muslim country), and killing them in greater number is more virtuous.

-Possessing citizenship shows one is pleased with Kufr. Thus his wealth, honour and blood are permissible and are deemed as apostates as they have chosen to mix and live with the Kuffaar.

-Possessing a visa is not an trust (Amaanah); if it is then we are allowed to take it with deception and not uphold it's conditions – with the purpose to kill and massacre.

[Taken from Usool al-Fikriyyah li Tantheemay Daa'esh wa al-Qaa'idah by Shaykh Faysal bin Qazzaar (may Allaah Preserve him)]

Also see for more about extremism: http://ahledhikr.blogspot.com/search/label/Extremism%20and%20Terrorism%20are%20forms%20of%20Hypocrisy%20in%20al-Islaam

'Uthaymeen Gives Two Benefits in Manhaj

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On the authority of Saa’ib bin Yazeed who narrated:

I was sleeping in the (Prophet’s) Masjid when a man woke me up abruptly. When I awoke, I saw ‘Umar bin al-Khattaab who said, “Go and bring those two men to me.” When I summoned them both to ‘Umar, he asked them both, “Where are you from?” They replied, “From Taif.” ‘Umar said, “Had you both been from the people of al-Madeenah, I would have punished you both. Do you raise your voices in the Masjid of the Prophet – Peace and Blessings of Allaah be upon him?”

[Reported by Miskhaat al-Maasbeeh (744); its origin is in Saheeh al-Bukhaaree (470)]

Shaykh Muhammad bin Saaleh al-‘Uthaymeen [may Allaah have Mercy on him] said in explanation:

Here we have at least two lessons:

Firstly, One cannot have a ruling placed on him until the situation is clarified and (if he has made a mistake) until the proof is established upon him. This is because ignorance is an excuse.

Secondly, not all mistakes are of the same level. Some are far worse than others.

[Sharh Miskhaat al-Masaabeeh; Tape 14, 2-3mins]