CHAPTER ONE

The Correct Path ....................................................................... 4

CHAPTER TWO
Wisdom Is The Lost Property of The Believer ................... 12
CHAPTER THREE
Important Characteristics ....................................................... 15
Knowledge and Justice............................................................ 15
Stay Away From Extremism .................................................. 17
CHAPTER FOUR
The Scholars ............................................................................. 20
Exaggeration With Regards To The Scholars ...................... 20
Negligence With Regards To The Scholars.......................... 22
The Originators of Belittling The Scholars ............................................ 24
CHAPTER FIVE
Tabdī’: Declaring Someone To Be An Innovator ................ 27
Exaggeration With Regards To Tabdī’ .................................. 27
Negligence With Regards To Tabdī’ ...................................... 30
When Does An Individual Exit From Ahl al-Sunnah? .......................... 30
CHAPTER SIX
The Rulers ................................................................................ 32
Exaggeration With Regards To The Rulers ......................... 32
How Did The Great Scholars Understand The Narrations Regarding
The Leaders?......................................................................................................... 35
Negligence With Regards To The Rulers ............................. 37
 CHAPTER ONE

The Correct Path

The Messenger () prophesied that after his death people will introduce newly-
invented matters in the religion of Islam. The Prophet () severely warned us
of innovations and the people of innovation. In remedy of this, he () informed
us to hold firmly to the Qur’ān, the Sunnah, and the way of the rightly guided Caliphs;
Abū Bakr, ‘Umar, ‘Uthmān, ‘Alī () and the methodology of the Companions () in
general.

We have been instructed by Allāh and the Messenger () to adhere to the
methodology of the Companions by understanding and implementing the Qur’ān and
Sunnah in the same manner as them.
Allāh () said:

ِ ‫ان َّر‬ٍ ‫وهم ِبِِ أحس‬ ِ َّ ِ ‫السابِ ُقو َن أاْل ََّولُو َن ِمن ال‬
‫َع َّد‬
َ ‫ضوا َع أنهُ َوأ‬ َّ ‫ض َي‬
ُ ‫اَّللُ َع أن ُه أم َوَر‬ َ َ ‫َنصا ِر َوالذ‬
ُ ‫ين اتَّ بَ ُع‬ َ ‫أم َهاج ِر‬
َ ‫ين َو أاْل‬ ُ َ َّ ‫﴿ َو‬
﴾‫يم‬ ِ َ ِ‫يها أَبَ ًدا ۚ ََٰذل‬ ِ ‫َّات َأَت ِري َأَتت ها أاْل أَْنَار َخالِ ِد‬
ٍ ‫ََلُم جن‬
ُ ‫ك الأ َف أوُز ال َأعظ‬ َ ‫ين ف‬ َ ُ ََ َ ‫أ‬
“As for the foremost—the first of the Emigrants and the Helpers—and those who follow them in
goodness, Allah is pleased with them and they are pleased with Him. And He has prepared for them
Gardens under which rivers flow, to stay there for ever and ever. That is the ultimate triumph.”1

In this verse, Allāh () mentions that He is pleased with three groups of people;
the Muhājirīn2, the Ansār3 and those who follow the aforementioned people in
goodness. Therefore, for those of us who are living today, the only path to receive the
pleasure of Allāh is in being from the third group – those who follow the Muhājirīn
and the Ansār in goodness. This ‘following’ entails emulating how they implemented
the Qur’ān and Sunnah in their lives, including; belief, speech and actions.

Allāh () informed us that if we deviate from the path of the believers – from the
foremost of them the Companions – we will be from the dwellers of the hell-fire:

ِ ِ ُ‫يل الأم أؤِمنَِّي نُولِ ِه ما تَ و َّ ََٰ ون‬ ِ ِ َ ‫الرس‬ ِ

‫َّم‬
َ ‫صهه َج َهن‬‫ْي َسبِ ِ ُ َ َ َ َ َ أ‬ ِ
َ ‫َّي لَهُ ا أَلَُد َٰى َويَتَّب أع غَ أ‬
َ َّ َ‫ول من بَ أعد َما تَ ب‬ ُ َّ ‫﴿ َوَمن يُ َشاق ِق‬
﴾‫ْيا‬ ِ ‫وساء أ‬
ً ‫ت َمص‬ َ ََ
“And whoever defies the Messenger after guidance has become clear to them and follows a path
other than that of the believers, We will let them pursue what they have chosen, then burn them in
Hell—what an evil end!”4

1
al-Tawbah: 100
2
Those who emigrated from Makkah to Madīnah
3
Those who were residents in Madīnah and assisted the Prophet ()
4
al-Nisā: 115
In this verse, Allāh () mentioned the same punishment for two actions: (1) Defying
the Messenger () and (2) following a path other than the believers. This
punishment is the Hell-fire.

That which has been explained above is Salafiyyah. Salafiyyah is an ascription to

the Salaf, as they are the three golden generations:

1. First Generation: The Prophet () and his Companions

2. Second Generation: The Tābi’īn
3. Third Generation: The Atbā’ al-Tābi’īn
The Salaf are those who preceded us in both time and virtue. It is not enough for one
to merely precede in time, such as; Abū Jahl and Abū Lahab.

The Prophet () said about these three generations:

ُ َ ُ َ َ َّ ُ ُ َ ُ َ َ َّ ُ َ َّ ُ ‫َ ر‬
"‫ ث َّم ال ِذين يلونه رم‬،‫ ث َّم ال ِذين يلونه رم‬،‫اس ق رر ِ ين‬
ِ ‫الن‬ ‫"خ ْي‬
“The best people are those of my generation, and then those who will come after them, and then
those who will come after them”5

In analysis of this hadīth:

 Khayr originates from Akhyar which is the superlative form.

 The alif and laam in al-Nās is istighrāqiyyah; encompassing all people.
 Those being praised are the first three generations (as previously mentioned)
These three generation are referred to as; the golden generation, the noble
generations, and the pious predecessors (Salaf al-Sālih).
Since these generations are the three best generations we need to do two things:
1. Attribute ourselves to the Salaf al-Sālih; for example, Salafīyūn.
2. Implement the religion in the same way as the Salaf al-Sālih did. Any belief,
statement or action is rooted from these three noble generations.
The truth is connected to following the Companions – as they are the forefront of the
Salaf – and the true religion is what the Companions are upon.
In simple terms, Salafiyyah is the pure, untampered and untainted Islam, as the
Messenger () came with, before innovations arose in the Ummah.

Salafiyyah is a synonym of Islam in its pure and complete sense. Other synonyms
are; Ahl al-Sunnah wal-Jamā’ah, Ahl al-Haqq, Ahl al-Athar, Ahl al-Hadīth, al-Tā’ifah
al-Mansūrah, al-Firqah al-Nājiyah, among others.
The Prophet () came with a pure religion from Allāh. The two revelation; the
Qur’ān and Sunnah, were both passed on from the Prophet (), to the
Companions, to the Tābi’īn, to the Atbā’ al-Tābi’īn, and this continued until our

5
Sahīh al-Bukhārī 6429
current time. This is the pure straight path, and on either side there are innovated
groups and sects which have appeared. One needs to avoid these groups who are not
upon the straight path.

The Prophet () informed us regarding a group which will always remain upon
this pure straight path, not swaying right or left, he () said:
َ ْ َ َّ َ ُ َ َ َ َ ُ َ َ َ ‫ر‬ ُ ُّ ُ َ َ َّ ‫َ َ َ ُ َ َ ٌ ر ُ َّ َ َ َ ً َ ر‬
‫ضه رم َمن خذله رم أ رو خالفه رم ح َت يأ ِ َ ي َن أ رم ُر‬ ‫اَّلل ال ي‬
ِ ‫"ال تزال ط ِائفة ِمن أم ِ يت ق ِائمة بأمر‬
َّ َ َ َ ُ َ ‫َّ ِ َ ُ ِ ر‬
"‫اس‬
ِ ‫اهرون عَل الن‬ ِ ‫اَّلل وهم ظ‬
ِ
“A group of people from my Ummah will continue to obey Allah's Command, and those who desert
or oppose them shall not be able to do them any harm. They will be apparent amongst the people
until Allah's Command is executed.”6

This group from the Ummah ensure that their belief, speech and actions are in line
with the Salaf al-Sālih, they inherited it from each other – generation after generation.
Those who deceive or oppose this group do not harm them. This group are the;
Salafiyyah, Ahl al-Sunnah wal-Jamā’ah, Ahl al-Haqq, Ahl al-Athar, Ahl al-Hadīth, al-
Tā’ifah al-Mansūrah, al-Firqah al-Nājiyah etc.
Attributing yourself to Salafiyyah is attributing oneself to the truth and it is not
attributing yourself to a sect.
The innovated sects have an attribution to either:
1. Their leaders/founders e.g. Jahmiyyah are named after Jahm Ibn Safwān and
Ashāriyyah after Abu’l-Hasan al-Ash’arī.
2. Their innovation e.g. Khawārij as they left the main body of the Muslims
(Khurūj) and Qadariyyah who opposed the people of the Sunnah regarding the
Qadr.

Shaykh ul-Islam Ibn Taymiyyah () said:

َ َ ُ ُ َ ُ َ ‫َ َ ر َ َ َ َ ر َ ْ َ َ َ ر َ َ َّ َ َ ر َ َ َ َ ر َ ر َ َ َ ر َ ر‬
‫ول ذ ِلك‬‫"َل عيب عَل من أظهر مذهب السل ِف وانتسب إلي ِه واعيى إلي ِه بل ي ِجب قب‬
ًّ َ َّ ُ ُ َ َ َ َّ َ َ ‫َ َّ َ ر‬ َ ِّ ُ ‫ر‬
"‫السل ِف َل يكون إَل حقا‬ ‫ ف ِإن مذهب‬.‫اق‬
ِ ‫ف‬ ‫ت‬ ‫اِل‬
ِ ‫ب‬
ِ ‫ِمن‬
‫ه‬
“There is no blame upon the one who makes manifest the way of the Salaf, and ascribes himself to
it, and affiliates himself to it, rather that ascription is accepted from him by consensus for indeed the
way of the Salaf is nothing other than the truth”7
If one states that they are Salafī it is obligatory to accept this from them by
consensus.

6
Sahīh Muslim 1037
7
Majmū’ al-Fatāwā 4/49
The evidence for the statement of Ibn Taymiyyah () is the statement of Allāh
():

َّ ‫السبُ َل فَ تَ َف َّر َق بِ ُك أم َعن َسبِيهِ ِه ۚ ََٰذلِ ُك أم َو‬

‫صا ُكم بِ ِه لَ َعهَّ ُك أم‬ ُّ ‫يما فَاتَّبِعُوهُ َوََل تَ تَّبِعُوا‬ ِ ِ ِ َّ ‫﴿ َوأ‬
ً ‫َن ََٰه َذا ص َراطي ُم أستَق‬
﴾‫تَ تَّ ُقو َن‬
“Indeed, that is My Path—perfectly straight. So follow it and do not follow other ways, for they will
lead you away from His Way. This is what He has commanded you, so perhaps you will be conscious
˹of Allah˺.”8

This verse affirms that there is a perfectly straight path and there are other paths
which will take one away from the straight path.

Regarding the explanation of this verse, ‘Abdullāh Ibn Mas’ūd () said:
َ ‫يما َق‬ َّ ُ َ َ َ َ َ َّ ُ َ ًّ َ َ َّ َ َ ‫َ َّ َ ُ ُ َّ َ َّ َّ ُ َ َ ر‬
ً ‫اَّلل ُم رس َتق‬
‫ال‬ ِ ِ ‫اَّلل صَل اَّلل ُ عل َي ِه وسلم خطا بي ِد ِه ثم قال هذا سبيل‬ ِ ‫ُ"خط رسول‬
ُ ‫ُّ ُ ُ ِ َ َ ر َ ر َ َ ٌ ِ َّ َ َ ر َ ر َ ٌ َ ر‬ َ َ َّ َ َ ‫َّ َ َّ َ ر‬
‫ش َم ِال ِه ثم قال ه ِذ ِه السبل وليس ِمنها س ِبيل ِإَل علي ِه شيطان يدعو‬ َ ِ ‫و‬ ‫ه‬
ِ ‫ن‬ ِ ‫ي‬ ‫م‬
ِ ‫ي‬ ‫ثم خط عن‬
َّ َ َ ُ ُ
ُّ ‫وه َوَل تتب ُعوا‬ َّ َ َ
ً ‫ِصاط ُم رستق‬ َ َ َّ َ
َ َ َّ ‫ر‬ ُ َ
"‫الس ُب َل‬ ِ ‫يما فات ِبع‬ ِ َ
‫ِإلي ِه ثم قرأ و ِإن هذا ِ ِ ي‬
“The Messenger of Allah, peace and blessings be upon him, drew a line in the sand with his hand and
he said: This is the straight path of Allah. Then: the Prophet drew lines to the right and left, and he
said: These are other paths, and there is no path among them but that a devil is upon it calling to its
way. Then the Prophet recited the verse: Verily, this is the straight path, so follow it and do not
follow other ways.”9
The Prophet, drew a diagram, as he wanted to clearly explain the verse to the
companions. The division of the Ummah is an important matter, so the Prophet left
the Companions upon clarity. He () instructed us to follow the straight path.

Allāh () said:

َِّ ‫ت‬ َ ‫َج ًيعا َوََل تَ َف َّرقُوا ۚ َواذأ ُك ُروا نِ أع َم‬ َِّ ‫صموا ِِبب ِل‬
‫َّي قُهُوبِ ُك أم‬ َ َّ‫اَّلل َعهَأي ُك أم إِ أذ ُكنتُ أم أَ أع َد ًاء فَأَل‬
َ ‫َ بَ أ‬ َِ ‫اَّلل‬ ‫﴿ َوا أعتَ ِ ُ َأ‬
‫يَتِِه لَ َعهَّ ُك أم‬ َّ ‫َّي‬
َ ‫اَّللُ لَ ُك أم‬ ُ َِ‫ك يُب‬ َ ِ‫َصبَ أحتُم بِنِ أع َمتِ ِه إِ أخ َو ًاًن َوُكنتُ أم َعهَ َٰى َش َفا ُح أف َرةٍ ِم َن النَّا ِر فَأَن َق َذ ُكم ِم أن َها ۗ َك ََٰذل‬
‫فَأ أ‬
﴾‫َتَأتَ ُدو َن‬
“And hold firmly to the rope of Allah and do not be divided. Remember Allah’s favour upon you
when you were enemies, then He united your hearts, so you—by His grace—became brothers. And
you were at the brink of a fiery pit and He saved you from it. This is how Allah makes His revelations
clear to you, so that you may be ˹rightly˺ guided.”10

8
al-An’ām: 153
9
Musnad Ahmad
10
Āl-‘Imrān: 103
In this Āyah, Allāh first instructed us to hold onto His rope and then he prohibited
division. This is because unity is only found when we hold onto the rope of Allāh. If
we attempt to hold on to anything else e.g. the intellect, then everyone’s perception
and way of thinking is different, whose intellect will be the deciding factor? Therefore,
if one is in search of unity, then the Qur’ān and Sunnah are the deciding factors.
This is supported by numerous Āyāt.

Allāh () said:

َِّ ََ ِ‫﴿وما ا أخت هَ أفتم فِ ِيه ِمن َشي ٍء فَحكأمه إ‬

﴾‫اَّلل‬ ُُ ُ ‫أ‬ ‫ََ َ ُأ‬
“˹Say to the believers, O Prophet˺: Whatever you may differ about, its judgment rests with Allah.”11

Allāh () said:

ِ َِّ ََ ِ‫﴿فَِإن تَ ن َاز أعتم ِِف َشي ٍء فَ ردُّوه إ‬

‫َح َس ُن‬ َ ِ‫َّلل َوالأيَ أوم أاْل ِخ ِر ۚ َٰذَل‬
‫ك َخ أْيٌ َوأ أ‬
َِّ ‫ول إِن ُكنتم تُ أؤِمنو َن ِِب‬
ُ ‫ُأ‬ ِ ‫الر ُس‬
َّ ‫اَّلل َو‬ ُ ُ ‫أ‬ ‫َ ُأ‬
ً ‫َأَت ِو‬
﴾‫يل‬
“Should you disagree on anything, then refer it to Allah and His Messenger, if you ˹truly˺ believe in
Allah and the Last Day. This is the best and fairest resolution.”12

If one is truly a believer they will look for answers and seek solution of their
differences in the Qur’ān and Sunnah.

Allāh () said:

ِ ِ ِ ِ ِ َّ َ َ‫اْلس ََلم ۗ وما ا أخت ه‬ َِّ ‫الدين ِعن َد‬

ِ
‫أم بَ أغيًا بَ أي نَ ُه أم ۗ َوَمن‬ َ ‫اب إََِّل من بَ أعد َما َج‬
ُ ‫اء ُه ُم الأعه‬ َ ‫ين أُوتُوا الأكَت‬ َ ‫َ الذ‬ َ َ َ ُ ‫اَّلل أِ أ‬ َ ‫﴿إِ َّن‬
ِ ‫يع ا أْلِس‬ َِّ ‫ت‬
َّ ‫اَّلل فَِإ َّن‬ ِ َ‫ي أك ُفر ِِب‬
﴾‫اب‬ َ ُ ‫اَّللَ َس ِر‬ َ ‫َ أ‬
“Certainly, Allah’s only Way is Islam. Those who were given the Scripture did not dispute ˹among
themselves˺ out of mutual envy until knowledge came to them. Whoever denies Allah’s signs, then
surely Allah is swift in reckoning.”13

The only Dīn accepted by Allāh is Islam. As explained, Salafiyyah is Islam in its
complete and correct form.

11
al-Shūrā: 10
12
al-Nisā: 59
13
Āl-‘Imrān: 19
Allāh () said:

﴾‫ول فَ ُخ ُذوهُ َوَما َْنَا ُك أم َع أنهُ فَانتَ ُهوا‬

ُ ‫الر ُس‬
َّ ‫يَت ُك ُم‬
َ ‫﴿ َوَما‬
“Whatever the Messenger gives you, take it. And whatever he forbids you from, leave it.”14

Allāh () said:

﴾‫﴿ َوإِن تُ ِطيعُوهُ َتَأتَ ُدوا‬

“And if you obey him, you will be ˹rightly˺ guided.”15

Allāh () also said:

﴾‫اء ۗ قَهِ ًيَل َّما تَ َذ َّك ُرو َن‬ ِ ِِ ِ ِ ِ ِ ِ

َ َ‫﴿اتَّب ُعوا َما أُن ِز َل إِلَأي ُكم من َّرب ُك أم َوََل تَ تَّب ُعوا من ُدونه أ أَولي‬
“Follow what has been sent down to you from your Lord, and do not take others as guardians
besides Him. How seldom are you mindful!”16

This demonstrates that one is to follow the Qur’ān, Sunnah and Ijmā’. One is not
required to follow individual scholars.

Allāh () said:

ِ َّ ِ ِ ٍِ
َ ‫اك َعهَ َٰى َش ِر َيعة م َن أاْل أَم ِر فَاتَّب أع َها َوََل تَ تَّب أع أَ أه َو َاء الذ‬
﴾‫ين ََل يَ أعهَ ُمو َن‬ َ َ‫﴿ ُُثَّ َج َعهأن‬
“Now We have set you ˹O Prophet˺ on the ˹clear˺ Way of faith. So follow it, and do not follow the
desires of those who do not know ˹the truth˺.”17

This verse indicates that anyone who is not upon the Sharī’ah is from the people who
do not know.
Salafiyyah entails following and surrendering to the commands of the Messenger
() and His Companions in all of the religion; Aqīdah and Fiqh.

Allāh () connected the truth to following the Companions and treading upon their
path. Allāh () obligated us to take this religion from them through their
transmissions and their understanding. In the same manner as we accept their
transmission of the two revelations; the Qur’ān and the Sunnah, we accept their
understanding of the two revelations.

14
al-Hashr: 7
15
al-Nūr: 54
16
al-A’rāf: 3
17
al-Jāthiyah: 18
Allāh () said:

﴾‫يمنتُم بِ ِه فَ َق ِد ا أهتَ َدوا‬ ِ

َ ‫﴿فَِإ أن ي َمنُوا ِِبثأ ِل َما‬
“So if they believe in what you believe, then they will indeed be ˹rightly˺ guided.”18

The Prophet () stated in a hadīth which has been narrated by sixteen
companions – reaching the level of Tawātur – which is known as the hadīth of
splitting:
َّ
َ ‫ ق‬.‫النار‬ َ ُ ‫ْ َ َّ َ ر َ َ َ ر‬ ٌ َ َ َ ً َ ‫َ َ ر َ َ َّ ُ َّ َ َ َ َ َ َ َ ر َ ر‬
‫يل‬ ِ ِ ‫احد َة ِ يف ال ْجن ِة و ُِثنت ِان وسبعون ِ يف‬
ِ ‫"لتف ِيقن أم ِ يت عَل ثال ٍث وسب ِع ْي ِفرقة فو‬
َ َ َ : َ ‫َ َ ُ َ َّ َ ر ُ ر‬
"‫اَّلل من هم قال الجماعة‬ ِ ‫يا رسول‬
“My nation will split into seventy-three sects, one of which will be in Paradise and seventy-two in
Hell. It was said: O Messenger of Allah, who are they? He said: The Jamā’ah.”19

The only Jamā’ah who were present during that time were the Companions ().

In another narration, the Prophet () said:

َ ‫َ ََ َ َ ر َ َ ر‬
"‫ان‬
‫"ما أنا علي ِه وأصح ِ ي‬
“That which me and my Companions are upon”20

Therefore, if one wants to be from the saved group, they have to take the path of the
Prophet () and his companions. This is where salvation lies. If one has this
description, then regardless of where they are from, they are amongst the saved sect.
This hadīth informs us that the Ummah are going to be divided into seventy-three
sects. Seventy-two will be in the hell-fire and one will be in heaven. These seventy-
two misguided groups are subdivisions of five main sects:
1. Khawārij
2. Rāfidah
3. Qadariyyah
4. Murji’ah
5. Sūfiyyah

18
al-Baqarah: 137
19
Sunan Ibn Mājah
20
Sunan al-Tirmidhī, al-Mu’jam al-Kabīr, and others.
Irbād Ibn Sāriyah () narrated that the Prophet () said:
َ َ ُ ْ َّ َّ ُ َ َ َ ًَ ‫ر‬ َ َ ُ ‫َ َّ ُ َ ر َ ر ر‬
‫ش ِمنك رم ب رع ِدي ف َس َْ َيى اخ ِتالفا ك ِث ْ ًيا ف َعل ريك رم ِب ُسن ِ َ يت َو ُسن ِة الخلف ِاء‬ ‫"ف ِإنه من ي ِع‬
ُ َّ َ ُ َ َ ‫ر‬ ُ َّ َّ َ َ َ ُّ َ َ ُ
ُ ‫الراشدين ت َم َّسكوا بها َوعضوا عل ريها بالن َواجذ َوإياك رم َو ُمحدثات األ‬ َ َ َ ‫ْال َم رهد ِّي‬
‫ور ف ِإن ك َّل‬ ِ ‫م‬ ِ ِ ِ ِ ِ
َّ ‫ي‬ ْ ِ
ٌ ِ َ َ َ َ ‫ُ ِ ر َ َ ر َ ٌ َ ُ َّ ِ ر‬
"‫محدث ٍة ِبدعة وكل ِبدع ٍة ضاللة‬
“For those of you who live after me will see great disagreement. You must then follow my sunnah
and that of the rightly-guided caliphs. Hold to it and stick fast to it. Avoid newly-invented matters,
for every newly-invented matter is an innovation, and every innovation is misguidance.”21

After the Prophet () informed the Companions of the problem, he told them
the solution. The solution is to hold onto his Sunnah and the Sunnah of the rightly
guided caliphs with ones molar teeth. The Prophet then directed us to stay away from
the path which opposes his path and the path of his companions which are Bid’ah.
The Prophet () commanded us to hold with our molar teeth because if ones
holds onto it loosely they may fall susceptible to innovations. At times it may be
difficult to hold on firmly as the Prophet () said:
‫ر‬ َ ْ ََ َْ َ ََ ‫ر‬ ُ َّ ٌ ََ َّ َ َ َ ْ َ
"‫ض عَل الجم ِر‬
ِ ‫يهم عَل ِدي ِن ِه كالق ِاب‬ِ ‫اس زمان الص ِابر ِف‬
ِ ‫"يأ ِ ين عَل الن‬
“A time of patience will come to people in which adhering to one’s religion is like grasping a hot
coal.”22

21
Sunan Abī Dāwūd
22
Sunan al-Tirmidhī
 CHAPTER TWO

Wisdom Is The Lost Property of The Believer

The truth is accepted from anyone, regardless of whether they are from ones allies
or enemies.

As the famous saying goes:

"‫"الحكمة ضالة المؤمن أن وجدها أخذ بها‬

“Wisdom is the lost property of the believer; wherever he finds it he takes it”

The truth is accepted from anyone; young, old, ally or enemy. They are all accepted
and taken on board. One should pay particular importance to their critics and not
ignore them under the guise that they have an ulterior motive or they are jealous.
This is because ones enemies are in the best position to see ones faults, whereas
those people one is around do not notice these specific discrepancies. The true
believer takes these criticisms and reflects over their own situation.
Some of the scholars say:

"‫بصية بعيوب المنقود‬

ْ ‫"ع ْي الناقد عادة‬
“The eye of the critic is well-aware of the faults of the criticised”

Due to this, if what ones critics are saying is true, then it is obligatory that one
accepts it. If it is false, then it is rejected due to the fact that it is incorrect, not due
to who said it. If a person has spoken the truth, then it is not for someone to reject
their statement because they differ with their ideology, methodology or for any other
reason.

An evidence for this is that the Prophet Muhammad () affirmed a statement
the Jews made regarding the believers:

ِّ‫ َو َذ َك َر َذ ِل َك ِل َّلنت‬.‫اَّلل َو َش َاء ُم َح َّم ٌد‬

ُ َّ ‫ون َما َش َاء‬ َ ُ ُ َ َ ُ ‫ر َ ْ َ ر ُ َ ر ُ ر َ ر َ َ َّ ُ ر ُ ْر‬
‫" ِنعم القوم أنتم لوال أنكم تشكون تقول‬
‫ِي‬
َ‫اَّلل ُث َّم َشاء‬
ُ َّ ‫ولوا َما َش َاء‬ ُ ُ ‫َ َ َ َِ َ َ َّ ر ُ ر ُ َ ر ُ َ َ ُ ر‬
‫اَّلل ِإن كنت ألع ِرفها لكم ق‬ ِ ‫ أما و‬:‫صَل هللا عليه وسلم ـ فقال‬
ٌ َّ َ ُ
"‫محمد‬
“What good people you would be if only you were not committing Shirk. For you say: What Allah
wills and Muhammad wills. He mentioned that to the Prophet (‫ )ﷺ‬and he said: "By Allah, I am aware
of that. Say: What Allah wills then what Muhammad wills.”23

The Prophet () affirmed the criticism of the Jews regarding the statement
made by the Muslims. The Jews criticised the Muslims, not from the angle of
sincerely wanting good for the Muslims, but rather they merely wanted to point out

23
Sunan Ibn Mājah
the faults in the Muslims. Despite this, the Prophet affirmed and acknowledged their
criticism.
There are many different reasons and forms in which people reject the truth. Some
of the manners in which people reject the sincere advice they are given is in the
following ways:

 ‘I’ve grown out of criticism and debunking’ – this is a way of stating that they
are above criticism.
 ‘In Shā Allāh, those criticising will grow out of this’
 ‘Don’t try to build your legacy on refuting others’
One of the reasons why they reject the sincere advice given to them is that:

 They assessed the state of the person before assessing the advice which was
given. Due to the affairs of that individual e.g. age, ethnicity, colour,
credentials or association, they do not look at the advice that is given. If the
advice comes from their friend they take it into consideration, and if the advice
is from their enemy they do not pay it any attention.
 It is a form in which Shaytān prevents a person from accepting and benefiting
from the sincere advice.
 They are from the arrogant. Those who are persistent on their mistakes, and
do not accept their short-comings. Therefore, these people belittle those who
advise them and aim to divert the masses from them. They do this by giving
them derogatory names, criticising their ‘Aqīdah or Manhaj, and questioning
their intentions.
These are common traits found in many people – May Allāh protect us from this.
Those who do not want to accept the truth when it is gifted to them. Nor do they
surrender; as is the state of those whom Allāh () mentioned:

﴾‫اَّلل َوَر ُسولِ ِه لِيَ أح ُك َم بَ أي نَ ُه أم أَن يَ ُقولُوا ََِس أعنَا َوأَطَ أعنَا‬
َِّ ََ ِ‫﴿إِ ََّّنَا َكا َن قَ و َل الأم أؤِمنَِّي إِ َذا دعوا إ‬
ُُ َ ُ ‫أ‬
“The only response of the ˹true˺ believers, when they are called to Allah and His Messenger so he
may judge between them, is to say, “We hear and obey.” It is they who will ˹truly˺ succeed.”24

The true believer, when the truth is proposed to them, they hear and obey without
argumentation. Rather, if someone informs you of your faults, they should be
thanked. Especially if the criticism was with knowledge and good etiquettes. If this
garment is lacking, then still accept the advice as it is your lost property.

24
al-Nūr: 51
Imām Muhammad Ibn ‘Abdul-Wahhāb () said to his opponents:

‫ وما‬،‫أن متبع ألهل العلم‬

‫ ي‬،‫"وأنا أشهد هللا ومالئكته وأشهدكم عَل دين هللا ورسوله‬
‫والعي؛‬
ْ ‫أن أقبل عَل الرأس‬‫ وأنا أشهد هللا ي‬،‫ فبينوا يل‬،‫عت من الحق وأخطأت فيه‬
‫غاب ي‬
"‫خي من التمادي يف الباطل‬ ْ ‫والرجوع إل الحق‬
“I bear witness to Allāh, His angels and I testify to you upon the religion of Allāh and His Messenger,
that I am a follower of the people of knowledge. Those affairs in which the truth if hidden for me or I
am mistaken in then clarify it to me. I bear witness in Allāh that I will accept this with pleasure. For
returning to the truth is better than remaining in falsehood”25

25
al-Rasā’il al-Shakhsiyyah (Muhammad Ibn ‘Abdul-Wahhāb) p.42
 CHAPTER THREE

Important Characteristics

Knowledge and Justice

Any individual aiming to solve the problems of the Muslims has to adorn themselves
with three qualities. Knowledge, justness and fairness.

Allāh () informed us that he created humans with two base qualities:

ُ‫نسا ُن إِنَّه‬ ِ‫َّي أَن َأَي ِمهأنَ َها َوأَ أش َف أق َن ِم أن َها َو َمَحَهَ َها أ‬
َ ‫اْل‬
ِ َ‫ض وا أْلِب‬
َ ‫ال فَأَبَ أ‬ ِ َّ ‫ضنَا أاْلَمانَةَ َعهَى‬
َ ِ ‫الس َم َاوات َو أاْل أَر‬ َ ‫﴿إِ ًَّن َع َر أ‬
﴾‫ول‬ً ‫وما َج ُه‬ ً ُ‫َكا َن ظَه‬
“Indeed, We offered the trust to the heavens and the earth and the mountains, but they ˹all˺
declined to bear it, being fearful of it. But humanity assumed it, ˹for˺ they are truly wrongful and
ignorant”26

These two qualities are ignorance and oppression. Therefore, this is considered the
foundational state of the human. Throughout our lives, we are working to remove
our ignorance and oppressive nature.

Allāh () stated that if these two qualities are removed from a person, they will
acquire leadership in the religion.

Allāh () said:

﴾‫ص ََبُوا َوَكانُوا ِِب ََتَِنا يُوقِنُو َن‬ ِ ِ

َ ‫﴿ َو َج َعهأنَا م أن ُه أم أَئ َّمةً يَ أه ُدو َن ِِب أَم ِرًَن لَ َّما‬
“We raised from among them leaders, guiding by Our command, when they patiently endured and
firmly believed in Our signs.”27

This shows us that if the human removes the two previous qualities, and adorns
themselves with that which opposes it; patience and certainty, they will become
leaders in the religion. To remove ignorance, one needs to have knowledge which will
allow them to have certainty. To remove oppression, one needs to be able to have
patience.

26
al-Ahzāb: 72
27
al-Sajdah: 24
Ibn Taymiyyah () said:

ِّ َّْ ‫يه َع َد ُم ْال ِع ْلم َو َم ري ُل ُه َإل َما َي ره َو ُاه ِم رن‬ ُ ‫األ رص‬ َ‫َ ر ر َ ُ ُ َ َ ُ ً َ ُ ً َ ر‬
‫الش‬ ِ ِ ‫ف‬ ‫ل‬ ‫اْلنسان خ ِلق ظلوما جهوَل ف‬ ‫"و‬
َ َ َ ُ َ َ ‫ِ َ َ َّ َ ُ ر‬ ‫َ ر ُ ُ َ َ ر‬ ُ ُ َ َّ َ ُ ْ َ ً َ ُ ِ َ ‫ََ ر‬
‫فيحتاج د ِائما إل ِعل ٍم مفص ٍل َيزول ِب ِه جهله وعد ٍل ِ يف محب ِت ِه وبغ ِض ِه و ِرضاه وغض ِب ِه‬
ُ َ ‫َُ ُ ُ َ ُ ُ َ ر‬ ُ َ َ ََ َ ‫َوف رع ِل ِه َو َت ررِك ِه َوإ رع َطا ِئ ِه َو َم رن ِع ِه َوأ ْك ِل ِه َو ُْ ر‬
‫ش ِب ِه َون رو ِم ِه َويقظ ِت ِه فك ُّل َما يقوله َوي رع َمله يحتاج‬ ِ
َّ َ ُ ْ ْ ْ ‫ُ ْ َ ُ َ ر َ ر َ ُ َّ َّ ُ َ َ ر‬ َُ ‫َ ر َ ُ َ َ ر‬ َُ ِ ْ َ
‫اف ظلمه ف ِإن لم يمن اَّلل علي ِه ِبال ِعل ِم المفص ِل‬ ‫جهله وع رد ٍلْ يَن ِ ي‬ ‫اف‬‫يه رإل ِ ْعل ٍ َم ين ِ ي‬ ِ ْ ‫ِف‬
َ ‫ُْ ر‬ ِّ ‫ر‬ َ ُ ‫ر‬ َ َ ْ ُّ َ ‫ر‬ َ َ َّ ُ َ َ
"‫يم‬ ِ ‫اط المست ِق‬
َ
ِ ‫الض‬ ‫يه ِمن الجه ِل والظل ِم ما يخ ُرج ِب ِه عن‬ ِ ‫والعد ِل المفص ِل كان ِف‬
“The human was created oppressive and ignorant. The default position regarding the human is
absence of knowledge and inclination to that which they desire from evil. Therefore, they are in
continuous requirement for detailed knowledge which removes ignorance and justness in their love,
hate, pleasure, anger, doing [things], leaving off [things], giving, preventing, eating, drinking,
sleeping and waking up. In everything one says and does it requires within it knowledge which
negates ignorance and justice which negates oppression. If Allāh has not blessed one with detailed
knowledge and detailed justice, then within that person is ignorance and oppression which will exit
them from the straight path.”28

These two characteristics are a distinct quality of the Salafi’s/Ahl al-Sunnah.

28
Majmū’ al-Fatāwā 14/38
 Stay Away From Extremism

In Islam there are two forms of extremism:

1. Exaggeration
2. Negligence
Both of these are considered extremism and one is to stay away from them.

In Sūrah al-Fātihah, we ask Allāh to guide us to the straight path:

ِ ِ ‫ض‬ ِ َّ ِ ِ ‫الصرا َط ال‬

ِ ِ
َ ‫وب َعهَأي ِه أم َوََل الضَّال‬
﴾‫َّي‬ ُ ‫ت َعهَأي ِه أم غَ أِْي ال َأم أغ‬
َ ‫ين أَنأ َع أم‬
َ ‫ ص َرا َط الذ‬- ‫يم‬
َ ‫أم أستَق‬
ُ َ ‫﴿ا أهد ًَن‬
“Guide us along the Straight Path, the Path of those You have blessed—not those You are displeased
with [the Jews], or those who are astray [the Christians].”29

The Prophet () explained that those whom Allāh is angry with are the Jews,
and those whom Allāh considered astray are the Christians. The problem the
Christians and Jews fell into is that they did not combine between beneficial
knowledge and righteous actions.
1. The Christians lacked knowledge but performed many actions based upon
ignorance. Therefore, they fell into extremism in exaggeration.
2. The Jews had knowledge but did not act upon this knowledge. Therefore
they fell into extremism in negligence.
We ask Allāh () to guide us to the path which does not have extremism in
exaggeration nor negligence; which is the combination of beneficial knowledge and
righteous actions. Ahl al-Sunnah wal-Jamā’ah stay away from both types of
extremism in every aspect of the religion.

Allāh () said:

َِّ ‫ول‬
‫اَّلل‬ ُ ‫يسى ابأ ُن َم أرََيَ َر ُس‬ ِ ‫اَّلل إََِّل ا أْل َّق ۚ إِ ََّّنَا الأم ِس‬
َِّ ‫اب ََل تَ أغهُوا ِِف ِدينِ ُكم وََل تَ ُقولُوا عهَى‬ ِ ‫﴿َ أَ أهل ال‬
ِ َ‫أكت‬
َ ‫يح ع‬ ُ َ َ َ َ‫أ‬ َ َ
﴾ۚ ٌ‫َّلل َوُر ُسهِ ِه َوََل تَ ُقولُوا ثَََلثَة‬
َِّ ‫وَكهِمته أَلأ َقاها إِ َ ََٰ مرََي وروح ِم أنه فَ ِآمنوا ِِب‬
ُ ُ ٌ َُ َ ‫َأ‬ َ َُُ َ
“O People of the Book! Do not go to extremes regarding your religion; say nothing about Allah
except the truth. The Messiah, Jesus, son of Mary, was no more than a messenger of Allah and the
fulfilment of His Word through Mary and a spirit ˹created by a command˺ from Him. So believe in
Allah and His messengers and do not say, “Trinity.””30

29
al-Fātihah: 6-7
30
al-Nisā: 171
Extremism in this verse entails both in exaggeration and negligence. This is proven
by the context of the verse, regarding Jesus, the son of Mary:
1. Exaggeration: The Christians fell into exaggeration by exceeding his role as a
Prophet and worshipped him.
2. Negligence: The Jews fell into negligence by undermining his Prophethood.
The truth falls between these two paths.
Imām al-Qurtubī and Imām al-Shanqītī both understood extremism in this verse to
mean both; exaggeration and negligence.

Imām al-Shanqītī () said:

"‫المنه عنه شامال للتفريط واْلفراط‬

‫ي‬ ‫"فيكون الغلو‬
“Therefore, the extremist which is prohibition includes both negligence and exaggeration.”31

The Prophet () said:

ِّ َ َ ‫َ َّ ُ َ ر َ َ َ ر‬
ُّ ‫ان َق رب َل ُك رم ْال ُغ ُل‬ ِّ َّ ‫اس إ َّيا ُك رم َو ْال ُغ ُل‬ َّ َ ُّ َ َ
ُ ‫الن‬
"‫ين‬
ِ ‫الد‬ ‫ف‬
‫ِي‬ ‫و‬ ‫ك‬ ‫ن‬ ‫م‬ ‫ك‬ ‫ل‬ ‫ه‬ ‫أ‬ ‫ه‬ ‫ن‬ ‫إ‬ ‫ف‬
ِ ِ‫ين‬‫الد‬ ‫ف‬
‫ِي‬ ‫و‬ ِ ‫"يا أيها‬
“O people, beware of exaggeration in religion, for those who came before you were destroyed by
exaggeration in religion.”32

As we have explained, the nations before us either came with extreme exaggeration
or negligence.

Allāh () says:

ِ ‫ك وََل تَطأغَوا ۚ إِنَّهُ ِِبَا تَ أعمهُو َن ب‬

﴾ٌ‫صْي‬ َ َ ‫أ‬ َ َ ‫ب َم َع‬ َ ‫استَ ِق أم َك َما أ ُِم أر‬
َ ‫ت َوَمن ََت‬ ‫﴿فَ أ‬
“So be steadfast as you are commanded ˹O Prophet˺, along with those who turn ˹in submission to
Allah˺ with you. And do not transgress. Surely He is All-Seeing of what you ˹believers˺ do.”33

In this verse, Allāh mentions those who are negligent (those who are repenting) and
those who are exaggerating (transgressors). We are commanded to be steadfast,
between these two paths. The middle path is based upon that which we were
commanded, i.e. the Qur’ān and Sunnah. It is not based upon logic or the opinions
of people.

31
Adwā al-Bayān 1/323
32
Sunan Ibn Mājah
33
Hūd: 112
The Arab poet said:

"‫طرف قصد األمور ذميم‬ ‫شء من األمر واقتصد *** كال‬ْ

‫ي‬ ‫"وِل تغل يف ي‬
“Do not exaggerate in any affair, and be balanced *** for both sides of that which is the balanced
affair, are blameworthy”

Ibn Taymiyyah () said:

َ ْ َ ‫ََ ر ر ر‬ َ ‫ر ر‬ َّ ُّ ُ ‫َ َ ر‬
"‫اْلسَل ِم ِ يف ال ِمل ِل‬
ِ ‫اْلسَل ِم؛ كأه ِل‬
ِ ‫"وأهل السن ِة ِ يف‬
“Ahl al-Sunnah [are in the middle] in Islam; like the people of Islam [are in the middle] in the
remaining religions.”34

‘Alī Ibn Abī Tālib () said:

َ ْ ُ ‫ََر ُ َر‬ َّ ُ ُ َ ْ َ ُ َ ‫َ َ َّ َ ُ ر َ ر‬ َّ ُ ‫َ ر‬
"‫ال‬
ِ ‫غ‬ ‫ال‬ ‫م‬‫ه‬ ‫ي‬ ‫ل‬‫إ‬
ِ ِ ِ ‫ع‬‫ج‬‫ر‬‫ي‬‫و‬ , ‫ال‬
‫ِي‬ ‫الت‬ ‫م‬‫ه‬ ‫ب‬
ِِ ‫ق‬ ‫ح‬‫ل‬ ‫ي‬ ‫ط‬ ‫س‬‫و‬‫األ‬ ‫ط‬ ‫م‬‫الن‬ ‫ا‬ ‫ذ‬ ‫ه‬ ‫اس‬
ِ ‫الن‬ ‫"خ ْي‬
“The best of people are those in the middle; the negligent one connects with them, and the
exaggerating one returns to them.”35

Hasan al-Basrī () said:

َ ْ َ َ ْ َ ‫َ َ َ َّ ُ َ َ ر َ ُ َ َ ر‬
:
َّ َّ َ ‫ُ َّ ُ ُ ر‬
"‫اف‬
ِ ‫ال والج‬‫ِي‬ ‫غ‬ ‫ال‬ ‫ي‬ْ ‫ب‬ ‫ا‬‫م‬‫ه‬ ‫ن‬‫ي‬ ‫ب‬ ‫و‬ ‫ه‬ ‫َل‬ ‫إ‬ ‫ه‬
ِ ِ‫ل‬‫إ‬ ‫َل‬ ‫ي‬ ‫ذ‬
ِ ‫ال‬ ‫اَّلل‬
ِ ‫ و‬- ‫"سنتكم‬
“By Allāh – whom there is no deity worthy of worship except him – your Sunnah is between
exaggeration and negligence.”36

al-Awzā’ī () said:

‫ وإما إل مجاوزة‬،‫وتقصي‬
ْ ‫ إما إل تفريط‬،‫"ما أمر هللا بأمر إِل وللشيطان فيه نزغتان‬
"‫يبال الشيطان بأيهما ظفر‬
‫ وِل ي‬،‫وغلو‬
“Allāh did not command with any commandment except that Shaytān creates two paths; either to
negligence or either to exaggeration and exceeding the bounds. And Shaytān does not mind with
whichever he succeeds with”37

Many of the issues we see today are from those who are either extreme in negligence
of extreme in exaggeration.

34
Majmū’ al-Fatāwā 7/284
35
Musannaf Ibn Abī Shaybah
36
Sunan al-Dārimī
37
Mentioned in Maqāsid al-Hasanah by al-Sakhāwī and al-Uzla by al-Khattābī
 CHAPTER FOUR

The Scholars

Exaggeration With Regards To The Scholars

There are two ways in which people exaggerate regarding the Scholars:

1. Glorifying particular Scholars over the remaining people of knowledge.

Thereafter, they use this Scholar as a criteria for their love or hate of an individual.
When these people say: “The Scholars have said…” they do not intend the body of
Scholars wherever they may be around the world. Rather, they intend their specific
group of hand-picked Scholars.

Ibn Taymiyyah () refuted those who do this and said:

َ
‫{من‬ َ ‫ان َف َو َال َو َع َادى َع ََل ُم َو َاف َقته ف ْال َق رول َو ْالف رعل َف ُه‬
‫و‬
َ َ ‫َ َ ر َ َّ َ َ ر ً َ ً َ ر‬
‫"ومن نصب شخصا ك ِائنا من ك‬
ِ ِ ِ ِ ‫ر ِ َِ َ ِ ي‬ ُ ُ َ
َ ُ َ َ َّ
"‫ال ِذين ف َّرقوا ِدينه رم َوكانوا ِش َي ًعا} اْلية‬
“Anyone who chooses a person – whoever it may be – then bases their love and hate upon [an
individual] agreeing [with that Scholar] in his speech and actions. Then he is from: {those who have
divided their faith and split into sects} the verse.”38

Ibn Taymiyyah () also said:

ِّ‫النت‬ َّ َ ‫َ َ ر َ َ ر‬ َ ُ َ َ ُ َ َ َ َ ُ ‫َ َ ر َ َ َ َ ر ُ َ ِّ َ ر ُ َّ َ ر ً َ ر‬
‫اد َي عل َّيها َغ ْي ِ ي‬ ِ ‫"وليس ِألح ِد أن ينصب لْلمة شخصا يدعو إل طريقته ويوال ويع‬
َ َ ‫َ َّ َّ ُ َ َ ر َ َ َّ َ َ َ ِ ُ َ ِ ِّ َ َ ُ ر َ َ ً ُ َ ِ َ َ ر ِ ِ َ ُ َ ِ ي َ ر‬
‫ول ِه‬ ُ َ
ِ ‫اَّلل ورس‬ِ ‫ال علي ِه ويع ِادي غ ْي كَل ِم‬ ‫صَل اَّلل علي ِه وسلم وَل ينصب لهم كَلما يو‬
َ ُ ِّ َ ُ َ َّ َ ‫َ َ ر َ َ َ ر َ َ ر ر ُ َّ ُ َ ر َ َ ر ر َ ر ْ ِ ي‬
ً‫ون َل ُه رم َش رخ ًصا َأ رو َك ََلما‬ ‫وما اجتمعت علي ِه األمة بل هذا ِمن ِفعل أهل البدع ال ِذين ينصب‬
َ ُ َ ُ َ َ ‫َ ِ َ َ ِ َ ِ ْ َِ َ َ ر ْ َ ِّ ر‬ َ ُ ُ ُ ‫َر َ ر‬ َ ُ َُ
"‫ي األ َّم ِة ي َوالون ِب ِه عَل ذ ِلك الكَل ِم أو ِتلك النسب ِة ويعادون‬ ‫يف ِّرقون ِب ِه ْب‬
“It is not for anyone to place for the Ummah a person, calling them to his path, loving and hating
based upon him, other than the Prophet () . Neither should they place a statement by
which they love or hate upon, other than the speech of Allāh and his Messenger and that which the
Ummah have unanimously agreed upon. Rather, this is from the actions of the people of innovation.
Those who venerate a particular person or a statement through which they divide the Ummah. They
love someone based upon this statement or this affiliation and they hate [based upon it]”39

These people blindly-follow a particular scholar. If another individual from Ahl al-
Sunnah, loves and venerates the Scholar and accepts that which the Scholar says
that is in line with the Qur’ān or Sunnah, however, disagrees with him on certain
issues in which he has opposed the Qur’ān or Sunnah, these people will hate this
individual and boycott him.

38
Majmū’ al-Fatāwā 20/8
39
Majmū’ al-Fatāwā 20/164
 2. Racing to acquire the appraisal, pleasure and testimonials of specific
venerated Scholars.
These people run to specific self-chosen Scholars to gain his acceptance and
pardoning. They aim to prove their Salafism based upon the statement of this
Scholar. They also base the removal of others from Salafism on this Scholar.
These people have forgotten that the first person who appraises someone is Allāh
().

Allāh () says:

﴾ُ‫اَّللُ يُ َزكِي َمن يَ َشاء‬ ِ َّ

َ ‫﴿أَََلأ تَ َر إِ ََ الذ‬
َّ ‫ين يُ َزُّكو َن أَن ُف َس ُهم ۚ بَ ِل‬
“Have you ˹O Prophet˺ not seen those who ˹falsely˺ elevate themselves? It is Allah who elevates
whoever He wills.”40

The appraisal from Allāh () is of two types:

1. Appraisal of an individual
The appraisal of an individual is when a specific person has been textually praised
by name, for example, the ten companions promised paradise. These individuals, for
example, Abū Bakr () was praised by Allāh and his Messenger ().

2. Appraisal of a description

Allāh () praises a people who have specific qualities and characteristics. For
example, the believers. The believer has an appraisal from Allāh because Allāh has
praised Īmān. The people who are conscious of Allāh have an appraisal from Allāh
because Allāh has praised Taqwā. Those who fight in the cause of Allāh have an
appraisal from Allāh because Allāh has praised Jihād. These are all examples of an
appraisal of a description.
One should be aware that the appraisal of Allāh is always correct, however, the
appraisal of a Scholar may be correct or incorrect.

‘Umar () – the divinely-inspired – praised ‘Abd al-Rahmān Ibn Muljam who was
the killer of ‘Alī (). This appraisal from ‘Umar () was before ‘Abd al-Rahmān
Ibn Muljam killed ‘Alī (). ‘Abd al-Rahmān Ibn Muljam changed, therefore,
despite the appraisal of a Scholar an individual can change. The one who is
specifically named and praised by Allāh can never change. A description which Allāh
() has praised, the one who carries that characteristic will always be praised.

Those who exaggerate regarding the Scholars do not necessarily take into regard the
appraisal of Allāh, but rather place great importance and hasten to gain the appraisal
of the Scholar, repeating and renewing this appraisal every year.

40
al-Nisā: 49
 Negligence With Regards To The Scholars

There are two ways in which people are negligent regarding the Scholars:
1. Belittling the Scholars
There are those people who make statements to belittle the Scholars. For example,
“who are they?” “They do not know our reality” “Don’t return back to them” “They
have dodgy Fatwa’s” “Once upon a time they said coffee was impermissible and now
they say it’s permissible” and that which is similar. All of these statements are to
disparage and denigrate the Scholars.

Allāh () says:

ٍ ‫اَّلل الَّ ِذين يمنُوا ِمن ُكم والَّ ِذين أُوتُوا ال ِأعهأم َدرج‬
﴾‫ات‬ ََ َ َ َ‫أ‬ َ َ َُّ ‫﴿يَ أرفَ ِع‬
“Allah will elevate those of you who are faithful, and ˹raise˺ those gifted with knowledge in rank”41

Allāh () raised the people of knowledge above the level of the believers. Allāh has
placed the people of knowledge in this uplifted position. Therefore, no-one has the
right to take this position away from them.

Imām al-Qurtubī () said:

"‫"أنه يرفع هللا الذين أوتوا العلم عَل الذين آمنوا ولم يؤتوا العلم درجات‬
“[The meaning is] that Allāh has raised in rank the people of knowledge over those who believe and
do not have knowledge.”42

Imām al-Qazwīnī () said:

‫ى‬
‫وكرامتهم عظيمة‬...‫"اعلم أن درجة العلماء من أمة محمد صَل هللا عليه وسلم‬
ْ ‫ وأوصيكم‬.‫ولحومهم مسمومة من شمها مرض ومن أكلها سقم‬
‫معش الناس والملوك‬
‫خيا فمن عظمهم فقد عظم هللا سبحانه وتعال ورسوله ومن أهانهم فقد‬ ْ ‫بالعلماء‬
‫أهان هللا تعال ورسوله أولئك ورثة األنبياء عليهم الصالة والسالم وصفوة األولياء‬
‫شجرة طيبة أصلها ثابت وفرعها يف السماء ذلك فضل هللا يؤتيه من يشاء وهللا ذو‬
"‫الفضل العظيم‬
“Know, that the status of the Scholars in the Ummah of Muhammad ()…and their honour
is great. Their flesh is poisonous. Anyone who smells it becomes sick and anyone who eats it is
poisoned. I advise you – mankind and leaders – to be good with the Scholars. For whoever glorifies
them has glorified Allāh and His messenger and whoever disgraces them has disgraced Allāh and His
Messenger. [The Scholars] are the inheritors of the Prophets (‫ )عليهم الصالة والسالم‬and the purest of

41
al-Mujādilah: 11
42
Tafsīr al-Qurtubī
 the allies [of Allāh], they are a good tree; whose root is firm and its branches reach the sky. This is
the favour of Allah. He grants it to whoever He wills. And Allah is the Lord of infinite bounty.”43

Ibn ‘Asākir () said:

‫ وعادة هللا يف هتك أستار‬،‫"أن لحوم العلماء – رحمة هللا عليهم – مسمومة‬
"‫منتقصيهم معلومة‬
“the flesh of the scholars, may Allah be merciful with them, is poison. And Allah’s established way of
tearing down the screen of those who attack the scholars is well-known.”44

Ibn ‘Asākir () also said:

ْ َ َّ َ َّ َ ‫"وكل من أطلق ل َسانه ف ْال‬
"‫علماء بالثلب باله اَّلل عز َوج َّل قبل َموته ِب َم روت القلب‬ ‫ِي‬ ِ
“Whoever slanders the scholars with his tongue; Allāh will test him with the death of his heart
before his death.”45

Many people who have become misguided, when it is looked through their biography,
one notices that they would denigrate and belittle the Scholars. Debasing the people
of Allāh.

The Prophet () said:

َ ْ ُ ُ‫ََ ر َر‬ َ َ ‫َّ َّ َ َ َ ر‬
"‫ال َمن عادى ِ يل َو ِل ًّيا فقد آذنته ِبالح رر ِب‬‫" ِإن اَّلل ق‬
“Indeed Allāh said: Whoever shows hostility to a friend of mine, I have declared war upon him.”46

Imam al-Tūfī () stated that Allāh chooses the people of knowledge as he chose
the Scholars, and then he recited the verse:

﴾ُ‫ث َأَي َع ُل ِر َسالَتَه‬ َّ ﴿

ُ ‫اَّللُ أَ أعهَ ُم َح أي‬
“Allah knows best where to place His message”47

During the time of the previous nations, whenever a Prophet would die, another
Prophet would be sent. However, in the Ummah of Muhammad (), after the
death of the Prophet Muhammad (), there would be no Messenger after him.
Therefore, those left to convey his message are the Scholars.

43
Mufīd al-‘Ulūm p.329
44
Tabyīn Kadhib al-Muftarī p.29
45
Tabyīn Kadhib al-Muftarī p.425
46
Sahīh al-Bukhārī 6137
47
al-An’ām: 124
That is why the Prophet () said:
ُ َ َ َ ‫ُ ْ ْ َ ر‬ َ َ َ ُ ُ َ ‫َّ ر َ ر‬ ‫َ ُ ر َر‬ َ ْ َّ
‫" َو ِإن ال ُعل َم َاء َو َرثة األن ِب َي ِاء َو ِإن األن ِب َ َي َاء ل رم ي َو ِّرثوا ِدين ًارا َوَل ِد رره ًما َو َّرثوا ال ِعل َم ف َمن أخذه‬
ٍّ َ َ َ
"‫أخذ ِبحظ َو ِافر‬
“The scholars are the inheritors of the Prophets. They do not leave behind gold or silver coins, but
rather they leave behind knowledge. Whoever has taken hold of it has been given an abundant
share.”48

The Originators of Belittling The Scholars

Imām al-Shātibī () mentions:

َ َ ََ ُ ُ ‫ر‬ َ َ َ َ َّ َ ‫ُ ر ُ َ َ َ ر ً َ ر ْ ُ ر‬ َّ َ َ
‫ أَل ت رس َم ُعون؟ َما‬:‫ال ع رم ُرو بن ع َب ري ٍد‬‫ فق‬- ‫ يع ِ يت المع ِي ِ يل‬- ‫اصل بن عط ٍاء يوما‬
ِ ‫"تكل َم َو‬
ٌ َْ َ ُ َ َّ َ َ َ‫ر‬ َ ‫ر‬ َ ْ ََ
"‫ ِإَل ِخ ررقة ح ريض ُملقاة‬- ‫ ِعند َما ت رس َم ُعون‬- ‫كَل ُم الح َس ِن َواب ِن ِس ْ ِيين‬
“Wāsil Ibn ‘Atā49 – the Mu’tazilī - was speaking one day, and ‘Amr Ibn ‘Ubayd said: Do you not hear?
What do you hear from the speech of al-Hasan and Ibn Sīrīn except a thrown menstruation cloth?”50

When Ibn Jibrīn () commented on this statement, he said that this statement is
disbelief in Allāh (), because they disliked the evidence that they were using from
the Qur’ān and the Sunnah.
Following this, Imām al-Shātibī () said:
ُ ‫ان َي ُق‬ َ َ َ ‫َ ْ ََ ََ ْ ر‬ ‫َ ُ َ َ َّ َ ً ر ُ َ َ َ ر ْ ر َ َ َ ُ ُ َ ر‬
:‫ول‬ ‫ فك‬،‫"ور ِوي أن ز ِعيما ِمن َزعم ِاء أه ِل ال ِبدع ِة كان ي ِريد تف ِضيل الكَلم عَل الفقه‬
َ ُ َ ُ َ ِ َ َِ َ َ َ ‫ِ ر‬ َ َ ‫ ُج رم َل ُت ُه ََل َي رخ ُر ُج ِم رن‬،‫يف َة‬
َ َ َ ‫ع‬ َّ َ ْ َّ
ِّ ِ ‫الش ِاف‬
‫ هذا كَلم هؤَل ِء‬.‫يل امرأ ٍة‬ ‫او‬
ِ ِ ‫ش‬ ‫ن‬
ِ ‫ح‬ ‫ن‬ ‫أ‬‫و‬
‫ي ِي‬ ‫ِإن ِعلم‬
ُ َّ ُ ُ َ َ َ َ َّ
"‫ قاتلهم اَّلل‬،‫الز ِائ ِغ ْي‬
“It has been transmitted from a head from the heads of the innovators that they intended to give
virtue to [knowledge of] rhetoric over al-Fiqh, and they would say: the summary of the knowledge of
al-Shāfi’ī and Abī Hanīfah does not surpass the waist-garments of women. This is the speech of the
people of deviation, may Allāh destroy them.”51

This same rhetoric is used today against the Scholars such as: Shaykh Sālih al-
Fawzān, Shaykh ‘Abd al-Muhsin al-‘Abbād, Shaykh al-Albānī, Shaykh Ibn
‘Uthaymīn, Shaykh Ibn Bāz, Shaykh Nadhīr Hussayn al-Dehlawī, Shaykh
Muhammad Ibn ‘Abd al-Wahhāb and all the Imām’s of Islam.

48
Sunan Abī Dāwūd
49
Wāsil Ibn ‘Atā is from the heads of the Mu’tazilah. He was a student of Hasan al-Basrī, who then went on to
kick him out of his gatherings and it was said to him: I’tazil ‘Anā (leave us). That is where the name Mu’tazilah
originated from.
50
al-I’tisām 2/741
51
al-I’tisām 2/742
The same Shaytān who was sending revelation to the previous people is sending it to
the people today.
As Allāh () said:

ِ َ ‫ض ُز أخر‬ ِ ‫﴿ي‬
ِ ُ ‫وحي بَ أع‬
﴾‫ك َما فَ َعهُوهُ فَ َذ أرُه أم َوَما يَ أف ََتُو َن‬
َ ُّ‫اء َرب‬
َ ‫ورا ۚ َولَ أو َش‬
ً ‫ف الأ َق أول غُ ُر‬ُ ٍ ‫ض ُه أم إ َ ََٰ بَ أع‬ ُ
“Inspiring to one another with elegant words of deception. Had it been your Lord’s Will, they would
not have done such a thing. So leave them and their deceit”52

People who make statements today such as: “The Scholars do not know our reality”
this is a stepping stone to belittling the Scholars. The solution in this scenario is that
one party (the Scholars) have a grounded understanding of the reality of the religion.
The other party has a good understanding of the reality of the situation. The one who
knows the situation, should explain it to the Scholar, so they can give the correct
ruling in the issue. It is not correct for an individual to conclude that due to the
Scholars not knowing the reality it is now correct for that individual to pass rulings
in that issue.
2. Dismissing the importance of the appraisal of the Scholars.
For these people, the appraisal of the Scholars is of no significance. Anyone can come
forward to speak about the religion and teach the people. No weight is given to the
importance of verifying who ones take knowledge from; where they studied, how they
studied, and who their teachers are.
Rather, they say to the people: “Convey from me, even if it’s a verse”. Using this
evidence, you find a people speak about affairs that if this was presented to ‘Umar
() he would have discussed it with the people of Badr.

The appraisal can be in two forms:

1. An individual specifically praised by the Scholars.

This is when there is a person who is known to be praised by the Scholars. This
appraisal may be in the form of a letter, audio etc.
2. An individual is well-known for knowledge and Sunnah.
This person is one who has become prominent and well-known for his knowledge
and that he is a person who calls others to the Sunnah. The validity of this form of
appraisal is mentioned by; Imām al-Khatīb al-Baghdādī () and Shaykh ‘Abd al-
Muhsin al-‘Abbād in his explanation of Sunan Ibn Mājah.
This individual’s biography and legacy will tesity that they were one to call to the
Qur’ān and the Sunnah upon the understanding of the Salaf. This person does not
bring forward any strange opinions and is in line with the views of the early Imām’s
of Islam.

52
al-An’ām: 112
Ibn Sīrīn () said:
ُ َ‫ْ ر ٌ َ ر ُ ْ َ ر َ ُ ُ َ ر‬ َ َ َّ
"‫العل َم ِدين؛ فانظ ُروا ع َّمن تأخذ رون ِدينك رم‬
ِ ‫ا‬ ‫ذ‬ ‫" ِإن ه‬
“Indeed this knowledge is the religion, so be careful with regards to the one whom you take your
religion from.”53

Ibn Jābir () said:

"‫"ِل يؤخذ العلم إِل عمن شهد له بطلب‬

“Do not take knowledge except from one who has testimonies for seeking it.”54

Imām Mālik () said:

َ ،‫"ليس كل من أحب أن يجلس ف المسجد للتحديث والفتيا جلس‬

‫حت يشاور فيه‬
ً ‫ي‬
‫ وما‬،‫ فإن رأوه أهال لذلك جلس‬،‫ وأهل الجهة من المسجد‬،‫أهل الصالح والفضل‬
ً َ ‫جلست‬
"‫أن موضع لذلك‬
‫ي‬ ‫العلم‬ ‫أهل‬ ‫من‬ ‫شيخا‬ ‫حت شهد يل سبعون‬
“It is not for anyone who loves to sit in the mosque for narrating hadīth and giving rulings to do so,
until they consult with the people of piety and virtue, the people of insight from the mosque (those
who decide who can narrate hadīth and give rulings). If they see them fit for this they can sit. I did
not sit until seventy Shaykh’s from the people of knowledge stated I was rightful for it.”55

These sayings of the Salaf show that the appraisal of the Scholars is given weight
and importance.

If there is a person, who is unknown, and wants to come forward to give Da’wah. It
is correct to ask them for their appraisal from the Scholars. Also, if there is a person
who is unknown, and they are always seen to be with the people of innovation, then
this person can be connected with the people of innovation.
The Prophet () said:
َ ُ ‫ر‬ ُ ُ َ َ ُ ‫َْ ر‬ َ َ َ ُ ُ َّ
"‫ين خ ِلي ِل ِه فل َينظ رر أحدك رم َمن يخ ِال ُل‬
ِ ‫د‬
ِ ‫َل‬ ‫"الرجل ع‬
“A man is upon the religion of his best friend, so let one of you look at whom he befriends.”56

‘Abdullah Ibn Mas’ūd () said:

"‫"اعتيوا الناس بأخدانهم‬

“Judge the people based upon their friends.”57

53
Introduction of Sahīh Muslim
54
al-Ādāb al-Sharī’ah 2/146
55
al-Dībāj p.21
56
Sunan al-Tirmidhī 2378
57
Narrated by Ibn Abī Shaybah, al-Tabarānī and Ibn Battāh
 CHAPTER FIVE

Tabdī’: Declaring Someone To Be An Innovator

Exaggeration With Regards To Tabdī’

These people fall into exaggeration in two ways:

1. Tabdī’ on some of Ahl al-Sunnah due to a mistake, shortcoming and even

worse; assumption, speculation and claiming to know peoples intents.
Imām Ahmad was asked whether a person who gives virtue firstly to Abū Bakr,
secondly to ‘Umar but then withholds from mentioning the third who is ‘Uthmān,
leaves the Sunnah.

Imām Ahmad () said:

ٌ َ َّ ُّ َ َّ ُ َ ‫ر‬
"‫السن ِة ش ِديد‬ ‫اس ِمن‬
ِ ‫الن‬ ‫" ِإخراج‬
“Removing the people from the Sunnah is a severe matter”58

This is a grave mistake, however, Imām Ahmad is debunking those who remove the
people from the Sunnah for a mistake. Let alone removing people from the Sunnah
due to assumptions, speculations and ill-intent.
Imām al-Dhahabī () said:
ََ َ ُ ُ َ ً ُ ‫َ َ ً ر‬ َ َ ‫ر‬ ٌ ‫كل َما َأ رخ َط َأ إ َم‬
َّ َّ َ ‫َ َ ر‬
،‫ ق َ رمنا عل ري ِه‬،‫الم َس ِائ ِل خطأ َمغفورا له‬ َ ‫آحاد‬ ‫ف‬ ‫ه‬
ِ َ ‫ِ ِ ِ ِي‬‫اد‬ ‫ه‬ ‫ت‬‫اج‬ ‫ف‬ ‫ي‬ ِ ‫ام‬ ِ َ َ ‫َّ"و رل َو أنا‬
ُ ‫ر‬ ْ ُ ‫ر‬ َ َ َ ‫ر‬ َ ‫ر‬ َ َ ‫ر‬ َ َ َ ُ َ ُ
،‫ َوال َمن ه َو أ ك َ ُي ِمنه َما‬،‫ َوال ابن َمندة‬،‫ ل َما َس ِل َم َم َعنا ال ابن ن َ رض‬،‫ َوهج ررناه‬،‫َوبدعناه‬
َ ‫وذ باهلل م َن‬ ُ ََُ َ ُ ‫ َو ُه َو أ‬،‫الح ِّق‬َ َ ْ َ َ ُ ُ َ
‫الهوى‬ ِ ِ ِ ‫ع‬ ‫ن‬ ‫ف‬ ، ‫ي‬ ْ ‫احم‬
ِ
َّ ‫رحم‬
‫الر‬ ‫ل‬ ‫هللا ه َو ه ِادي الخل ِق ِإ‬ ‫و‬
َ َ َ
"‫والفظاظ ِة‬
“If every time an Imām made a mistake in his personal striving in a few issues in which he is forgiven
for his mistake, we stand up against him, and declare him to be an innovator and boycott him. No-
one would be protected for us. Neither Ibn Nasr, Ibn Mandah, nor anyone greater than them two.
Allāh is the one who guides His creation to the truth and he is the Most Merciful. We seek refuge
with Allāh from desires and misguidedness”59

58
al-Sunnah by Abū Bakr Ibn al-Khallāl 2/373
59
Siyar A’lām al-Nubalā 14/40
 2. Testing the Du’āt with specific individuals.
These specific individuals that they test them with are people who they look up to
and follow.

Ibn Taymiyyah () said:

‫ََ ر‬ َ ‫َ ر‬ َ ‫َ ر‬ َ ‫َر ر‬ ‫َ َ َ َ ْ ُ َ ِّ ُ َ ر ر ُ ر َ ُ َ ر َ َ َ َ ر َ ر‬
‫اط ِه و ِإبع ِاد ِه ونح ِو‬ ِ ‫" َف ِإذا ك ُان المعلم أو األستاذ قد أمر بهجر شخص؛ أو بإهد ِار ِه وإسق‬
‫َ ر َ َ َ ر َ َ َ َ ر ِ ً َْ ِ ر ًّ ُ َ ِ َ ِ ر َ ر ِ َ َ َ َ ر َ ر َ ُ ر‬ َ
‫وقب ِبقد ِر ذن ِب ِ َه ِبَل ِزياد ٍة و ِإن لم يكن‬ ِ ‫يه ف ِإن كان َ قد فعل ذنبا ش ِعيا ع‬ ِ ‫ ن ِظ َر ِف‬:‫َ ذ ِلك‬
َ ‫س ل ْل ُم َع ِّلم‬َ ‫ َ َ ر‬. ‫ْ ُ َ ِّ ر َ ر‬ َ َ ‫ر َ َ َ ر ً َْ ر ًّ َ ر َ ُ ر ر ُ َ َ َ َْ ر َ ر‬
‫ي‬ ِْ ِ ‫ر‬ ‫ي‬ ‫ل‬ ‫و‬ ‫ه‬ ‫ي‬ ‫غ‬
ِ ُِ ْ ُ ‫و‬ ‫أ‬ ‫م‬ ِ َ ‫ش ِء ِ ْألجَ ِل َ ْ ِ ر‬
‫ل‬ ‫ع‬ ‫م‬ ‫ال‬ ‫ض‬‫ر‬ ‫غ‬ ‫اقب َِب ر َ ُي‬ ‫أذن َب ذنبا ش ِعيا لم يجز أن يع‬
‫ر‬ ‫ر‬ َ ‫اس َو َي رف َع ُلوا َما يل َق بينه رم ال َعداوة وال َبغض َاء ب رل يكونون مث‬
َ َ َ َ َ ْ ُ َّ ‫ر‬
‫اْلخ َو ِة‬ ‫ل‬ ِ ِ
َ ‫الن‬ ‫يحزبوا‬ ‫ن‬ ‫أ‬
َ َ ُ َ ِ َ َ َ َ َ ‫َ َ َ َ ُ َ َ ْ ِّ َ َّ ر‬ َ َ َ َ ‫َ َ َ ْ ِّ َ َّ ر َ َ َ َ ي‬ َ ْ
‫ {وتعاونوا عَل ال ِي والتقوى وَل تعاونوا عَل‬:‫ال ُمت َع ِاو ِن ْي عَل ال ِي والتقوى كما قال تعال‬
‫ْ ر‬ ‫ر ر‬
"}‫اْلث ِم َوال ُعد َو ِان‬ ِ
“If the teacher or mentor orders for the boycotting of an individual; or his removal, or distancing
oneself from him, or similar to this: [his situation is] analysed. If they committed a religious
wrongdoing they are punished in accordance to the sin without any increase. If they did not commit
a religious wrongdoing then it is not permitted to punish them with anything due to the teachers
[personal] reasons or other than it. It is not for the teachers to create parties amongst the people
and perform actions which will lead to enmity and hatred between people. Rather, they should be
like brothers, those who assist each other in righteousness and piety as Allāh () said: {Cooperate
with one another in goodness and righteousness, and do not cooperate in sin and transgression}”60

There are two beneficial points that we can extract from this speech of Ibn
Taymiyyah:

 Ibn Taymiyyah () refutes both those who exaggerate and those who are
negligent with regards to Tabdī’. He expresses that if an individual performed
a religious wrongdoing, then they are punished. This is a refutation upon
those, who when an individual performs a religious wrongdoing, they overlook
it and turn a blind eye to it. Ibn Taymiyyah also refutes those who punish a
person who has not come with a religious wrongdoing merely based upon the
personal reasoning of their teacher.
 Ibn Taymiyyah () demonstrates that those who come with a religious
wrongdoing are not from the people that are co-operated with upon goodness
and righteousness. However, this co-operation is for those that you may have
a personal dispute with, so you put this to one side. This person does not
differ with you in ‘Aqīdah or Manhaj.

60
Majmū’ al-Fatāwā 28/15-16
Shaykh ‘Abd al-Muhsin al-‘Abbād al-Badr () said:
ً َّ
‫"ومن البدع المنكرة ما حدث يف هذا الزمان من امتحان بعض من أهل السنة بعضا‬
ُ
‫ أو كان‬،‫ سواء كان الباعث عَل اِلمتحان الجفاء يف شخص يمتحن به‬،‫بأشخاص‬
‫ وإذا كانت نتيجة اِلمتحان الموافقة ِل َما أراده‬،‫الباعث عليه اْلطراء لشخص آخر‬
‫ى‬ َّ َ ‫الممتحن ظفر‬
‫ وإال كان حظه التجري ــح والتبديع والهجر‬،‫باليحيب والمدح والثناء‬ ِ
"‫والتحذير‬
“From one of the evil innovations is that which has occurred in this time from testing some of the
people of the Sunnah61 with some individuals. Regardless of whether the questioner is testing to
condemn an individual or to commend another individual. If the response is in line with what the
tester wanted; he becomes pleased with praising and commending. However, if it is not they are
criticised, declared to be an innovator, boycotted and warned from.”62

61
It is an innovation to test people who are known to be from Ahl al-Sunnah. Please refer to the conditions of
testing under: ‘Absolutely refusing to test people with people of knowledge’.
62
al-Hath ‘alā Itibā’ al-Sunnah
 Negligence With Regards To Tabdī’

This group has fallen into extreme negligence in two ways:

1. They do not perform Tabdī’ on one who has fallen into Bid’ah.
In this first case, an individual may have fallen into clear-cut innovation and these
people still do not pronounce Tabdī’ on them. It has reached the stage that the
individual themselves does not claim to be from Ahl al-Sunnah or Salafiyyah and
they still state that they are Salafī.

When Does An Individual Exit From Ahl al-Sunnah?

There are three scenarios by which one can exit from Ahl al-Sunnah:
a. If the sources in which they take their religion from is not in accordance with
Ahl al-Sunnah i.e. the Qur’ān, the Sunnah and the Ijmā’.
This person can be considered an innovator by anyone. Establishing the proof is not
required. For example; one who takes their religion from logic and rational. This
individual is considered to be from Ahl al-Bid’ah.
‘Abdullāh Ibn Mas’ūd () said:
َ‫ُر‬ َ ‫ُ َّ ُ َ ِّ ُ َ ر ٌ َ ُ َ ر ُ ُ َ َ ْ ر َ ُ ر َ ُ ر‬
"‫اْل رسَل ُم َويثل ُم‬
ِ ‫"ثم يحدث قوم ي ِقيسون األمور ِبرأ ِي ِهم فيهدم‬
“Then a people will appear who speak about affairs with their opinions leading Islām to be destroyed
and dented”63

Ibn Taymiyyah () said:

َ ْ ‫َ ر َ َ ُ َ ر‬ ُّ ‫َ ر‬
ُ ‫الن‬ َ ‫َّ َ ُّ ُ ر‬
َ ‫األ رقي َسة َم َع راْل رع‬
"‫وص واْلث ِار ط ِريق أه ِل ال ِبد ِع‬
ِ ‫ص‬ ‫ن‬ ‫ع‬ ‫اض‬
ِ ‫ر‬ ِ ِ ِ ‫"التمسك ِب‬
“Sticking to rational whilst turning away from the textual evidence and the narrations is the way of
the people of innovation”64

The forms in which this can occur is that they:

 Reject the textual evidence which opposes their filthy foundational beliefs.
 Reject singular narrations of the Prophet ().
 Those who are part of a specific misguided sect such as the; Sūfiyyah,
Qadariyyah, Murji’ah, Khawārij etc. Then they are considered to be from the
people of innovation.

This has been mentioned by Abū Qāsim al-Taymī () in “al-Hujjah fī Bayān al-
Mahajjah”, al-Lālakā’ī in “Sharh Usūl I’tiqād Ahl al-Sunnah” Ibn Taymiyyah, and al-
Shātibī.

63
Jāmi’ al-Bayān al-‘Ilm wa Fadlihī 1198
64
Majmū’ al-Fatāwā 7/392
 b. If they believe in a foundational principle from the foundations of the people
of innovation.
These foundational principles are five:

i. The Companions
ii. The Promises and Punishments
iii. The Decree
iv. Names and Rulings
v. Allāh’s Names and Attributes
These are five fundamental principles of Ahl al-Sunnah. If a person opposes Ahl al-
Sunnah in one of these foundational principles then the proof has to be established
upon them; by bringing forward the evidence and removing their doubts. If they are
persistent upon this false belief then Tabdī’ can be pronounced by the people of
knowledge.
c. If they oppose Ahl al-Sunnah in many subsidiary issues.

An example of this is an individual who gathers many strange Fiqh rulings. Again for
this the proof has to be established upon them; by bringing forward the evidence and
removing their doubts. If they are persistent upon this false belief then Tabdī’ can be
pronounced by the people of knowledge.

2. Absolutely refusing to test people with people of knowledge.

Testing people with the people of knowledge is found in the books of ‘Aqīdah.
There are two conditions which need to be met:
i. The person of knowledge who is being tested with is well-known to be from
Ahl al-Sunnah.
ii. It is only used in its correct place e.g. the individual being tested is unknown,
one analyses which land the person is from etc.

If these two conditions are not met, it either falls into extreme exaggeration or
extreme negligence.
 CHAPTER SIX

The Rulers

The relationship between the Muslim and the leader is a very important topic. The
Shari’ah has given clear guidelines with regards to this. Therefore, anyone who leaves
these guidelines either becomes extreme in exaggeration or negligence. The Scholars
of Islam have documented the middle-path which needs to be tread in this affair.

Exaggeration With Regards To The Rulers

This group fell into extreme exaggeration in two ways:

1. Making Takfīr (declaring one to be a disbeliever) without any proof.
The evidence which these individual bring forward are not based upon the Shari’ah,
but rather upon their feelings and rational. They may see the tyranny of a particular
ruler to be very severe – and the case may be as they see – however it can only
constitute disbelief if there is evidence from the Shari’ah to establish it. This is
because Takfīr is solely the right of Allāh and His Messenger ().

al-Qādī ‘Iyyādh () said:

َ‫ر‬ ‫َ َ َر‬ َ ُ
‫فصل ِ يف بيان َما هو ِمن المقاِلت كفر َو َما يتوقف أو يختلف ِفيه وما ليس بكفر اعلم‬ "
‫َْ ر‬ َ َ َ ‫َّْ ر‬ ُ ‫َ ر‬ ‫ىر‬ ‫َ ر‬ ‫ر‬ َْ َ َ ‫َّ ر‬
"‫أن تحقيق هذا الفصل وكشف اللبس ِفيه مو ِرده الشع وَل مجال ِللعقل ِفيه‬
“Topic in regards to clarifying what statements are considered disbelief, that which is withheld from
or differed upon and that which is not disbelief. Know, that the establishment of this topic and
discerning its coverings is from the Shari’ah and there is no place of the rational/intellect in this
regard.”65

Ibn Taymiyyah () said:

‫ْ ر‬ َ َّ َ َ ‫ر‬ َ َ ‫َ َّ ْ ُ ر َ َ ْ ر َ َ ر َ ٌ َْ ر َّ ٌ َ ر‬
.‫س ذ ِل َك ِم َن األ رحك ِام ال ِ َ يت َي رست ِق ُّل ِب َها ال َعق ُل‬ ‫ لي‬،‫"فإن الكفر والفسق أحكام شعية‬
ً َ ُ ُ ُ َ َ ُ َّ ُ َ َ َ ‫ُ َ ر‬ َ ْ َ ً َ ُ ِ ُ ُ َ َ ُ َّ ُ َ َ ِ َ ‫َِ ْ َ ُ َ ر‬
"‫اسقا‬ ِ ‫اسق من جعله اَّلل ورسوله ف‬ ِ ‫ والف‬،‫فالك ِافر من جعله اَّلل ورسوله ك ِافرا‬
“Verily, disbelief and wrongdoing are rulings of the Shari’ah, it is not from the affairs which can be
independently sought from the rational/intellect. The disbeliever is the one whom Allāh and His
Messenger pronounce a disbeliever, and the wrongdoer is the one whom Allāh and His Messenger
pronounce a wrongdoer”66

Anyone who wants to pronounce someone as a disbeliever or a wrongdoer have to

provide proof from the Qur’ān and the Sunnah.

65
al-Shifā 2/282
66
Minhāj al-Sunnah al-Nabawiyyah 5/92
Ibn al-Wazīr al-Yamānī () said:
ٌ
"‫محض ِل مدخل للعقل فيه‬ ‫سمع‬ ‫التكفي‬ ‫"أن‬
‫ي‬ ْ
“Verily takfīr is purely Samī’ (i.e. taken from the textual evidence) and there is no place for the
rational/intellect in it”67

Ibn al-Qayyim () said:

َ َ ‫ثم َر ُسوله *** ب َّْ ر‬ ‫ْ ر‬
َّ ‫كفر حق هللا‬
‫الش ِع يثبت َل بقول فَلن‬ ِ ‫"ال‬
ُ ََ َ َْ َ َ
"‫المي َوعبده *** قد كفراه فذاك ذو الكفران‬ ْ ‫من كان رب الع‬
“Disbelief is the right of Allāh and then His Messenger *** it is established by the Shari’ah not with
the saying of so-and-so

Whomsoever the Lord of the worlds and His slave *** pronounce disbelief upon then they are a
disbeliever”68

The concept of disbelief falls under the jurisprudent rulings. In the same way one
cannot make permissible and impermissible without evidence, one cannot make
takfīr of people.
Allāh () said:

ِ َّ ِ َِّ ‫أسنَ ت ُكم األ َك ِذب َٰه َذا ح ََل ٌل و َٰه َذا حرام لِت أف ََتوا َعهَى‬ ِ َ‫﴿وََل تَ ُقولُوا لِما ت‬
ِ ُ ‫ص‬
َ ‫ب ۚ إِ َّن الذ‬
‫ين يَ أف ََتُو َن‬ َ ‫اَّلل الأ َكذ‬ ُ َ ٌ ََ َ َ َ َ َ ُ ُ ‫َ أَل‬ َ َ
﴾‫ب ََل يُ أفهِ ُحو َن‬ ِ َِّ ‫َعهَى‬
َ ‫اَّلل الأ َكذ‬
“Do not falsely declare with your tongues, “This is lawful, and that is unlawful,” ˹only˺ fabricating lies
against Allah. Indeed, those who fabricate lies against Allah will never succeed.”69

2. Rebelling against the oppressive Muslim leader.

This group states that if a Muslim leader is oppressive one is permitted to rebel
against them. However, this is a form of extremism.

Allāh () said:

﴾‫ُوِل أاْل أَم ِر ِمن ُك أم‬

ِ ‫ول َوأ‬
َ ‫الر ُس‬
َّ ‫يعوا‬ ِ َّ ‫َطيعوا‬
ُ ‫اَّللَ َوأَط‬
ِ
ُ ‫يمنُوا أ‬
َ ‫ين‬
ِ َّ
َ ‫﴿ ََ أَيُّ َها الذ‬
“O believers! Obey Allah and obey the Messenger and those in authority among you.”70

This verse conveys a very powerful meaning. Allāh () repeated the word obey
twice; once for Himself and once for the Messenger (‫)ﷺ‬. This is because the obedience
to Allāh and His Messenger (‫ )ﷺ‬are unrestricted. The obedience to anyone else is

67
al-Awāsim wal-Qawāsim 4/178
68
al-Kāfiyah al-Shāfiyah (al-Nūniyyah)
69
al-Nahl: 116
70
al-Nisā: 59
restricted to that which is good, if they command with an evil act, they are not obeyed
in this specific regard.
Ibn ‘Abbās () said that the Messenger of Allāh (‫ )ﷺ‬said:
ً ً
"‫ فإنه من خرج من السلطان شيا مات ميتة جاهلية‬،‫أميه شيئا فليصي‬
ْ ‫"من كره من‬
“If a person notices in his ruler what he dislikes, he should show patience because he who departs
from the [allegiance to the] ruler by a hand span, dies like those who died in the Days of
Ignorance”71

The people in the times of ignorance would believe that they do not have any leader
that they have to obey and they did not have a concept of law and order.

Umm Salamah narrated that the Prophet (‫ )ﷺ‬said:

‫ر َر َ َ َ ر‬ َ َ ‫َ َ ر َ َ ََ ر‬ ‫ََ ُ َ ُر‬ ُ ُ ََ َ ُ ُ َّ
‫" ِإنه ي رست رع َم ُل عل ريك رم أ َم َر ُاء فت رع ِرفون َوتن ِك ُرون ف َ َمن ك ِره فقد ب ِرئ َو َمن أنك َر فقد َس ِل َم‬
َّ َ ُ ُ َ ُ َ َّ َ ُ َ َ ُ َ َ َ َ َ َ َ ‫َ َ ر َ ر‬
"‫ ال َما َصل روا‬:‫اَّلل أال نق ِاتله رم؟ قال‬
ِ ‫ض وتابع قالوا يا رسول‬ ‫ول ِكن من ر ِ ي‬
“You will have rulers some of whom you approve and some of whom you will disapprove. He who
dislikes them will be safe, and he who expresses disapproval will be safe, but he who is pleased and
follows them [will be indeed sinful]. They said: Shall we not fight them? He replied, No, as long as
they establish the prayer”72

As long as they pray means – according to the Scholars – as long as he is Muslim73.

It is for the sincere person to reflect upon these proofs from the Qur’ān and Sunnah
regarding the prohibition of rebelling against the oppressive Muslim leader. It is upon
one to obey Allāh and His Messenger (‫ )ﷺ‬through obeying the Muslim ruler – in good
– and not rebelling against them. On the day of judgement, one will be asked whether
they obeyed the messengers which were sent to them.

Allāh () said:

ِ ‫ول ما َذا أَجب تم ال‬ ِ

﴾‫َّي‬ ُ ُ ُ ‫﴿ َويَ أوَم يُنَادي ِه أم فَ يَ ُق ُ َ َ أ‬
َ ‫أم أر َسه‬
“And ˹watch for˺ the Day He will call to them, asking, what response did you give to the
messengers?”74

Therefore, it is upon an individual to submit to the textual evidence.

71
Sahīh al-Bukhārī and Sahīh Muslim
72
Sahīh Muslim
73
The Scholars have brought this this narration and the narration of ‘Ubādah Ibn Sāmit which states: “Except
when one sees clear-cut disbelief” together and have understood that leaving the prayer is disbelief which
takes one out of the fold of Islam.
74
al-Qasas: 65
 How Did The Great Scholars Understand The Narrations Regarding The Leaders?

1. Imām Ahmad Ibn Hanbal ()

Hanbal () said:

َ َ َ َ َ ‫َ َ َ ر َّ َ ُ َ ُ َّ ر َ َ ر‬ َ ‫اج َت َم َع ُف َق َه ُاء َب رغ َد َاد ف و ََل َية ْال‬‫ر‬
‫ إن األ رم َر قد تفاق َم َوفشا‬:‫اَّلل َوقالوا له‬ِ ‫د‬ ِ ‫ب‬‫ع‬ ‫ن‬ ‫أ‬ ‫إل‬ ‫ق‬ ‫اث‬
ِ ‫و‬ ِ ِ ِ "
ُ‫َ َ َ َ ر‬ َ ْ ُ ََ َ‫ر‬ َ ‫َ ي ْ ْ ُ ر َ َِ ر َ ِ يَ َ َ َ ر‬ َ‫َ ر ُ َ ْ َ ْ ر‬
‫ فناظرهم ِ يف‬،‫آن وغ ْي ذ ِلك وَل نرض ِب ِإمر ِت ِه وَل سلطانه‬ ‫يعنون إظهار القول بخلق القر‬
َ ‫ر‬ ُ ْ َ َ ُّ ُ َ َ َ َ َ ‫َ َ َ َ َ َ َ ر ُ ر ِ ر ِ ر َ ِ ُ ُ ُ ِ ر َ َ َ ر َ ُ َ ً ر‬
،‫وبكم وَل تخلعوا يدا ِمن طاعة وَل ت َشقوا عصا المس ِل ِم ْي‬ ِ ْ ‫اْلن َك ِار ِبقل‬ ِ ُ ‫ك َوقال ُعليكم ِب‬ ‫ذ ِل‬
ََّ َ ُ ‫َ َ ر ُ ر َ ر‬ ُ ‫ر‬ َ ‫ر‬ ُ َ َ َ ُ َ ‫ر‬ َ َ َ
‫ واص ِيوا حت‬،‫ وانظ ُروا ِ يف ع ِاقب ِة أم ِركم‬،‫وَل ت رس ِفكوا ِدم ََاءكم و ِدم َاء الم رس ِل ِم ْي معكم‬
َ ‫ر‬ َ َ َ َ َ َ ‫َ َ َ َر‬ َ ‫ر‬ َ َ ‫َ ٌّ ر ُ ر‬ َ ‫َ ر‬
"‫ هذا ِخَلف اْلثار‬،‫س هذا َص َواب‬ ‫اجر وقال لي‬ ِ ‫يس ِيي ــح بر أو يسياح ِمن ف‬
“The jurists of Baghdad gathered together during the leadership of al-Wāthiq with Abī ‘Abdillāh
[Ahmad Ibn Hanbal] and they said to him: This matter has become rampant and wide-spread
meaning the spreading of the statement that the Qur’ān is created and other than it. We are not
pleased with his leadership or his authority. So [Imām Ahmad] debated them regarding this and said:
Upon you is to reject this in your hearts and do not remove your hands from his obedience. Do not
divide the ranks of the Muslims, nor spill your blood and the blood of the Muslims with you. Look at
the outcome of your affairs and be patient until the pious find a way out or one finds peace from the
wrongdoer. He said: This is not correct and it opposes the texts”75

In this we observe that Imām Ahmad believes that rebelling against a leader who was
spreading the belief that the Qur’ān is created – which Imām Ahmad believed to be
disbelief76 – is incorrect and against the textual evidence. How then can one call
themselves “Atharī” when they are opposing the Āthār.

2. Imām al-Hasan al-Basrī ()

Humayd – the servant of al-Hasan – said:

ٌ ً
‫ وشاوره يف الخروج مع ابن األشعث‬،‫ وخال به‬،‫رجل‬ ‫ فجاءه‬،‫"كنت عند الحسن يوما‬
‫غي‬
ْ ،‫شء القول يف الحجاج‬
ً ‫ أصلحك هللا! لقد كنت أعرفك ي‬:‫فقلت‬...‫عَل الحجاج‬
‫ر‬
ٌ ‫ يا أبا الحسن! وايم هللا ي‬:‫سي ًته! فقال يل‬
‫ وأكي عليه‬،‫إن اليوم ألسوأ فيه رأيا‬ ْ ‫راض عن‬
ً
،‫ ولكن لتعلم – عافاك هللا – أن جور الملوك نقمة من نقم هللا تعال‬،‫ وأشد ذما‬،‫عتبا‬
َ ‫ وإنما‬،‫تالف بالسيوف‬َ
‫ وتستدفع بالدعاء والتوبة واْلنابة واْلقالع عن‬،‫تتق‬ ‫ونقم هللا ِل‬
".‫ه أقطع‬ َ
‫ كانت ي‬،‫ إن نقم هللا مت لقيت بالسيوف‬.‫الذنوب‬
“One day I was with al-Hasan and a man approached us and consulted us regarding rebelling with
Ibn al-Ash’at against al-Hajjāj…He [the man] then said: May Allāh rectify you! I know that you used to
hold an evil view of al-Hajjāj and you were not pleased with his biography! He [al-Hasan] said: By
Allāh, today I hold a worse view regarding him, and I have increased in blaming him and I put him

75
al-Ādāb al-Sharī’ah 1/175 by Ibn Muflih, and the complete story is found in al-Sunnah by Ibn Khallāl
76
This is an issue of consensus wherein Ibn al-Qayyim transmitted five-hundred scholars who stated this.
 down more. However, know - may Allaah pardon you - that the tyranny of the kings is a retribution
from among the retributions of Allaah the Most High. And Allaah's retributions are not to be faced
with the sword, but they are to be faced with taqwaa and are repelled with supplication and
repentance, remorse and abstention from sins. Verily, when the punishments of Allaah are met with
the sword, are more severe.”77

This demonstrates to us that the way of the Salaf with the oppressive tyrannical ruler
is to supplicate for them, repent to Allāh, turn back to Allāh and to have remorse
and to abstain from sins.
If the Salaf were afraid that the people would rebel against a leader - causing evil
and bloodshed – they at times would praise the leader in that specific circumstance.

al-Hasan al-Basrī () was asked about al-Hajjāj during the rebellion against him
and he said:

‫"يتلو كتاب هللا ويعظ وعظ األبرار ويطعم الطعام ويؤثر الصدق ويبطش بطش‬
"‫ وتوبوا إليه يكفيكم جوره‬،‫ اتقوا هللا‬:‫ قالوا فما ترى يف القيام عليه؟ فقال‬. ‫الجبارين‬
“He recites the book of Allāh, gives the reminders of the righteous, feeds the people, chooses
truthfulness, and destroys the tyrants. They said: What is your view regarding rebelling against him?
He said: Fear Allāh and repent to him; this will suffice you of his oppression”78

77
Ādāb al-Hasan al-Basrī p.115
78
Ādāb al-Hasan al-Basrī p.117-118
 Negligence With Regards To The Rulers

This group has fallen into negligence in two ways:

1. Busying the Du’āt with excessive praising of the leaders.

This occurs in many ways, for example; frequently praising the leader in their public
and private gatherings, using social media to praise a particular country or leader,
and making different forms of poetry. This group then claims that this is the way of
the Salaf.

This, without a doubt, demonstrates their ignorance of the religion of Allāh and their
lies regarding the methodology of the Salaf. This view opposes clear-cut statements
of the great scholars of Islam regarading the ruler; whether just or oppressive.
Shaykh ‘Abdillāh Ibn ‘Abd al-Rahmān Abā Butayn () said:

‫ ِل يمدح ِل سيما بما ليس فيه؛ وهؤِلء الذين يمدحون يف‬،‫وول األمر إنما يدىع له‬
‫" ي‬
‫ئ‬
‫ فليس يف الوِلة اليوم من يستحق‬،‫مخط‬ ‫ فمادحهم‬،‫ هم الذين أماتوا الدين‬،‫الخطب‬
"‫ وإنما يدىع لهم بالتوفيق والهداية‬،‫ وِل أن يثت عليه‬،‫المدح‬
“The ruler is supplicated for and is not praised, especially for that which is not in him. These people
who are being praised in the sermons are the ones who destroyed this religion, the one praising is
mistaken for there is no ruler today who deserves to be praised or to be commended. Rather, we
supplicate for them success and guidance.”79

Shaykh Abā Butayn () is from the major scholars in the time of the second Saudi
Arabian state. This was built by Turkī Ibn ‘Abdillāh Ibn Muhammad Ibn Sa’ūd
(d.1282AH). It is in that time that Shaykh Abā Butayn is stating that no ruler
deserves to be praised. This demonstrates the importance of understanding what the
methodology of the Salaf is in this affair.
The textual evidence have shown us to listen and obey the Muslim ruler. They have
also shown us to not rebel against the Muslim ruler. However, praising the ruler;
especially for that which is not in him, is not from the way of the Salaf.

79
al-Durrar al-Saniyyah 5/41
Shaykh Sālih al-Fawzān (‫ )حفظه هللا‬was asked where it is permissible to praise the ruler
or to excessively praise them in front of the citizens, or is it enough to order them to
be patient, to listen, to obey and not to rebel?

‫يبي أن حكم اْلسالم طاعة وِلة األمور‬ ْ ‫يبي للناس‬

ْ ‫"يلزمه الصمت وإذا أردا أنه‬
‫المسلمي والسمع والطاعة لهم بما أمر هللا به وأمر به‬
ْ ‫والسمع والطاعة لهم وِلة أمور‬
‫رسوله صَل هللا عليه وسلم والصي عَل ما يحصل منهم من خطأ ِل يصل إل حد‬
".‫ نعم‬،‫الكفر‬
“Upon him is to be silent. If he wants to clarify it to the people then he clarifies that the ruling in
Islam is to obey the ruler, and that listening and obeying is for the leader of the Muslims. It is upon
one to listen and obey them as that has been ordered by Allāh and has been ordered by His
Messenger (‫)ﷺ‬. One also needs to have patience upon the mistakes which occur from them which
do not reach the level of disbelief. Yes”80

This is the methodology of the Salaf. As for praising the leader, then Shaykh Sālih
al-Fawzān said it is upon the individual to remain silent.

Shaykh Sālih Āl-Shaykh (‫ )حفظه هللا‬said:

‫فياد به‬ْ ‫ وأما الدعاء‬.‫ المدح ِل يجوز؛ ألنه يراد به الدنيا‬.‫شء آخر‬ ْ ْ
‫شء والمدح ي‬ ‫"الدعاء ي‬
‫ وأما المدح فْلهله مقاصد‬.‫ىع هلل‬ ْ
‫ فالدعاء مبعثه أمر ش ي‬،‫صالح الدين والدنيا واْلخرة‬
‫يثت بعضهم بثناء خاص‬ ‫ قد ي‬،‫ ولهذا العلماء يدعون وِل يمدحون مدحا مطلقا‬،‫مختلفة‬
َّ
‫ول األمر؛ لكن هذا عَل اِلستثناء ليس قاعدة مطردة‬ ‫مقيد لظهور فائدة عمل عمله ي‬
‫ أما المدح فإنه ليس من صنيع‬.‫الخي وترغيبه فيه وحثه عليه‬ ْ ‫يثت لتشجيعه عَل‬ ‫ي‬
‫ وإذا‬،‫ وإنما من صنيعهم الدعاء؛ ألن الدعاء مما يرج به صالح دينه‬،‫السلف الصالح‬
"‫كثي‬ْ ‫شء‬ ْ
‫ول األمر صلح به ي‬‫صلح دين ي‬
“Supplicating is a matter and praising is a different matter. Praising is not permissible; for through
this one intends this world. As for supplicating; then one intends rectification of the world and the
hereafter. Indeed, supplication is rooted from an Islamic command for the sake of Allāh. As for
praising; then its people have different intents. For this reason, the scholars supplicate and do not
praise – an unrestricted praise -, it may occur from some of them that they praise with a specific
restricted praise, due to a benefit which the leader may have done. However, this is an exception
and is not the general principle. It is performed to encourage goodness, awakening a desire for it
and exhorting one to it. As for praising, then it is not from the ways of the Salaf al-Sālih, rather from
their way was to supplicate for them. For supplication is that which brings about rectification of their
religion, and if the religion of the leader is rectified many other affairs are rectified.”81

80
https://www.alfawzan.af.org.sa/en/node/14223
81
From the tape: Waqafāt ma’ Kalimāt li-Ibn Mas’ūd ()
 2. They believe listening and obeying is restricted to a particular leader of a
particular country.
As for the other leaders in the Muslim lands, they believe that they can speak about
them and rebel against them. It has reached a stage where some excessively praise
a specific Muslim ruler, whilst encouraging rebellion against a different Muslim ruler
– combining between both extremes. If they stopped at this, it would have been bad
enough. However, they went on to falsely claim this is the way of the Salaf through
inventing principles and compiling a treatise.
One of the greatest matters that they entered in to were trials regarding the blood of
the Muslims. Entering into affairs, such as Libya, wherein they have given preference
to one group over another, leading to bloodshed. These are affairs which Salafiyyah
and the people of the Sunnah have always been furthest away from and would call
against.

3. To venerate pre-Islamic forms of brotherhood, such as; nationalism, whilst

disregarding the brotherhood of Islam and Īmān. This then permitted the
liberalists and secularists to unite under the banner of nationalism.

Shaykh Ibn ‘Uthaymīn () said:

‫ أِل نتعصب لقومنا ولوطننا؛‬:‫ أي‬،‫وقوميي‬ْ ‫وطنيي‬

ْ ‫إخوان أِل نكون‬
‫ي‬ ‫"ثم إن الواجب يا‬
‫الوطت قد ينضم تحت لوائه المؤمن والمسلم والفاسق والفاجر والكافر‬ ‫ي‬ ‫ألن التعصب‬
‫ فإذا ركزنا عَل الوطنية‬،‫ وطن يشمل كل هؤِلء‬،‫والست‬
‫ي‬ ‫والعلمان والمبتدع‬
‫ي‬ ‫والملحد‬
‫خطي؛ ألننا إذا ركزنا عَل الوطنية جاء إنسان مبتدع إل إنسان‬ْ ‫فقط فهذا ِل شك أنه‬
،‫عَل وِل يل فضل عليك‬ َّ ‫ ليس لك فضل‬،‫مشيكان ف الوطنية‬ َ ‫ أنا وإياك‬:‫ست وقال له‬
‫ي‬ ‫ي‬ ‫ي‬
"‫مؤمني‬ ‫كي عَل أن نكون‬ َ
ْ ْ ‫خطي يف الواقع؛ والصحيح هو الي‬ْ ‫وهذا مبدأ‬
“Thereafter, it is obligatory – O Brothers – that we do not become nationalists and patriotic,
meaning: that we do not become ardent about our people or country; for this ardency to one’s
country, those that fall under its flag are the believer, the Muslim, the wrongdoer, the corrupt, the
disbeliever, the atheist, the secularist, the innovation, and the Sunnī. The country consists of all
these people. If we only stick by our country, then without doubt this is dangerous. This is because if
we come together upon nationalism an innovator will come to a Sunnī and will say to them: Me and
you are both united by nationalism, you have no virtue over me and I have no virtue over you. In
reality, this is the beginning to a dangerous affair; and that which is correct is to come together as
believers.”82

82
Liqā Bāb al-Maftūh 48/7
Shaykh Ibn ‘Uthaymīn () also said:

‫ وِل فرق ْبي وطنك‬.‫إسالم‬

‫ي‬ ‫إسالم فهذا تحبه ألنه‬
‫ي‬ ‫" حب الوطن إن كان ألنه وطن‬
‫المسلمي؛ كلها وطن اْلسالم يجب‬
ْ ‫ أو الوطن البعيد من بالد‬،‫الذي هو مسقط رأسك‬
".‫أن نحميه‬
“Loving a county, if it is because of it being a Muslim country, then one loves it because it is Islamic.
There is no difference between your country wherein you were born, and a faraway country from
the lands of the Muslims; both of them are Islamic countries and it is obligatory to defend them.”83

4. Being silent when evil occurs from those rulers they are close with. Rather,
sometimes they create excuses and justifications for the leader.

5. They suspect a person if they do not agree with them in a political stance.
Based upon this they throw suspicions and accusations. It is as if they take
on board the political saying: “If you are not with me, then you are against
me”.

Editor’s Note

These notes have been compiled by a student and have not been
comprehensively reviewed by the teacher.

83
Sharh Riyādh al-Sālihīn 1/66