Protecting the Honour of Whoever Stands Up For Allah

In his letter to Zaid bin Muhammad Al Sulaiman compiled in Majmu’ah ar-Rasa’il wal-Masa’il an-Najdiyyah, vol. 3, pg. 162, Shaikh ‘Abdul-Latif bin ‘Abdir-Rahman Al ash-Shaikh said,

… it is obligatory to protect the honour of whoever stands up for Allah and takes steps in aiding His religion, which He legislated and was satisfied with; and to leave off paying attention to his slips and raising objections to his phrases, for love of Allah, fervour for His religion, and aiding His book and His messenger are of a high rank, beloved to Allah, satisfactory. Because of them (i.e., his high ranking deeds), a tremendous [amount] of sins are forgiven and these feeble objections and the disputes that undermine the vigor of the caller to Allah and the petitioner for His pleasure are not paid attention to along with them. Suppose that it was as it was said (i.e., these mistakes and objections), then the affair is easy beside those good deeds:

  • «And what do you know? Perhaps Allah examined the People of Badr then said, ‘Do what you will, for I have forgiven you.’»[1];
  • the poem, ‘So let the cavalcade produce what they will for themselves || They are the People of Badr, so do not fear of [any] constriction.’;
  • and when al-Mutawakkil told Ibn az-Zayyat, ‘O Ibn al-Fa’ilah,’ and defamed his mother, Imam Ahmad, may Allah have mercy on him, said, ‘I hope that Allah forgives him in consideration of the good of his intent in aiding the Sunnah and supressing heresy.’;
  • and when ‘Umar told Hatib what he said and accused him of hypocrisy, the Prophet, may Allah send salutations and peace upon him, did not berate him. Instead he informed him that there was a hinderance[2] … .

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Endnotes:
[1] Part of an authentic hadith narrated by several Companions and recorded in several compilations, including Sahih al-Bukhari, Sahih Muslim, Sunan Abi Dawud, and others, concerning the incident where Hatib bin Abi Balta’ah, who had fought in the Battle of Badr, had sent word to the polytheists of Mecca informing them of some of the Prophet’s plans.

[2] i.e., something that prevents him from being held blameworthy of his offence.

Rifqan Ahl as-Sunnah in Published in Hardcopy

Back in December I was contacted by one of the brothers from Dar al-Arqam Publishing in the UK about participating in a couple of translation projects they had in mind. After some thought and consultation with a few dear friends, I agreed to take part. The main project eventually ended up falling apart due to news of another publisher already working on the intended book they wanted me working on. The other smaller project, however, was still a go.

While the book is pretty old now, they had asked me for the necessary permissions to have my translation of Abdul-Muhsin al-Abbad’s second edition of Rifqan Ahl as-Sunnah bi Ahl as-Sunnah printed. They felt that it was still very relevant in our current times considering all the controversies the Salafi community is still embroiled with and that it might help with some of those affected and influenced by the exaggertionist mentality. Despite the small intended audience for the book (even though it generally applies to all of the People of the Sunnah and not just those involved in the controversies), they felt that the benefit of having it printed and distributed warranted it being done. So, after speaking with the brothers at QSSC, permission was granted and some necessary corrections and editions were made to the existing published version  (i.e., the one I posted here on my blog). It was also decided that al-Abbad’s short essay Marratan Ukhra Rifqan Ahl as-Sunnah bi Ahl as-Sunnah would be translated (again–as it was already translated by the brothers at Madeenah.com) and added as an appendix.

The book is now printed and is available at al-Hidaayah Publishing & Distribution’s online shop (link) for whoever wants to pick up a copy.

al-Ma’ribi’s Letter to al-Hajuri

This beautiful letter from Abul-Hasan al-Ma’ribi to Yahya al-Hajuri was first shown to me a few weeks ago by a friend on Facebook; may Allah reward and bless him. Considering who it’s written by and who it’s addressed to, I thought it might be a good one to share here on my blog. In my opinion, the letter is pretty significant and just goes to show just what kind of man al-Ma’ribi is, especially given the history between the two.

The fight he fought against those who ostracized and demonized him was never about him or his reputation. He fought the fight to stand up for the truth, for what’s right. Examples like this are what has earned the shaikh my utmost respect and admiration. I, for one, probably wouldn’t have even written a single word of sympathy if I were him and had their situations been reversed, I highly doubt al-Hajuri would have afforded al-Ma’ribi the same kindness. For those who don’t know, al-Hajuri was one of the main instigators of the turmoil and among the first to stir up controversy about al-Ma’ribi. He was a major player in tribulation that engulfed and consumed the Salafis for the better part of the last decade; the effects of which still linger up until today.

I’m pretty sure that most of you who come across this post already know about the current situation regarding Dammaj. Among the casualties of this latest siege of the village by the Shi’i Huthis, was al-Hajuri’s son, Abdur-Rahman. After the jump is the letter al-Ma’ribi wrote to al-Hajuri after finding out about his loss.

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It’s A Goat, Even If It Flies!!!

Well, that didn’t take too long. At the beginning of Abu Usamah’s piece commenting on Rabi’ al-Madkhali’s recent statement about merely being a critic and not an imam in the science of disparagement and accreditation, he asked the question,

I await to see what the response is going to be from those who have taken him as the undisputed authority in every aspect of the Deen?

Will they apply their normal spin to his words and take them as merely an example of his humility that shows and indicates he is in fact THE IMAM of this science that the scholars of yesterday said ONLY A SELECT FEW WERE CONSIDERED TO BE COMPETENT AND CAPABLE ENOUGH OF DELVING INTO THIS FIELD?

As expected, the exaggerationists obliged in kind and promptly scrambled to carry out some sort of “damage control”, easily living up to the moniker I’ve given them. Take this image of a message that had made its rounds shortly after the audio recording of Rabi’ al-Madkhali’s statement and its translation by Madeenah.com was released:

Oh no! Quick, cover your eyes, plug your ears!

Then there’s also this audio recording of a rather emotional statement made by Abul-Hasan Maalik the Green that was promptly sent out by the brothers at TROID.

In response to this, Abu Usamah Atthahabi has written another piece–which can be read after the jump–specifically commenting on the exaggerationism displayed by Maalik in this recording. Enjoy!

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Shaikh Rabi’ IS NOT an Imam of Jarh & Ta’dil

A couple days ago I received an email from my dear friend, Abu Usamah Atthahabi, with the subject line “Re: Sheikh Rabee’ IS NOT an Imam of Jarh Wa Ta’deel“. It’s not often that he sends out long emails like this one, so although the subject of Rabi bin Hadi al-Madkhali is one that I find tired and old, I thought I’d read it and see what was up.

With young new exaggerationists popping up constantly, I thought it might be good to share what Abu Usamah had to say on my blog. Although the readership numbers to my blog have died down due to my inactivity, perhaps his thoughts might find their way to people’s screens than they would being forwarded from recipient to recipient through email.

May Allah reward Abu Usamah immensely for his attempts at fairness and levelheadedness.

For those who want some backstory to the email, the subject line of Abu Usamah’s email is in reference to the statement from Rabi’ al-Madkhali found in the YouTube video before the email, both below the jump (email is without any editing done on my part–you read it as I received it).

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We Can’t Answer Him So Keep Away From That Guy!!!

[ Edit: I added links to the YouTube videos mentioned in the post. Also note that MuslimVlogGuy deleted his comments to my video some time ago–good thing I got screen caps, lol. ]

Earlier this week (Monday) I received a private message on Facebook from one of my buddies telling me of some self-deluded exaggerationist wannabe vanguards of Salafism warning others to keep away from me on Twitter. Being that I don’t have a Twitter account, I had to do a bit of searching to find the tweets. Here’s the exchange that took place (on all images in this post, click to enlarge to actual size):

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Ibn al-Qayyim on Dealing with Errors and Those Who Commit Them

In Madârij as-Sâlikîn, Imam Ibn al-Qayyim, may Allah have mercy on him, had alluded to some of the escapades of the opponents[1] and said,

These escapades imposed a tribulation on two groups from the people. The first of them was screened by them from the merits of this group, the mildness of their souls, and the truthfulness of their interactions. They relinquished them on account of these escapades and disavowed them with the utmost disavowal, and they had an ill suspicion of them in absolute terms, and this is enmity and excessiveness. If everyone who erred or blundered was left off entirely and his merits relinquished, the sciences, skills, and wisdoms would certainly have been corrupted and their landmarks obstructed.

Then, he, may Allah have mercy on him, mentioned the group counter to what preceded and named them transgressors and opposers.[2] Then he said,

The third group, and they are the people of justice and fairness, and those who give every possessor of rights his right, and grant every possessor of status his status, [such that] they did not adjudge the ruling of the sick [and] the ill to the healthy nor the ruling of the healthy to the ill [and] the sick. Rather, they accepted what is to be accepted and rejected what is to be rejected.[3]

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Notes:
[1] [t] Ibn al-Qayyim is referring to unbridled excesses committed by the Ṣūfîs.

[2] [t] Ibn al-Qayyim’s exact words were ‘transgressors and excessive [ones]’ (معتدون ومفرطون). Perhaps ‘excessive [ones]’ was misread as ‘opposers’ (معرضون) as the two words resemble each other.

[3] Madârij as-Sâlikîn Bain Manâzil «Iyyâk Na’bud wa Iyyâk Nasta’în», vol. 2, pgs. 39-40.

Source: as-Sulaimânî, Abul-Hasan Mustafâ bin Ismâ’îl. “al-Qawl al-Mufhim li Man Ankar Maqâlah: Nusahhih wa Lâ Nahdim.” ad-Difâ’ ‘an Ahl al-Ittibâ’: ar-Radd al-’Ilmî ‘alash-Shaikh Rabî’ bin Hâdî al-Madkhalî (2nd ed.). Menoufia, Egypt: Dâr al-Ansâr, 2006. vol. 1, pgs. 347-348.