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] … .

[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.

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.

Read more of this post

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]

[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.

Do not Refute Them Until you Know What They Meant?

I woke up this morning and found an email in my inbox from the SPubs mailing list titled, “NEW ARTICLE: Shaykh Muhammad Ibn Haadee al-Madkhalee Disproves the False Principle: Do not Refute Them Until you Know What They Meant”. It contained the following quote, which I assume is part of a longer article (I didn’t click on the link provided to check):

So we have not been commanded to investigate into the intended meanings. Whosoever has speech that is falsehood, then falsehood must be refuted. And if he is ignorant and he says, “I meant such and such, but I erred in the expression,” we reply, ‘The praise is for Allaah. Therefore, you have corrected yourself. So it is not permissible for anyone, from this point onwards, to follow you in that falsehood now that you are aware of it.’ So now you – O critic – have benefited the people firstly and him (i.e. the speaker of falsehood) secondly.

Read more of this post

Ibn al-Qayyim on Correcting but Not Destroying

In I’lâm al-Muwaqqi’în (vol. 3, pg. 283), Imam Ibn Qayyim al-Jawziyyah said,

… cognizance of the virtue of Islam’s imams, their measures, their rights, and their grades, and that their virtue, their knowledge, and their advising is for Allah and His messenger does not make acceptance of all of what they say and what occurred in their verdicts, from the issues in which what the Messenger came with was hidden to them, incumbent, for they spoke with the extent of their knowledge. The truth [being] contrary to them[1] does not make repudiation of their statements entirely, degradation and defamation of them incumbent.

These two extremities deviate from the goal, and the goal of the path is between them [both]. We do not accuse [people] of inequity nor do we render [them] immune [from error]. With them,[2] we do not traverse the Râfiḍah’s path with regards to ‘Alî, nor their path with regards to the two Shaikhs.[3] Rather, [with them], we traverse their own path with regards to whoever is before them from the Companions, for surely, they do not accuse them of inequity, nor do they render them immune [from error], and they do not accept all of their statements nor do they relinquish them. So how do they rebuke us regarding the four imams for a path they traverse with regards to the four Caliphs and the rest of the Companions? There is no incompatibility between these two affairs for [the one] whose chest Allah opened to Islam. They are only incompatible with one of two men: a [person] ignorant of the measure of the imams and their virtue or a [person] ignorant of the reality of the Sharî’ah that Allah sent His messenger with.

[The one] who has knowledge of the Law and fact knows decisively that an esteemed man who has a righteous involvement in Islam and good effects, and [has] a place with respect to Islam and its people, could [have] a lapse or a mistake happen from him for which he is excused—and even rewarded for his [independent] deliberation. Thus, it is not permissible that he be followed in it, nor is it permissible that his station, his imamate, and his status be relinquished from the hearts of the Muslims.

[1] [t] I.e., their verdicts.

[2] [t] I.e., some of the scholars who attribute themselves to Imam ash-Shâfi’î’s school of thought.

[3] [t] I.e., Abū Bakr asSiddîq and ‘Umar bin al-Khattâb, may Allah be pleased with them both. Ibn al-Qayyim is referring to the fact that the Râfidah excessively venerate ‘Alî bin Abî Tâlib, may Allah be pleased with him (some to the extent of deifying him), while they excommunicate Abū Bakr and ‘Umar, may Allah be pleased with them both, and declare them apostates.

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. 348-349.

Don’t Let the Hatred of a People Cause You To Do Wrong

In his exegsis of the Qur’an titled Taisir al-Karim ar-Rahman, explaining verse 8 from chapter al-Ma’idah (5), Abdur-Rahman bin Nâsir as-Sa’di (may Allah have mercy on him) said, 
«And do not let [it] cause you to do wrong» i.e., do not let hate of a people cause you to not be just, just as someone who has no justice or equity does. Rather, just as you testify for your ally, then testify against him, and just as you testify against your enemy, then testify for him, even if he were a disbeliever or heretic. For surely, justice and acceptance of what he comes with of the truth is obligated in it, because it is truth, not because he [is the one who] said it. Do not reject the truth on account of his statement, for surely, this is an oppression for the truth.
Taisir al-Karim ar-Rahman, pg. 218 (Dâr Ibn Hazm)
As quoted by Abul-Hasan Mustafâ bin Ismâ’îl as-Sulaimânî in ad-Difâ’ ‘an Ahl al-Ittibâ’, vol. 1, pg. 329.

The Last Will & Testament of Muqbil bin Hadi al-Wadi’i

There’s been quite a few times where Shaikh Muqbil bin Hâdî’s last will and testament has been mentioned here on my blog (usually in the comments sections to posts), especially with respect to Shaikh Abul-Hasan al-Ma’ribî. Because of this I thought it might be a good idea to post it here for whoever wants to read it and see for themselves, since the brothers at Salafi Publications (as well others who are upon their exaggerationist mentality) love to make it seem like Shaikh Muqbil was wary of some sort of potential evil Shaikh Abul-Hasan was bound to inflict upon the world. It never made any sense to me (and to many others) how someone who Shaikh Muqbil supposedly believed posed such a great danger to Islam and Salafism would be someone that he advised others to refer matters to in his last will and testament.

In any case, I had a really hard time finding that old translation online, so I decided to retranslate it myself. You guys can read it  here, if you’re interested: The Last Will & Testament of Muqbil bin Hâdî al-Wâdi’î (PDF).

In the middle of translating the will, I was finally able to find it posted on some random blog post regarding the last will and testament (al-wasiyyah) itself, quoted as an example of what one looks like (Shaikh al-Albânî’s last will and testament was another example shown in the post). The post’s author referenced Shaikh Muqbil’s Salafi Publications’s website, but searching their site, I was unable to find it at all. For whoever wants to read their translation of the will (which differs from mine in some parts), you can do so by visiting this blog. You’ll find Shaikh Muqbil’s will about two thirds down the page, followed by Shaikh al-Albânî’s last will and testament.