A Sincere Advice and Clarification

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by Ahmad Banajah al-Hadhrami & Some Students of Perlis


<ul><li><p>A Sincere Advice and a Clarification </p><p>5 Shaban 1432 </p></li><li><p> } { 4 201 </p><p>} { 42 </p><p>} . { 412 </p><p> 4 . . . </p><p>In the following treatise, we are going to clarify some Qawaaid (Principles) which some of our </p><p>Muslim brothers have innovated by themselves, for which no proofs can be found within the Quran </p><p>and the Sunnah. What is very saddening is that some of these innovated Qawaaid have entered into </p><p>most of the Salafi communities around the world. </p><p>The truth is that there is a big misunderstanding between the people. If you observe the situation of </p><p>most of the Salafi brothers in this Fitnah, we see that they have not taken the methodology of the </p><p>Salaf but rather have made Taqleed (blind following) of certain individuals. </p><p>Some of the points which will be clarified in this treatise, if Allah wills, are as follows: </p><p>1. The meaning of al Kibaar al Ulamaa (Big Scholars) </p><p>2. Our attitude towards the Kibaar al Ulamaa </p><p>3. Tawaqquf, its meaning and its ruling </p><p>4. Supporting the Haq and Refuting the Baatil is from among the principles of Ahlus Sunnah </p><p>Point 1 : The meaning of Kibaar al Ulamaa </p><p>What is the definition of Kibaar al Ulamaa? If we look into the Quran, the Sunnah and the speech of </p><p>Salaaf, there is no evidence to support that the age of a scholar defines whether he is either from </p><p>the Kibaar or Sigaar al Ulamaa (small scholars). Some people misunderstand that the Kibaar refer to </p><p>those who are old in age while the Sigaar refer to those who are young in age. </p></li><li><p>This understanding is against the Quran, the Sunnah and the Ijmaa (consensus) of the Salaaf i.e. that </p><p>Kibaar and Sigaar are defined by the age of the scholars. Rather it is the knowledge that a scholar </p><p>possess and his adherence to the Sunnah that defines his status. </p><p>Syaikh ul Islaam Ibn Taimiyyah , Imaam Ahmad, Ibn Hazm, An Nawaawee, Al Haafiz Ibn Hajr, Imaam </p><p>Al Bukhaari, Imaam Muslim and their likes, these scholars started to lead the people when </p><p>they were in their thirties. They were young in age but no doubt they are from amongst the Ulamaa </p><p>of the Ummah. </p><p>While at the same time you will find people who have reached their nineties but they are nowhere </p><p>similar to those who are younger than them with respect to Ilm (knowledge). Therefore age is never </p><p>a criterion to distinguish between Kibaar al Ulamaa and Sigaar al Ulaama. </p><p>So if somebody was to ask regarding the meaning of the Athaar of Ibn Masud when he </p><p>said: </p><p>And the sign that the people will always be in Khair (goodness) is as long as they take knowledge </p><p>from their Kibaar from amongst their trusted people and their scholars. If they take from their Sigaar </p><p>and from their evil people, they will be destroyed. (Abu Nuaim in Hilyatul Aulia) </p><p>The answer is no doubt there are Kibaar al Ulamaa and Sigaar al Ulamaa. However the definition </p><p>of Kibaar al Ulamaa is that they are those who are upon the Haq (truth) and at the same time </p><p>advice the people to follow the Haq. </p><p>While the Sigaar al Ulamaa are Ulamaa of Ahlul Bidah regardless of their age. </p><p>Therefore an Aalim from the Ahlus Sunnah is from the Kibaar, regardless of his age, his knowledge </p><p>and his level i.e. Aalim or Mujtahid. This is because an Aalim from the Ahlus Sunnah is upon the Haq </p><p>and they also call the people to follow and practice the Haq. </p><p>On the other hand, an Aalim from the Ahlul Bidah is from the Sigaar, regardless of their age, their </p><p>knowledge and their level. This is because an Aalim from the Ahlul Bidah is upon Baatil (falsehood) </p><p>and they also call the people to follow and practice the Baatil. </p><p>And the evidence for this definition is that </p><p>1. If we look into the Quran and the Sunnah, we will find that Allah and His Messenger </p><p> describes knowledgeable people of Ahlul Haq to be the Ulamaa while at the same </p><p>time He describes those whom possess Ilm but from amongst the Ahlul Baatil from amongst </p><p>the Juhhaal (Ignorant). Allah said in Surah Al Araaf verse 176: </p></li><li><p>} { 4</p><p>211 </p><p>And had We (Allah) willed, We would surely have elevated him therewith but he clung to the </p><p>earth and followed his own vain desire. So his description is the description of a dog: if you drive him </p><p>away, he lolls his tongue out, or if you leave him alone, he (still) lolls his tongue out. Such is the </p><p>description of the people who reject Our Ayat (proofs, evidences, verses, lessons, signs, revelations, </p><p>etc.). So relate the stories, perhaps they may reflect. </p><p>And He said in Surah Al Jumuah verse 5: </p><p>} </p><p> { 45 The likeness of those who were entrusted with the (obligation of the) Taurat (Torah) (i.e. to </p><p>obey its commandments and to practise its legal laws), but who subsequently failed in those </p><p>(obligations), is as the likeness of a donkey who carries huge burdens of books (but understands </p><p>nothing from them). How bad is the example (or the likeness) of people who deny the Ayat </p><p>(proofs, evidences, verses, signs, revelations, etc.) of Allah. And Allah guides not the people who </p><p>are Zalimun (polytheists, wrong-doers, disbelievers, etc.). </p><p> and the Hadith of Abdullah Ibn Amr : </p><p> ] </p><p>[ </p><p>Verily Allaah does not take away knowledge by snatching it away from the servants, but he takes </p><p>away knowledge by taking away the scholars, until when no scholar remains; the people take </p><p>ignorant ones as leaders, so they are asked and give judgements without knowledge (and in the </p><p>report of al-Bukhaaree:) So they give judgment according to their opinion and they go astray and </p><p>lead others astray. (Sahih Bukhari: 100 and Sahih Muslim: 2673) </p><p>If we read the stories and biographies of the Ulamaa of Salaf, we will find that all of them </p><p>regardless of being of different ages and levels, they were calling the people to one another. Anas </p><p> used to call the people to learn with Al Hassan Al Basri even though al Hassan </p><p> was younger than Anas and that al Hassan was a Tabieen while Anas </p></li><li><p>was a Sahabah (Companion of the Prophet ) . Similarly Imam Ahmad used to call the </p><p>people to take knowledge from Imam Al Bukhari even though Imam Al Bukhari was </p><p>still at a very young age. When the son of Ishaq went to Imam Ahmad to seek </p><p>knowledge from him, Imam Ahmad asked him to return to his father and learn from him </p><p>even though Ahmad was of a higher level in knowledge than Ishaq . This shows that </p><p>age is never a criterion, rather it is the Ilm that one possesses and that they are from Ahlul Haq, that </p><p>defines that they are from Kibaar Ulamaa. </p><p>Point 2: Our attitude towards the Kibaar Ulamaa </p><p>If we look into the evidences from the Quran and the Sunnah, Allah commands us to follow </p><p>only His speech and the speech of His Messenger, Muhammad , by the understanding of the </p><p>companions and not the speech of others regardless who they are. Allah said in </p><p>Surah An Nisaa verse 115: </p><p>} </p><p> { 4225 </p><p>And whoever contradicts and opposes the Messenger (Muhammad ) after the right path has </p><p>been shown clearly to him, and follows other than the believers' way. We shall keep him in the path </p><p>he has chosen, and burn him in Hell - what an evil destination. </p><p>Allah commands us to follow Him and His Messenger and this is the meaning of </p><p>Salafiyyah. We are commanded to follow the Haq regardless who or where it is from and refute the </p><p>Baatil regardless who or where it is from. So no one is allowed to say to us that we have to follow a </p><p>certain individual except if it is being mentioned in the Quran and the Sunnah. </p><p>So if somebody is to ask regarding the role of the Ulamaa. We answer by saying that we respect </p><p>and love them because they are righteous but meanwhile we take their opinions and speech in order </p><p>to help us to understand the speech of Allah and His Messenger by the understanding </p><p>of the Salaf and to only clarify but not to take their opinions and speech as a new source of evidence. </p><p>Allah said in Surah Al Anbiya verse 7: </p><p> }: { 41 So ask Ahluz Dzikr if you do not know. </p><p>What is meant by Dzikr here is the Quran and the Sunnah. Allah commands us to ask those </p><p>who have the Quran and the Sunnah regarding the Quran and the Sunnah and not ask them </p><p>regarding their own opinions. Therefore we follow their opinions if they coincide with the Quran and </p><p>the Sunnah and we do not follow them in their mistakes. </p></li><li><p>Point 3: Meaning of Tawaqquf </p><p>Before we explain the meaning of Tawaqquf , we have to first look at the evidences. This is because </p><p>the people have made Tawaqquf as a methodology in the religion. </p><p>The word Tawaqquf is neither found in the speech of Allah in the Quran nor found in the </p><p>speech of His Messenger in the Sunnah. Rather this word had its beginning in the end of the </p><p>second century Hijrah. It was being used to describe those who took the middle way i.e. the way </p><p>between Ahlus Sunnah and Ahlul Bidah. This group of people refused to support Ahlus Sunnah and </p><p>at the same time refused to refute and reject Ahlul Baatil. They claimed that they remained in the </p><p>middle and did not wish to take any sides. The Imaams of Sunnah at that time such as Ahmad Ibn </p><p>Hanbal and Ishaq , used this word on this group of people. Furthermore they inclined </p><p>the Mutawaqqifun (those who practice Tawaqquf) towards the Ahlul Bidah. </p><p>If somebody is to ask why the Ulamaa consider them from amongst Ahlul Bidah. We answer by </p><p>saying that this is because they neither support the Haq nor reject the Bidah. The history of this </p><p>word, Tawaqquf, absolutely had a dark history. It has always been a wrong methodology for Ahlul </p><p>Bidah and never for Ahlus Sunnah. This is because the methodology of Ahlul Haq is clear. So there is </p><p>no need to confuse ourselves and remain in the middle. In summary, Tawaqquf is a wrong </p><p>methodology because of the following reasons: </p><p>1. There is no evidence to support this methodology from the Quran, the Sunnah and from the </p><p>stories of the Salaf. Thus, this methodology is not from Ahlus Sunnah. </p><p>2. If we are to accept the methodology of Tawaqquf, the people will use it as an excuse for </p><p>anyone who does not want to support the Haq and reject the Baatil with the excuse that the </p><p>situation is not clear for them. </p><p>3. If we are to accept the methodology of Tawaqquf, we will be rejecting many evidences from </p><p>the Quran and the Sunnah as Allah commands us to stay with the Haq and to support </p><p>Haq. However by practicing Tawaqquf, we will be rejecting Allahs command. </p><p>Note: Some ignorant people wish to prove the methodology of Tawaqquf by using the incident that </p><p>occurred between some of the companions like Abdullah Ibn Amr Ibn Al Aas, Abu Bakrah and Ibn </p><p>Umar . They claimed that those Companions did not fight in either the side of Ali </p><p> or the side of Muawiyah . The people use this as a proof for Tawaqquf although Ali </p><p> was known to be on the Haq. In a hadith narrated by Ikrimah : </p><p> 4 4 </p><p> 4 4 ] [ </p></li><li><p>Ibn 'Abbas said to me and to his son 'Ali, "Go to Abu Sa'id and listen to what he narrates." So we </p><p>went and found him in a garden looking after it. He picked up his Rida', wore it and sat down and </p><p>started narrating till the topic of the construction of the mosque reached. He said, "We were carrying </p><p>one adobe (a sun-dried, unburned brick of clay) at a time while 'Ammar was carrying two. The </p><p>Prophet saw him and started removing the dust from his body and said, "May Allah be Merciful to </p><p>'Ammar, the oppressive group will kill him He will be inviting them (i.e. his murderers, the rebellious </p><p>group) to Paradise and they will invite him to Hell-fire. (Sahih Al Bukhari: 447) </p><p>Note: Ammar was with Ali </p><p>There is no Khilaaf between the scholars that Ali was on the Haq and that Muawiyah </p><p> was mistaken in this aspect. It is also known that the hadith which mentions that some of </p><p>the above mentioned Companions remained in the middle is not authentic. But even if we consider </p><p>it to be authentic the Companions had erred in their Ijtihaad. So this cannot be used as an evidence </p><p>for the Mutawaqqifuun but rather it is evidence against them and it shows that we have to support </p><p>the Haq over the Baatil without any excuse. </p><p>In another hadith by Al Ahnaf Ibn Qayis , He said : </p><p> ] [ </p><p> ( 12 4) </p><p> " " While I was going to help this man ('Ali Ibn Abi Talib ), Abu Bakrah met me and asked, "Where are </p><p>you going?" I replied, "I am going to help that person." He said, "Go back for I have heard Allah's </p><p>Messenger saying, 'When two Muslims fight (meet) each other with their swords, both the murderer </p><p>as well as the murdered will go to the Hell-fire.' I said, 'O Allah's Messenger! It is all right for the </p><p>murderer but what about the murdered one?' Allah's Messenger replied, "He surely had the intention </p><p>to kill his companion." (Sahih Al Bukhari: 31) </p><p>Al Hafiz Ibn Hajr said in his explanation of the hadith in Fathul Bari: </p><p> Al Ahnaf turned away from the opinion of Abu Bakrah and he fought with Ali </p><p> in all of his wars. </p></li><li><p>In this hadith, Al Ahnaf returned to help Ali despite Abu Bakrahs </p><p>advice because he knew that Ali was upon the Haq due to the specific evidence from </p><p>the Hadith i.e. that Ali was upon the Haq. </p><p>Point 4: Supporting the Haq and Refuting the Baatil is from among the principles of </p><p>Ahlus Sunnah </p><p>Supporting the Haq and Refuting the Baatil is from among the Principles of Ahlus Sunnah </p><p>Allah and His Messenger commanded us to aid the Haq and refute the Baatil at all </p><p>times. None of us is to be excused from enjoining the good and forbidding the evil. Allah said </p><p>in Surah Ali Imran verse 104: </p><p>} { 4 201 </p><p>Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma'ruf </p><p>(i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism </p><p>and disbelief and all that Islam has forbidden). And it is they who are the successful. </p><p>Syaikhul Islam Ibn Taimiyyah mentioned in Aqeedah al Wasitiyyah, that enjoining the good </p><p>and forbidding the evil is from among the principles of Ahlus Sunnah wal Jammaaah. </p><p>Tahazzub and Hizzbiyah (Partisanship) is one of the Muharramaat (prohibitions) of our religion. It is </p><p>Munkar (evil) and thus we have to warn the Ummah from falling into it. In a hadith by Abu Said </p><p> in Sahih Muslim, the Prophet said: </p><p> ] [ Whoever saw a Munkar, he must change it with his hand. If he is not able (to change it with his </p><p>hand), then (he should change it) with his tongue. If he is not able (to change with his tongue), then </p><p>(he should change it) with his heart. And that is the weakest of Iman (Sahih Muslim: 49) </p><p>Therefore as Muslims we are commanded to encourage the people upon the good and forbid the </p><p>evil. The Haq and the Baatil are clear and no one is allowed to be Tawaqquf when the issues are </p><p>clearly mentioned to him. Furthe...</p></li></ul>