Brotherhood That Only Exists in Speech is NOT Befitting

Author: Shaykh Zayd al-Madkhalee (rahimahullah)
Source: Awdahul Ma'aanee Sharh Muqaddimah Risaalah Ibn Zayd al-Qayrawaanee
Translator: Abu Yusuf Khaleefah

The Noble Shaykh Zayd al-Madkhalee (may Allah have mercy upon him) stated:

"It is not befitting for the Muslims that their brotherhood/sisterhood is merely speech and smiling along with their being opposition in the hearts to which the tongues speak with. Rather, it is obligatory that their brother/sisterhood is truthful in that which is apparent and in that which is hidden. A believing brother/sister does not harbor hatred  against his believing brothers/sisters. Even if there takes place between them that which takes place from the matters of differing/opposition in the attainment of personal affairs or the attainment of the worldly affairs, indeed these matters should not leave for him an opening to harbor hatred against his Muslim brothers/sisters and/or harbor bad thoughts and opinions about them. Rather, it is obligatory that he is one who is sincere in the matter of brotherhood/sisterhood and that he is truthful in it in order that the hearts unite and harmonize upon the truth."

Just Calling a Salafy a Troublemaker or a Liar is Not Unrestrictedly Sufficient Nor a Detailed Criticism

Author: Shaikh Ahmad Baazmool (hafithahullah)
Source: The Shaikh's Official Twitter Account/ This article was written in Kuwait on the 4th of Thul Hijjah, 1436
Translator: Abu 'Abdis Salaam Siddiq Al Juyaanee

In the name of Allah The Most Merciful Bestower of mercy. May the Peace and Exultations  be upon the Messenger of Allah, his family, companions and supporters. 

As to follows:

I have been asked, "How do you respond to the one who says, 'The criticism of an 'Aalim against a Shaikh by saying he is a liar or troublemaker; that this constitutes a detailed criticism and thus takes precedence over a praise without restriction?'"

I responded by saying,

This is not unrestrictedly the case. The rebuttal of this speech is from a (number) of angles:

Firstly: The criticism taking precedence over the praise is with the condition that the criticism is confirmed to be true upon the one who is being criticized. If it is the case that it is not confirmed true, it would then have no effect. 

Secondly: The (term) troublemaker carries a multitude of meanings which may not be with and in itself an (actual criticism) or that which an individual is disparaged by, so this is NOT detailed. 

Thirdly: A detailed criticism that was refuted and rejected by a reputable 'Aalim who clarified the lack of effectiveness/validity (of said criticism) does not take precedence in this case. 

Fourthly: A detailed criticism, if it is launched against some of the Salafis, there MUST be brought forth (proof and evidence) and that which clearly expresses their (actual) obstinance and persistence upon falsehood. 

As far as criticizing a Salafy due to a mere mistake without there being any persistence upon falsehood, obstinance or clear exposing of his playing with the truth; then this is the methodology of the criminally oppressive Haddaadees.

Is Having a Tazkiyyah a Condition Before Knowledge Could be Taken From a Person?

Author: Shaykh Sulaymaan Ar Ruhailee (hafithahullah)
Translator: Abu ‘Abdis Salaam Siddiq Al Juyaanee

The brother says, 

Q: Salaamu Alaikum wa Rahmatullahi wa Barakaatahu, O our Shaikh may Allah reward you and benefit (you and others) with your knowledge. We have with us (in our lands) students of knowledge whom we only know good about them –may Allah benefit (others) by way of them. They teach us the books of ‘Itiqaad (‘Aqeedah) and Sunnah. Some brothers have come to us and have spread (the following) concerning the students:

Firstly, knowledge is only to be taken from the Akaabir.
Secondly, It's a must that there be a Tazkiyyah from the ‘Ulama for the one who is establishing (the likes of) these classes.

So this has led to the abandonment of some of the classes of which there is not present (or available) other (classes) in our area/province. So what should be our stance in this regard? (We hope) you give us direction (in this affair) may Allah bless you.

A: There's no doubt, that knowledge indeed should  be taken from the Akaabir (Major Scholars) and a person must have a Tazkiyyah. However, who are the Akaabir (Major Scholars)? The Akaabir are those whom their knowledge has magnified (their status) and they are known for knowledge, even if they are young in age, even if they are youth. There were Akaabir from the Sahaabah who were young in age; knowledge was taken from them and their knowledge illuminated the world. This affair is from the important affairs in this issue, and it is, that the one who is young could be magnified (in status) by his knowledge; such that he is known by his profound beneficial knowledge. This (scenario) took place in abundance amongst the Salaf, starting with the Sahaabah may Allah be pleased with them (and it took place) after the Imaams. 

A Tazkiyyah (is also) a must; for verily, this knowledge is Deen. So it is a must that we carefully look at the one we take our Deen from. However, what is a Tazkiyyah (and how is it attained)? A Tazkiyyah is achieved by way of three affairs:

The First Affair: A textual (i.e. written and/or verbal) Tazkiyyah from the reputable ‘Ulama, giving him Tazkiyyah. The ‘Ulama or some of them have given him a textual Tazkiyyah; a Tazkiyyah is not confined to one, two or three scholars. Rather (it would constitute a Tazkiyyah), if a (single) scholar from the reputable scholars (give him a Tazkiyyah) or a group of them (stating) that so and so has Tazkiyyah and he is suitable that knowledge be taken from him.

The Second Affair: It is well-known (by the ‘Ulama) that this student gives classes and no one from the people of knowledge has disapproved (of him doing so). It is well-known that he teaches and none of the reputable people of knowledge have disapproved of his classes. This is a Silent Tazkiyyah. This (is a Tazkiyyah) because it is not suitable that the ‘Ulama with their (lofty) status that they (know) that this person is from those who should be prevented from being studied with and yet they don’t say anything.

The Third Affair: And this is the most important affair in this issue and that is, that his knowledge gives him Tazkiyyah. So he doesn’t teach anything except the Sunnah. What I mean by this, is that he only speaks the truth and that he only takes from the ‘Ulama of the Sunnah and that he agrees with the books of the ‘Ulama of the Sunnah. (In addition to this) he does not refute any of the speech of reputable ‘Ulama nor does he contradict the Sunnah, this one, his knowledge gives him Tazkiyyah.

The ‘Ulama don’t personally know every student of beneficial knowledge. However, they would look into the knowledge he presents. Does he teach the Sunnah? Does he respect the views of the ‘Ulama of the Sunnah? Does he convey the speech of the ‘Ulama of the Sunnah? If this is the case, his knowledge gives him Tazkiyyah and knowledge is taken from him.

The statement that, “Verily knowledge is not taken except from the one who the ‘Ulama have given a written/verbal Tazkiyyah to;” (verily) this (statement) closes the door on much good. Many places have students of knowledge therein who teach the Sunnah and the explanations of the people of the Sunnah and they teach in accordance to that which they have learned. However, they do not hold a (textual) Tazkiyyah from a specific scholar. However, it is not known about him that which disparages him as relates to his knowledge; so if we say, “Don’t take knowledge from him,” knowledge would not remain in many places, the door of good would be closed, the people of innovation (would take his place) in teaching and the people of the Sunnah would be stopped and halted. The people of the Sunnah would then (have no alternative) except to take knowledge from the people of innovation or take knowledge from the internet or other than it. This is not correct and this does not benefit.

Therefore, we say, (a person) must have a Tazkiyyah and it is not permissible that we are lax (in this affair) and just take knowledge from anybody. However, what is a Tazkiyyah (and how is it attained)? It will either be by a textual (i.e. written and/or verbal) Tazkiyyah from one or a number reputable known ‘Ulama of the Sunnah, or by it being well-known (that a student) teaches and is benefited from, and the ‘Ulama do not disapprove of him doing so or by (way of his) correct sound knowledge that is free from that which disparage it and thus the student who teaches is known by way of it (i.e. this sound knowledge).

Next without doubt it is incumbent upon every (student) that they (teach according to what they know) and stops at their limit and that they do not go beyond what they have learned. So they teach the people according to the boundaries of their knowledge. Many of the Muslim lands are in need of those who would teach them the fundamental principles. So whoever firmly knows (and has studied) these fundamental principles from the people of Sunnah should teach the people. However, (this doesn’t mean) he would become like Shaikhul Islaam Ibn Taymiyyah. You know some students of knowledge would take a book or two then after that go and start teaching and become big headed and thus start refuting the ‘Ulama of profound knowledge. They would give Islamic verdicts in every affair and speak about every matter. There's no doubt that this is misguidance. However, the Muhsin (good doer/good student of knowledge), he is the one that does not go beyond that which he has learned and he spreads the good and the Sunnah. (Thus) it is not permissible for us to stand as a hindrance in the face of the spreading of good and the spreading the Sunnah. This is what has reached us from the actions of the ‘Ulamaa, like Shaikh Ibn Baaz (rahimahullah) and Shaikh Ibn ‘Uthaymeen (rahimahullah) and how they use to interact with the students of knowledge. As for the one who is known to be refuted (by the people of knowledge) or he has that which disparages his knowledge (i.e. Bid’ah etc) or he is unknown from every angle, then the likes of this one, it is not for us to take knowledge from him. And Allah knows best.  

The People of Firmness and Uprightness are Few

Author: al-Imām Ibn Rajab (rahimahullah)
Source: Majmū al-Rasā'il volume 1/339
Translator Dawud Adib  الجمعة 13 ذو القعدة 1436 - 28 أغسطس 2015

al-Imām Ibn Rajab (rahimahullah) said commenting on this verse:

إن الذين قالوا ربنا الله ثم استقاموا

“Verily, those who say:  ‘Our Lord is Allāh (Alone),’ and then they stand firm.."

[ الذين قالوا ربنا الله كثير ولكن أهل الإستقامة قليل ]

"Those who say "Allāh is our Lord alone..." are many... but the People of Firmness  and Uprightness are few!

One of the Foundations of al-Haddaadiyyah

Source: Kashf Akaadheeb wa Tahreefaat wa Khiyaanaat Fawzee al-Bahraynee pg. 6
Translator: Abu Yusuf Khaleefah

The Noble Shaykh Rabee Ibn Haadi al-Madkhalee (may Allah preserve him) mentioned as one of the foundations of al-Haddaadiyyah:  

"Despised blind following and blind fanaticism of individuals who are known by Ahlus Sunnah for lying, betrayal and oppression. Also having the alliance and enmity based upon these individuals  and their falsehood. These are the characteristics of the old and new Haddaadiyyah."

A Blessed Sitting With Our Noble Shaikh Al 'Allaamah Rabee' Bin Haadee Al Madkhalee (hafithahullah)

All praise is for Allah the Almighty Who allowed us to sit with a scholar from the scholars of Ahlus Sunnah to judge and aid in bringing about resolution to the differing which has been occurring in America over the pass few years between some of the Salafi students of knowledge which as a result adversely effected the Salafis in the West as a whole. This is a summary of the main points of the meeting:

  • Shaikh Rabee' (hafithahullah) welcomed us all into his home and was pleasant towards both parties. 
  • Shaikh Rabee' (hafithahullah) after listening to that which both parties had to say asked Abu Muhammad Al-Jamaiky and Abu Yusuf Khaleefah, “What effect has these warnings had in the dawah?" They both informed him that it caused division between the Salafis. 
  • Shaikh Rabee' (hafithahullah) asked Abu Yusuf Khaleefah and Abu Muhammad Al-Jamaiky, “Do the other brothers from the Du’aat have any bidah with them?” They answered: "No Shaykh, they are Salafiyoon." 
  • Shaikh Rabee' (hafithahullah) mentioned that he does not see from anyone on either sides any Bid'ah (innovation) or Dalaalah (misguidance). Rather, he sees that shaytaan entered between the Salafis and caused division. 
  • Shaykh Rabee’ (hafithahullah) mentioned that both sides are Salafi, calling to Allah and each side should continue giving da’wah and leave off all matters that lead to differing and put the differences under our feet. 
  • Shaikh Rabee' (hafithahullah) commanded that we ALL drop everything and start with a new page between us. The Shaykh mentioned that this is for ALL parties involved on BOTH sides.   
  • Shaikh Rabee' (hafithahullah) commanded that the warnings stop and that both parties only speak about each other with good. 
  • Shaikh Rabee' (hafithahullah) commanded that ANY and ALL warnings that are online must come down and be removed. The Shaikh (hafithahullah) stressed ALL by putting both hands to his face and flinging them back.
  • Shaikh Rabee' (hafithahullah) was asked by Abu Muhammad Al-Jamaiky for permission to spread his speech online. The Shaikh (hafithahullah) replied saying, “Spread it.”
  • At the end of the meeting the son of Shaikh Rabee' (hafithahullah) placed emphasis that the speech of his father is general and to everyone; to those students who were present and to those students who were not present.

Those present in this meeting
Shaikh Rabee' Ibn Haadee Al Madkhalee (hafithahullah)
‘Umar Ibn Rabee’ Al Madkhalee
Hasan Somali 
Abu Yusuf Khaleefah 
Abu Muhammad Nādir Al-Jamaiky 
And others
17th Night of Rajab/ 5th of May 2015

Translated by:
Abu Muhammad Nādir Al-Jamaiky
Abu Yusuf Khaleefah
Abu ‘Abdis Salaam Siddiq Al Juyaanee 

Warn Against Those Who Persist Upon Falsehood

Author: Al 'Allaamah Ash Shaikh Zayd Al Madkhalee (rahimahullah) 
Source: Al Ajwibatul Athariyyah pg. 95
Translator: Abu 'Abdis Salaam Siddiq Al Juyaanee

Whoever has made a mistake in 'Aqeedah or in Minhaj -and it had become widespread- should be advised to retract from the error and return to the truth. If he rejects, persists and is obstinate upon his falsehood, then verily it is obligatory that they are warned against by those who have the ability to do so as relates to knowledge, wisdom and in calling (to Allah).