Returning to the truth is an established practice among the people of knowledge and virtue.

Al-Qaadee Ibn al-‘Arabee Al-Maalikee narrated in his book, Ahkaam al-Qur’aan (1/182-183): Muhammad bin Qaasim al-‘Uthmaanee informed me more than once saying: “Once I arrived Fustaat and went to the study circle of Shaykh Abul-Fadl al-Jawharee and attended the speech he was delivering to the people. Among the things he said in the first gathering I attended was: “The Prophet (صلى الله عليه وسلم) divorced his wife, pronounced Dhihaar and took oath of abstention from his wives.” When he went out, I followed him until I caught up with him in his house amidst a group of people.  He sat with us in the lobby and informed the people of my affair, because he saw an indication of being a stranger in me as he does not know the person from among those who [usually] come to him. When most of them left him, he said to me, I consider you to be a stranger, do you have anything to say? I said, ‘Yes’. He said to his companions: “Excuse him so that he can talk.”

So, they stood up and I was the only one left with him. I said to him, “Today, I attended your study circle and heard you saying: ‘The Messenger of Allaah (صلى الله عليه وسلم) took oath of abstention from his wives, and you spoke the truth. You said the Messenger of Allaah (صلى الله عليه وسلم) divorced his wife, and you spoke the truth. You also said that the Messenger of Allaah (صلى الله عليه وسلم) pronounced Dhihaar. This did not happen and it is not right for it to take place. This is because Dhihaar is a hateful word and a falsehood, and that is not permissible to emanate from the Prophet (صلى الله عليه وسلم). Thereupon, he hugged me, kissed my head and said to me: ‘I have repented from that. May Allaah reward you on my behalf with good.” Then I left him.

On the second day, I went early to his gathering, but I came to meet him that he had preceded me to the central mosque and sat on the pulpit. When I entered from the mosque’s door and he saw him, he called out with a loud voice, ‘You are welcome, my teacher, make space for my teacher.’ So necks stretched at me, eyes stared at me, the people rushed towards me elevating me and pushing people back from me until I got to the pulpit. Due to the magnitude of [my] shyness, I did not know which region of the earth I was. The mosque was crowded with its people and shyness caused sweat to trickle from my body.

The Shaykh turned to the people and said to them: “I am your teacher and this is my teacher!” Yesterday, I informed you that the Prophet (صلى الله عليه وسلم) took oath of abstention from his wives, divorced his wife and pronounced Dhihaar. None of you explained it to me or disproved me. But (this man) followed me to my house and said such and such – and he reiterated what took place between me and him. I have repented from the statement I uttered yesterday and I have retracted from it to the truth. So whoever heard it among those who were present [yesterday] should not rely on it; and those who are present should inform those who are absent. May Allaah reward him with good.  He started making supplication while the people were saying Aameen.

Source: Ahkaam Ash-Shitaai fee As-Sunnah al-Mutahharah, p. 94 by Shaykh Alee bin Hasan al-Halabee.


“You did not think that they would get out.” [Surat Al Hashr 59: 2].

ۚ مَا ظَنَنتُمْ أَن يَخْرُجُوا۟ ۖ

“You did not think that they would get out.” [Surat Al Hashr 59: 2].

This syllable of the Ayah indicates to one of the scenes of exiling the Jews of Banu An-Nadir from their forts and dwellings after breaking their covenant with the Messenger of Allah (peace be upon him) and after their failure attempt of killing him.

Theirs forts were immune and their houses were secure. So, they entrenched in their homes with all possible means, whereas Muslims were outside those forts looking at them without being able to break into.

That scene formed some common convictions at the two sides. Muslims expected that the Jews will come out of their immune forts, but the Jews would not think that they would need to go out their forts.

وَظَنُّوٓا۟ أَنَّهُم مَّانِعَتُهُمْ حُصُونُهُم مِّنَ ٱللَّهِ

“And they thought that their fortresses would defend them from Allah!” [Surat Al Hashr 59: 2].

In the meanwhile, the attack came upon them from a way they did not expect which was their inner selves.

Verily, when Allah (may He be Exalted) wills to cause things to happen, they happen from a way that people never think because causes and means are always ready because they are created by Allah.

So, why should we wonder?! He is Allah who is able over everything and nothing can fail Him.

The Jews started to ruin the houses in which they entrenched with their own hands.

يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِى ٱلْمُؤْمِنِينَ

“They destroyed their own dwellings with their own hands and the hands of the believers.” [Surat Al Hashr 59: 2].

Adopting means to reach an end is very important according to the Shari`ah, but Muslims should recall a bigger fact which is:

The management of Allah to this universe is above every plot.

It is the fact which we see in the regular speech of old women who say:

If it was said to you that a camel can fly, say that Allah is able over everything.”

It is faith in Allah and trust in His Management to the universe, and the proofs are numerous.

Let us go back to the Jews of Banu An-Nadir, the defeat came to them from their inner selves, and their eyes were staring at the outer forts, but they forgot that their forts will not avail them before Allah.

And if their inner forts were hit, nothing can compensate them, so when the inner defeat happened, everything ended:

They opened their forts, ruined their homes, and surrendered themselves while Muslims were watching as if they did not believe what they were watching, but they trust in Allah and in His Ability.

Then the speech comes to the people of every time:

فَٱعْتَبِرُوا۟ يَٰٓأُو۟لِى ٱلْأَبْصَٰرِ.

“Then take admonition, O you with eyes (to see).” [Surat Al Hashr 59: 2].


The Muslim Ummah was once the greatest on earth.

It was the Ummah that enjoined what is right, forbad what is wrong, freed the oppressed people, established justice, and propagated the principles of monotheism everywhere.

In brief, it managed to outmatch the existing nations of that time in all fields: science, economy, ethics and politics.

What then are the reasons behind its backwardness?

In other words, why are we usually referred to as underdeveloped or euphemistically developing countries?

Allāh, the Most Exalted, says:

كَدَأْبِ ءَالِ فِرْعَوْنَ ۙ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ

[Theirs is] like the custom of the people of Pharaoh and of those before them.

كَفَرُوا۟ بِـَٔايَٰتِ ٱللَّهِ فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ ۗ

They disbelieved in the signs of Allāh, so Allāh seized them for their sins.

إِنَّ ٱللَّهَ قَوِىٌّۭ شَدِيدُ ٱلْعِقَابِ.

Indeed, Allāh is Powerful and severe in penalty.

ذَٰلِكَ بِأَنَّ ٱللَّهَ لَمْ يَكُ مُغَيِّرًۭا نِّعْمَةً أَنْعَمَهَا عَلَىٰ قَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ ۙ

That is because Allāh would not change a favor which He had bestowed upon a people until they change what is within themselves.

And indeed,

وَأَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌۭ.

Allāh is Hearing and Knowing.

كَدَأْبِ ءَالِ فِرْعَوْنَ ۙ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ

[Theirs is] like the custom of the people of Pharaoh and of those before them.

كَذَّبُوا۟ بِـَٔايَٰتِ رَبِّهِمْ فَأَهْلَكْنَٰهُم بِذُنُوبِهِمْ وَأَغْرَقْنَآ ءَالَ فِرْعَوْنَ ۚ

They denied the signs of their Lord, so We destroyed them for their sins, and We drowned the people of Pharaoh.

وَكُلٌّۭ كَانُوا۟ ظَٰلِمِينَ.

And all [of them] were wrongdoers. (al-Anfāl, 8:52-54)

This verse confirms that Allāh, the Most Exalted, will never change the condition of a people unless they change what is within themselves: their mindset, belief, behaviour, manners and way of life.

This was the established way of Allāh in dealing with the previous nations (the people of Pharaoh and other preceding ones) when they disbelieved in His signs, transgressed against His set limits, and defiantly disobeyed His Law.

According to many Qur’anic verses, the punishment of these nations came as a result of their sins.

Allāh, the Most Exalted, says:

فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ

So Allāh seized them for their sins. (al-Anfāl, 8:52)

فَأَهْلَكْنَٰهُم بِذُنُوبِهِمْ

We destroyed them for their sins. (al-Anfāl, 8:54)

In these verses, certain attributes of Allāh are mentioned in a way that deters the disobedient and humiliates the arrogant.

Allāh is the Omnipotent who punishes severely, the All-Hearing and Omniscient who punishes the wrongdoers in both this worldly life and the Hereafter.

The Worst People in My Nation..

عَنْ أَبِي هُرَيْرَةَ ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ : شِرَارُ أُمَّتِي الثَّرْثَارُونَ ، الْمُشَّدِّقُونَ ، الْمُتَفَيْهِقُونَ ، وَخِيَارُ أُمَّتِي أَحَاسِنُهُمْ أَخْلاقًا.

Abu Hurayrah reported that the Prophet, (صلى الله عليه وسلم) , said, “The worst of my community are those who speak a lot, those who are diffuse in speech and those who fill their mouth with words. The best of my community are the best of them in character.

Scholarly comments for this subject:

الثَّرْثَارُونَ Those who speak a lot ” refers to the people who constantly talk about things of no importance in Islam.[Ibn Qayyim in Madraj As-Salikeen( 2/307)]

الْمُشَّدِّقُونَ Those who are diffuse in speech ” This applies to the person who constantly chatters and idly gossips without prudence. [Ibn Athir in An-Nihiyah(1/595)

الْمُتَفَيْهِقُونَ Those who fill their mouth with words…” This refers to a person who talks at great length. [Al-Amir As-Sanani’ Sharh Jami As-Saghir (6/496)]

وَخِيَارُ أُمَّتِي أَحَاسِنُهُمْ أَخْلاقًا The best of my community are the best of them in character.” This was mentioned with those who speak a lot, because the one who perfects his character weighs his speech and actions. He rarely speaks about things that don’t concern him. He protects himself from talking too much, gossiping, and talking at great length. The only people described with these traits are those with bad character, those who are arrogant, and those who make themselves look good at the expense of making others look bad.[Al-Amir As-Sanani’ Sharh Jami As-Saghir (6/496)]

Translated and compiled by :

Abu Aaliyah Abdullah ibn Dwight Battle

The Virtues of the Day of Arafaah

Praise be to Allaah.

1. It is the day on which the religion was perfected and Allaah’s Favour was completed.

In Al-Saheehayn it was reported from ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that a Jewish man said to him, “O Ameer al-Mu’mineen, there is an aayah in your Book which you recite; if it had come to us Jews, we would have taken that day as an ‘Eid (festival).” ‘Umar said, “Which aayah?”

He said:

اليوم أكملت لكم دينكم وأتممت عليكم نعمتي

ورضيت لكم الإسلام دينا

“This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.” [al-Maa’idah 5:3 – interpretation of the meaning]. ‘Umar said, “We know on which day and in which place that was revealed to the Prophet (صلى الله عليه وسلم). It was when he was standing in ‘Arafaah on a Friday.”

2. It is a day of Eid for the people who are in that place.

The Prophet (صلى الله عليه وسلم) said:

يوم عرفة ويوم النحر وأيام التشريق عيدنا أهل الإسلام

، وهي أيام أكل وشرب

“Yawm ‘Arafaah (the day of ‘Arafaah), Yawm al-Nahr (the Day of Sacrifice) and Ayyaam al-Tashreeq (the 3 days following Yawm al-Nahr) are Eid (festival) for us, the people of Islam. These are days of eating and drinking.” This was narrated by the authors of al-Sunan.

It was reported that ‘Umar ibn al-Khattaab said: “It – i.e., the aayah ‘This day I have perfected…’ was revealed on a Friday, the Day of ‘Arafaah, both of which – praise be to Allaah – are Eids for us.”

3. It is a day by which Allaah swore an oath.

The Almighty cannot swear by anything except that which is mighty. Yawm ‘Arafaah is the “witnessed day” mentioned in the aayah (interpretation of the meaning):

وشاهد ومشهود

“By the witnessing day [Friday] and by the witnessed day [the Day of ‘Arafaah].” [al-Burooj 85:3].

It was reported from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (صلى الله عليه وسلم) said:

اليوم الموعود يوم القيامة ، واليوم المشهود يوم عرفة ،

والشاهد يوم الجمعة ..

“The promised day is the Day of Resurrection, the witnessed day is the Day of ‘Arafaah, and the witnessing day is Friday.” Narrated by al-Tirmidhi and classed as saheeh by al-Albaani.

It is the “odd” [i.e., odd-numbered, Witr] by which Allaah swore in the aayah (interpretation of the meaning):

والشفع والوتر

“And by the even and the odd” [al-Fajr 89:3].

Ibn ‘Abbaas said: “The even is the Day of al-Adhaa [i.e., 10th Dhoo’l-Hijjah] and the odd is the Day of ‘Arafaah [i.e., 9th Dhoo’l-Hijjah] This is also the view of ‘Ikrimah and al-Dahhaak.

4. Fasting on this day is an expiation for two years.

It was reported from Abu Qutaadah (may Allaah be pleased with him) that the Messenger of Allaah (صلى الله عليه وسلم) was asked about fasting on the Day of ‘Arafaah. He said,

كفر السنة الماضية والسنة القابلة

“It expiates for the sins of the previous year and of the coming year.” Narrated by Muslim.

This (fasting) is mustahabb for those who are not on Hajj. In the case of the one who is on Hajj, it is not Sunnah for him to fast on the Day of ‘Arafaah, because the Prophet (صلى الله عليه وسلم) did not fast on this day in ‘Arafaah. It was narrated that he forbade fasting on the Day of ‘Arafaah in ‘Arafaah.

5. It is the day on which Allaah took the covenant from the progeny of Adam.

It was reported that Ibn ‘Abbaas (may Allaah be pleased with him) said: the Messenger of Allaah (صلى الله عليه وسلم) said:

إن الله أخذ الميثاق من ظهر آدم بنعمان – يعني عرفة – وأخرج من صلبه كل ذرية ذرأها ، فنثرهم بين يديه كالذر ، ثم كلمهم قبلا

“Allaah took the covenant from the loins of Adam in Na’maan, i.e., ‘Arafaah. He brought forth from his loins all his offspring and spread them before Him, then He addressed them, and said:

” ألست بربكم قالوا بلى شهدنا أن تقولوا يوم القيامة

إنا كنا عن هذا غافلين

أو تقولوا إنما أشرك آباؤنا من قبل

وكنا ذرية من يعدهم أفتهلكنا بما فعل المبطلون

‘Am I not your Lord? They said, ‘Yes, we testify,’ let you should say on the Day of Resurrection: ‘Verily, we have been unaware of this.’ Or lest you should say: ‘It was only our fathers aforetime who took others as partners in worship along with Allaah, and we were (merely their) descendents after them; will You then destroy us because of the deeds of men who practised Al-Baatil (i.e., ploytheism and committing crimes and sins, invoking and worshipping others besides Allaah)?’ [al-A’raaf 7:172-173 – interpretation of the meaning].”

Narrated by Ahmad and classed as saheeh by al-Albaani. And there is no greater day than this and no greater covenant than this.

6. It is the day of forgiveness of sins, freedom from the Fire and pride in the people who are there:

In Saheeh Muslim it was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (صلى الله عليه وسلم) said:

ما من يوم أكثر من أن يعتق الله

فيه عبدا من النار من يوم عرفة ،

وإنه ليدنو ثم يباهي بهم الملائكة فيقول : ما أراد هؤلاء ؟

“There is no day on which Allaah frees more people from the Fire than the Day of ‘Arafaah. He comes close and expresses His pride to the angels, saying, ‘What do these people want?’”

It was reported from Ibn ‘Umar that the Prophet (صلى الله عليه وسلم) said:

إن الله تعالى يباهي ملائكته عشية عرفة بأهل عرفة ،

فيقول : انظروا إلى عبادي أتوني شعثا غبرا

“Allaah expresses His pride to His angels at the time of ‘Ishaa’ on the Day of ‘Arafaah, about the people of ‘Arafaah. He says, ‘Look at My slaves who have come unkempt and dusty.’” Narrated by Ahmad and classed as saheeh by al-Albaani.




So we begin now with the advice, seeking Allaah’s aid…

From the characteristics by which this group can be recognized are:

1. Lack of concern towards studying and reflecting upon the Qur’aan and the authentic Sunnah

You will find that this group has a weak connection with the very sources of the deen, the Qur’aan and the authentic Sunnah. Rather their da’wah revolves mainly around the ‘ulamaa (scholars), and the aspect of returning to the scholars is given utmost importance. This is apparent from their words and deeds.

The balanced way of Ahlus-Sunnah is to give utmost priority and importance to the Qur’aan and the authentic Sunnah, and studying and reflecting upon them. The scholars come at the next level.

Ahlus Sunnah take the scholars as the means to aid them in correctly understanding the texts (i.e. the Quran and Hadeeth).

Also they do not put themselves forward before the scholars and always remain under their guidance.

2. Gatherings devoid of the remembrance of Allaah.

Their gatherings are filled with “Qeel wa Qaal” (So and so said, such and such said). But you will hardly hear “Allaah said” or “His Messenger said”.

And their gatherings are largely empty from the dhikr (remembrance) of Allaah.

For these reasons you will find that sitting with them causes the heart to become hard, and away from the dhikr of Allaah, and this is from the greatest causes of destruction.

3. Resemblance to the Khawarij

The Khawarij were the first sect to split away from Ahlus Sunnah wal Jamaa’ah.

They had deviated in the matter of Takfeer (declaring someone to be a Kaafir).

They applied the ruling of kufr (disbelief) upon that which did not necessitate kufr, for example, committing major sins.

What the Khawarij of old had done regarding Takfeer, we find this group doing the same in the matter of Tabdee’ (declaring someone to be an Innovator or person of Innovation).

They consider people to be out of the fold of Ahlus Sunnah based on things which do not necessitate that.

Also, the Khawarij of old took the texts pertaining to the Kuffaar and applied them to the Muslims.

Similarly this group has taken that which applies to the people of innovation and applied it upon Ahlus Sunnah themselves.

4. Faulty understanding regarding the Asl (origin) of a Muslim

With this group, the Asl (origin) regarding a Muslim is that he is a person of bid’ah (innovation) until proved otherwise.

With Ahlus-Sunnah, the Asl regarding a Muslim is that he is upon Tawheed and the Sunnah, unless he takes a path of innovation.

5. Not differentiating between soundness of the general manhaj (methodology), and mistakes and errors in the details of methodology

[Note: This is crucial point, so please understand it well!]

Ahlus Sunnah wal Jamaa’ah regard a person to be upon the Sunnah as long as his general manhaj (methodology) is sound.

The scholars have defined this general manhaj (i.e. the path of the saved sect) in different wordings:

 It is to hold on to the Book and the Sunnah

 It is to hold on to the Book and the Sunnah, along with giving precedence to the understanding of the Salaf us Saalih

 It is to hold on to the Book and the Sunnah, upon the manhaj of the Salaf us Saalih

These are different wordings, and there is no contradiction between them. All of these definitions carry the same meaning.

Basically you are upon the correct methodology if you are upon the Qur’aan and the Sunnah, with its correct understanding.

So whoever is like this (i.e. as described above), we regard him to be upon the Sunnah, even if he has mistakes and errors in the details.

So this is a simple, plain and clear criterion, which can be understood without any difficulty.

However we find that this group considers mistakes in the details as if they are mistakes in the general manhaj, and due to this they make the ruling of Tabdee’ based on such mistakes.

For example, praising or promoting a certain person of innovation or his books; when the person who is praising is otherwise known for uprightness upon the Book and the Sunnah.

This is an error, but it does not mean that the person exits Ahlus Sunnah due to this. Rather some may even go to the extent of taking issues that are not even errors in the details of the manhaj, and consider them to be errors in the general manhaj !

For example, if we do not take care to arrange for proper duroos (lessons) on the books of aqeedah, fiqh, etc., then this is in reality a deficiency in ‘amal (action), and not an issue of error in manhaj.

Some of them may clearly declare some of Ahlus Sunnah to be from Ahlul Bid’ah.

Others are more careful not to use the term of “Innovator” or “people of innovation”, but everything else is the same as in the first case, i.e. they deal with Ahlus Sunnah as if they were Ahlul Bid’ah.

They abandon the gatherings of the people of knowledge who are near to them, and they see themselves as being separate from the people of Sunnah who live amongst them. Some may accuse the callers amongst the people of Sunnah of having a “hidden agenda”, meaning that they outwardly call to the Sunnah but their real motive is something else.

Whereas the reality is that they themselves are the ones who are witch-hunting (against Ahlus Sunnah).

The callers of Ahlus Sunnah have no other agenda other than to spread the Sunnah.

6. Relying upon taking knowledge from books

From the reasons of their deviation, is that they took their knowledge only from books (and/or the internet) and kept away from the people of knowledge around them.

If only they had the scholars amongst them, then the doubts that they have would have been nipped in the bud, and this deviation would not have had a chance to raise its ugly head.

From the things that indicate their deviance is that they do not have a single person of knowledge amongst them.

‘Abdullaah ibn ‘Abbaas radhiyallaahu anhumaa, when he debated the Khawaarij, said to them, “I do not see a single one from the companions of the Prophet salallaahu alayhi wa sallam amongst you.”.

He used this as a proof to show that they were upon deviance. Based on this, the scholars of the Sunnah have said that to abandon taking knowledge from the people of knowledge is the starting point of danger.

So you may see amongst them those who have memorized a lot, and those who can narrate a lot, but they do not have understanding.

So they are misguided and they misguide others. They erred in their understanding because they did not sit with the people of knowledge to begin with.

So now based on this faulty understanding, they have built a manhaj for themselves, with which they attack Ahlus Sunnah, and in particular the people of knowledge amongst them.

As the scholars have said, “Knowledge without understanding is more dangerous than jahl (ignorance).”

7. Taking only from selected scholars and abandoning others

You will find some of the people of this group approving of taking only from some of the senior scholars of the Ummah.

So based on this, they do not sit with any of the people of knowledge around them, because these senior scholars are generally far away from where they are.

To these people it is either the Ulamaa al Kibaar (senior scholars), or nothing else.

What they fail to realize is that knowledge is of levels, and the people of knowledge are of levels.

From them is the student of knowledge, the ‘aalim (scholar), and the mujtahid (a scholar who can perform ijtihaad) .

And again within each of these categories, people are of levels. ‘Ilm is to be taken from all of these people because they do not speak except upon knowledge.

Ahlus Sunnah, who are upon the balanced way, say that the ‘asl (origin) is to take from the best and the senior-most people of knowledge, if this is possible.

Otherwise, we take from whoever from the people of knowledge are available to us and are amongst us.

You will find some others approving of taking knowledge only from those people of knowledge who are from Arab countries and not from the others.

Also, you will find those who say that it is a must for a person to have a tazkiyah (recommendation/praise from a scholar) or an ijaazah (permission from a scholar to narrate or teach a particular book, etc.); only then can you take knowledge from him.

With Ahlus Sunnah, a tazkiyah or an ijaazah is a means to identify a scholar or a person of knowledge; but the absence of a tazkiyah or ijaazah does not necessarily mean that the person is not from the people of knowledge.

There are other means (which may be even stronger than these) to show that a person is from the people of knowledge.

From these ways is that a person is well known amongst his people for knowledge and uprightness on the Sunnah.

This in itself is sufficient for us to take from him, and is in fact stronger than a tazkiyah.

And the reality is that these people don’t really take from these selected scholars as well, because they only accept from them as long as what they say does not go against their manhaj.

But if the scholars’ advice and statements go against their manhaj, you will see that they do not accept it, rather they invent dubious and twisted arguments in order to avoid what the scholars have advised them with.

8. Attacking the scholars and people of knowledge

You will find that this group makes as their target the best of the people who are amongst them, and they are the people of knowledge from Ahlus Sunnah.

So they attack the salafees in the name of salafiyyah and they attack the people of knowledge amongst them in the name of

“connecting the people with the scholars”.

How amazing!!

Do they realize the seriousness of their action?!!

Do they not fear the standing before Allaah and accounting for their speech and actions!!

Do they not know that the flesh of the scholars is poisonous?!!

Indeed to Allaah we belong and to Him we shall return.

From the doubts that they bring to prevent the people from the people of knowledge is that they say

“Being a graduate from Islaamic university of Madeenah or other salafi universities is not a guarantee that a person is upon the Sunnah or from the people of knowledge”.

By this statement they wish to stop the people from attending the gatherings of the students of knowledge and scholars who are known for the Sunnah and known for their knowledge.

We say that this is a statement of truth, but with which falsehood is intended.

The ‘asl (origin) regarding those who have studied at the hands of senior scholars in these universities is that they are upon knowledge and upon the Sunnah. So we sit with them and benefit from them.

As for some who have adopted the paths of innovation even after studying in salafi universities, then their degree cannot be used as a proof that they are upon the Sunnah when they have chosen another path for themselves. So this is the balanced understanding.

But for this group of Juhhaal (ignoramuses) who use the above argument, the ‘asl is that these people of knowledge are not taken from, until proven otherwise.

So take heed, O Sunnee!!

9. Giving fatwa without knowledge

This group claims that they “return to the scholars” for every matter, big or small, and that they do not speak from their own selves.

However the reality is that they have the audacity to give fatwa without knowledge regarding some of the most serious matters.

For example, they say “You can’t take knowledge from this one and that one.”

Or they say “You have to boycott this one and that one.”, “It’s not permissible for you to sit with this one or that one.”

Another point to be noted is that there are certain characteristics and conditions to determine who the scholars are, i.e. from whom can we take knowledge?

And even amongst the scholars only a selected few of them who are deeply rooted in knowledge and have attained a high level enter the field of Jarh wa Ta’deel.

[“Jarh wa Ta’deel” is the science (of hadeeth) in which the scholars determine and declare who is trustworthy/reliable and who is not; who is to be taken from and who is to be abandoned, etc.]

Only very few from the elite scholars enter into this area.

Now the point to be noted here is that when the individuals of this group are actually Juhhaal (ignorant people) who do not even fulfill the conditions to be a scholar, they have put themselves in the position of those scholars who carry out Jarh wa Ta’deel; raising whoever they wish from the people of knowledge, and lowering whoever they wish; including whoever they desire in the ranks of the people of knowledge and excluding whoever they desire!!!

10. Taqleed (blind following) of personalities

This group has certain people (who are not from the people of knowledge) who they return to know their rulings regarding who is to be taken from, and who is to be abandoned; who is “upon the manhaj”, and who is not, and so on.

They take their principles from these “leaders” although they may not call them as leaders.

You may also find them exaggerating in the praise of a particular scholar, falling into ghuluww (extremism) regarding him, and making blameworthy taqleed of him.

All these affairs are not only in clear opposition to the way of Ahlus Sunnah, but also point to a deficiency in Tawheed.

11. Cutting and pasting statements and twisting them to distort their meanings

In order to support their devious manhaj, and when they wish to attack Ahlus Sunnah, they make use of some of the statements of the scholars of the Sunnah.

But they do so in a treacherous way, because they take speech out of its true context, they cut off the speech that precedes it or follows it, and paste whatever suits their desires.

They distort the meanings of the statements of the scholars and apply them in contexts and situations where they are not applicable at all!! All of this is from their cunning and deception, and we ask Allaah for safety.

From that which further exposes their evil intentions is that if they wished, they could get a clear, unambiguous ruling from the scholars regarding particular groups or individuals; but they do not do so.

They take general statements in which there is some ambiguity, and interpret them as they desire.

“It is He Who has sent down to you (Muhammad) the Book (this Qur’an). In it are Verses that are entirely clear, they are the foundations of the Book and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings save Allah. And those who are firmly grounded in knowledge say: “We believe in it; the whole of it (clear and unclear Verses) are from our Lord.” And none receive admonition except men of understanding.[Surah Aal Imraan: 7]

12. Testing people with individuals who are not from the scholars of the Sunnah

From the signs of this group is that they ask you,

“What is your stance regarding so and so?”,

“What do you say regarding such and such a person”.

These people regarding which they take a stance are generally either (those who they regard to be) people of innovation or Juhhaal (ignorant people).

This is an innovated way that clearly opposes the way of Ahlus Sunnah.

We know from the manhaj of the salaf that they would judge or test the people based on their love or hatred towards the Imaams and scholars of the Sunnah, and they would not test people with other than them.

An example of this is what the Imaam al-Barbahaaree says in his book Sharh us Sunnah, “If you find a man who loves Abu Hurairah, Anas ibn Maalik and Usayd ibn Hudayr, know that he is a person of the Sunnah, if Allaah wills.”

[Note: Ahlus Sunnah are agreed upon the impermissibility of taking knowledge from the people of bid’ah (innovation), attending their religious talks/gatherings and taking them as close friends or companions. The last point does not negate this in any way]

13. Wasting away precious time

You will find the people of this group spending all or most of their time in speaking about/ against groups and individuals, to the exclusion of seeking beneficial knowledge or engaging in worship.

This shows their lack of seriousness towards correcting their own selves and preparing for the meeting with their Lord.

The thing that is of utmost importance in this world and in the Aakhirah (Hereafter) is to have sound Eemaan.

And this is not achieved except by beneficial knowledge and righteous action. We ask Allaah for Tawfeeq (success).

“The Day when wealth or children will not benefit [anyone]. Except for one who comes to Allah with a sound heart.” [Surah ash-Shu’araa: 88-89]

14. Neglecting the affair of unity and brotherhood

From the greatest affairs that the scholars of Ahlus Sunnah wal Jamaa’ah are concerned with is to unite the word of the Muslims and to unite their ranks upon the truth.

They give utmost importance to the affair of unity amongst the Muslims in general, and amongst Ahlus Sunnah in particular.

The Sunnah is always associated with Jamaa’ah (unity), and Bid’ah is always associated with Furqah (splitting).

15. A point related to the affair of Da’wah

Da’wah is based upon knowledge. So a person calls to something only if he has knowledge of that.

Also just as people are of levels in knowledge, people are of levels when it comes to Da’wah.

The greater a person is in knowledge (of the deen) the greater his responsibility and level in Da’wah.

The lesser a person is in knowledge, the lesser his responsibility and level in Da’wah.

So from this we understand that the main responsibility of Da’wah falls first and foremost upon the ‘ulamaa (scholars).

They are the leaders of the Da’wah. However, those who are not scholars should neither cut themselves off completely from Da’wah, nor should they put themselves in the position of the scholars.

Rather, according to their capability and knowledge, they order the good and forbid the evil, and call to the truth.

All the while, they recognize their level and remain under the guidance of the scholars, and they do not put themselves forward before the scholars.

However, we find that this group makes Da’wah absolutely restricted to the scholars only, and absolutely prevents others from Da’wah.

So even if a person has some knowledge, they prevent him from spreading that knowledge on the pretext that he is not a scholar.

This attitude stems from a deficient and incorrect understanding of the deen, and will only result in the spread of ignorance and covering up of knowledge.

16. Lack of Rahmah (mercy) towards the creation

This is another matter that contributes to the hardening of the heart.

Also, when a person lacks mercy towards the creation, he is quick to attack and destroy. But the one who has

Rahmah fears for the creation, gives sincere advice, and makes du’aa and hopes that they are guided to the truth.

In an authentic hadeeth, the Messenger of Allaah sallallaahu alayhi wa sallam said:

“The Most Merciful shows mercy to those who have mercy on others. Show mercy to those on earth, and the One above the heaven will show mercy to you.” [Abu Dawood and others]

He sallallaahu alayhi wa sallam also said:

“He who does not show mercy (to others) will not be shown mercy (by Allaah).” [Bukhari and Muslim]

Shaykhul Islaam Ibn Taymiyah rahimahullaah said:

“Ahlus Sunnah wal Jamaa’ah are the most knowledgeable of people regarding the truth, and the most merciful of people towards the creation.”