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Topic: Shaikh Muhammad Bin Umar Baazmool: The Means Through Which The People Of Falsehood Seek To Establish Their Falsehood;
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Extracts From The Book Of Shaikh Muhammad Bin Umar Bin Saalim Baazmool Titled: 'Wasaa-il Ahlul Baatil Fee Taqreeri Baatilihim'
Section: The Struggle Between Truth And Falsehood
The struggle between truth and falsehood, and the enmity between the sons of Adam and Iblees has been from the time Adam was created and made to dwell paradise; this (struggle) has (also) (carried on) up until this era of ours.
Allaah (Tabaaraka-Wata-Aalaa) said:
And (remember) when your Lord said to the angels: 'I am going to create a man (Adam) from sounding clay of altered black smooth mud. So, when I have fashioned him completely and breathed into him (Adam) the soul which I created for him, then fall (you) down prostrating yourselves unto him.' So, the angels prostrated themselves, all of them together. Except Iblıs (Satan), - he refused to be among the prostrators. (Allaah) said: 'O Iblıs (Satan)! What is your reason for not being among the prostrators?' [Ibleess (Satan)] said: 'I am not the one to prostrate myself to a human being, whom You created from sounding clay of altered black smooth mud.' (Allıh) said: 'Then, get out from here, for verily, you are Rajım (an outcast or a cursed one). And verily, the curse shall be upon you till the Day of Recompense (i.e. the Day of Resurrection).' [Iblıs (Satan)] said: 'O my Lord! Give me then respite till the Day they (the dead) will be resurrected.' Allıh said: 'Then, verily, you are of those reprieved, till the Day of the time appointed.' [Iblees (Satan)] said: 'O my Lord! Because you misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all. Except Your chosen, (guided) slaves among them.' (Allaah) said: 'This is the Way which will lead straight to Me. Certainly, you shall have no authority over My slaves, except those who follow you of the Ghıwın (Mushrikın and those who go astray, criminals, polytheists, and evil-doers, etc.). And surely, Hell is the promised place for them all. It (Hell) has seven gates, for each of those gates is a (special) class (of sinners) assigned. Truly! The Muttaqoon will be amidst Gardens and water-springs (Paradise).' [Surah Al-Hijr; Ayah:28-45]
So whoever follows the path of shaytaan, he will misguide him. Shaytaan will arouse him until he opposes the shari'ah of Allaah.
Allaah (Ta-aalaa) said that Shaytaan said:
'Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allaah." And whoever takes Shaitın (Satan) as a Wali (protector or helper) instead of Allaah, has surely suffered a manifest loss' [Surah Nisaa; Ayah:119]
The misguided path that shaytaan traverses upon brings about enmity and hatred.
Allaah (Ta-aalaa) said:
'Shaytaan (Satan) wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allaah and from As-Salıt (the prayer). So, will you not then abstain?'[Surah Maa-idah; Ayah: 91]
The paths of the people of falsehood are one; regardless of their diversity and numbers. Their divergent ways and numerous paths are all in agreement upon leading (one) to the hell fire and in opposing that which the Messenger (sallal-laahu-alayhi-wasallam) and his Sahaabah were upon.
Abul Aaliyah (rahimahullaah) said:
'Learn Islaam; for if you learn, you will not turn away from it. And upon you is to follow the Siraatal Mustaqeem, because it is Islaam. Do not deflect from Islaam either to the right or the left, and upon you is to follow the Sunnah of your Prophet which his companions were upon. And be mindful of these desires that bring about enmity and hatred between the people.'
The affair of refutation against Ahlul Bidah is an affair from the affairs of Jihaad. Allaah (Azza-Wa-Jal) named/called rebuttal of the idol worshippers as Jihaad during the Makkan period. He (Subhaanah) said:
'So obey not the disbelievers, but strive against them (by preaching) with Jihaadan Kabeerah ( i.e. utmost striving, with it (the Qur'aan' [Surah Furqaan; Ayah:52]
Imaam Ibnul Qayyim (rahimahullaah) said:
As for Jihaad against Shaytaan, it is of two levels:
The first one is to wage war against shaytaan in order to repel what he throws at the slave of shubuhaat[a] and Shukook. The second one is to wage war against shaytaan in order to repel what he throws at the slave of corrupt intentions and lowly desires. Certainty is attained after the first Jihaad and patience after the second.
Allaah (Ta-aalaa) said
'And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayıt (proofs, evidences, verses, lessons, signs, revelations, etc.).' :[Surah Sajdah; Ayah:24]
So Allaah informed (us) that leadership in the Religion is attained through patience and certainty; patience repels lowly desires and corrupt intentions and certainty repels shukook and shubuhaat.
And striving against the people of falsehood and repelling their attacks against the people of the truth (ahlus Sunnah), is (done) in order to clarify the paths they follow in establishing falsehood; and in order that the Muslim may be cautious of (such ways and paths).
To be continued....Inshaa-Allaah
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[a] Shubuhaat: Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said, 'The Shubhah (doubt and misunderstanding) by way of which some people are led astray; is falsehood that is made to resemble the truth.ıı He (rahimahullaah) also said: ııThe people are not put to doubt and misunderstanding through outright falsehood, rather it has to be (done) through resembling it to something of truth. [See: Ad-Tadmuriyah; page:106 and Majmoo Al-Fataawaa; 8/37]
Shukook: things which one thinks that he comprehends, yet he is aware of something contrary to it which he thinks has the same possibility of being the truth.] [See Usool Thalatha of Shaikh Uthaymeen (rahimahullaah); English Translation: page: 37]
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Concerning The Correct Understanding of The Statement;
Laa Inkaar Fee Masaa-il Al-Khilaaf
There Is No Inkaar (Renouncement/Disapproval Of One Another) In Those Affairs Of The Religion In Which The (scholars) Hold Differences Of Opinion
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Some people are under the illusion that what is intended by this statement, is that it is not permissible to disapprove of (one another) with regards to any affair in which difference of opinion is held. So based upon this (illusion of theirs), it becomes impermissible to disapprove of a Munkar (an evil) unless there is complete agreement in doing so. This is a wrong understanding necessitating the closure of the door of enjoining good and forbidding evil.
The scholars hold differences of opinion in most of the masaa-il; and that which is correct with regards to this statement (Laa Inkaar Fee Masaa-il Al-Khilaaf) is that there should neither be harshness in disapproval nor reprimand with regards to those issues about which there is no manifest proof to be taken as the final (affair). And the basis upon which this is founded is that the issues of khilaaf are of two categories;
The First Category Of Khilaaf:
They are those issues of khilaaf in which there is proof necessitating that it be taken as the final (affair). So here, the proof must be taken and the other statement/opinion in opposition is discarded. And whoever follows the statement/opinion that is established to be in opposition to the proofs, then he is to be renounced/disapproved of.
The Second Category Of Khilaaf:
It is those issues of khilaaf in which the proof has not been manifested for it to be taken as the final (affair). It is an affair in which the evidences contend with each other or the views are at variance. This is an issue of ijtihaad, and there is neither disapproval nor reprimand against the one in opposition; rather advice is given for acquaintance with the statement/opinion that carries more weight.
This second category of (khilaaf) is what is intended by the statement (Laa Inkaar Fee Masaa-il Al-Khilaaf), which some people have understood in an unrestrictive manner. [1]
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Additional Benefit
Shaikh Rabee Bin Haadee Al Madkhalee (hafidha-hullaah) said:
We do not say that there are people of ijtihaad amongst ahlul bidah because they are followers of desires, and Allaah and His Messenger have testified to this. The misguided innovator stirs up discord/splits and errs, and then says to you, 'This is ijtihaad'.
And when Hikmatiyaar and the misguided parties (in Afghanistaan) murdered Shaikh Jameel Ur-Rahmaan, they said, 'This is ijtihaad'. Making lawful the spilling of the blood of the salafis is ijtihaad to them. This is what it is, they (ahlul bidah) do not fall upon an affair of misguidance or a calamity except that they say, 'This is ijtihaad'.
This is a dilution of Islaam. It is mixing falsehood, misguidance and bidah with truth when the mistakes of the (real scholars of ijtihaad) for which they are rewarded, are placed at the same level with innovation about which the Messenger (sallal-laahu-alayhi-wasallam) has informed of it being in the fire. [2] end of quote
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Rerefences:
[1] Ibaaraat Muhimmah of Shaikh Muhammad Bin Umar Saalim Baazmool; page:25
[2] Ajwibatul Allaamatush Shaikh Rabee Bin Haadee Al Madkhalee Alaa As-ilah Abee Rawaaha Al-Manhajiyyah; page: 20
Posted On behalf of Markazus Salafi by;
Abu Mu-aawiyyah Abdullaah Bin AbuBakr Al Fulaani Al-Gambi
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I Will Not Accept Jarh Against Someone I Know Until I Find That In Him
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This is how some of the people reject the statements of the scholars with regards to the warnings given against those involved in (affairs) of innovation......
Point One: The speech of the scholars with regards to warning against Ahlul Bidah is from the angle of giving information/report and not from the angle of ijtihaad, and on this basis it is obligatory to accept the report/information given by the trustworthy ones and not to reject it.
And one should not harbour in his heart the saying, 'I will not take (the Jarh) until I find this affair in the one who has been criticized.' This statement is in opposition to the well known principle (held) by the people of knowledge that the information/report given by the trustworthy ones is to be accepted.[1]
To be continued.......Inshaa-Allaah
[1]Ibaaraat Muhimmah of Shaikh Muhammad Bin Umar Saalim Baazmool; page:62
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Concerning the saying of some of the people
'Do Not Scrutinize the Beliefs and Mistakes of the People'
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This statement is reiterated by some people; when warning reaches them from one of the scholars or a student of knowledge against innovated statements/views that has arisen/occurred from some of the people, or when informed about mistakes committed in ilm and he is given warning against it, you find that his face becomes red and his (behaviour) changes, and he says, 'Do not scrutinize the beliefs of the people and do not search for their mistakes.'
The reality is that this statement (i.e. do not scrutinize the beliefs of the people and do not search for their mistakes) is a statement of truth by which falsehood is sought in this particular instance.
Clarification
Firstly: The right place to (use this statement) is where one seeks after secrets and hidden affairs, which have neither manifested nor are there any factual evidences indicating towards that.
The place (where this statement cannot be used) is where innovation arises from one of (the people) or when one of them calls to falsehood; since there is a difference between that which is manifested and that which is either concealed, hidden and unknown, or that there is no indication towards that.
Secondly: This statement of theirs (i.e. do not Scrutinize the Beliefs and Mistakes of the People) will lead to the abandonment of warning against mistakes and censure against innovation and falsehood. And the meaning of this is that the common people will be beguiled, rather even some of the students of knowledge will become inattentive to this situation.
Thirdly: Was the speech of the Salaf with regards to warning against innovation and the people of falsehood not (carried out) from the angle of warning against false beliefs, innovations and affairs in opposition to the Sunnah? So how can it be said, 'do not scrutinize the beliefs and mistakes of the people') to a person who either warns against an innovation manifested by an individual or points out a mistake committed by an individual?
Fourthly: To scrutinize the beliefs of the people by way of interrogation and trial as the Khaleefah Mamoon did with regards to the belief that the (Qur'aan is created), then this (method) is an innovation warned against. (However) to make a clarification and (issue) warning against an innovation that some people call to; and to unveil the falsehood of the callers to falsehood and (issue) warning against them; this is not from that (method of scrutiny warned against).
Fifthly: Those (people) who blame the one who unveils the (affairs) of the people of falsehood and issues warning against them, then it that they either disapprove of innovations or do not. If they disapprove of innovation, and point out mistakes and falsehood and warn against it, then indeed they have pursued the right course Inshaa-Allaahu Ta-aalaa. But why do they disapprove of those who take their place in renouncing innovation?! And if they do not warn the people against falsehood, then this (behaviour/stance of theirs) is not from the methodology of the salaf, and it suffices as a rebuke against them.
Sixthly: It has been reported in Durar As-Suniyyah (1/33) that the Imaam, the Mujaddid, Muhammad Bin Abdul Wahhaab (rahimahullaah) said:
I hold that the people of innovation are to be boycotted and their affair is to be made known until they repent. I pass judgement against them based on what is apparent and I leave their secrets/hidden affairs to Allaah. And I believe that every newly invented matter in the Religion is an innovation.
This [statement of Imaam Muhammad Bin Abdul Wahhaab(rahimahullaah)] is the statement of a Salafiy Athariy emanating from the statement of Umar Ibnul Khattaab (radiyallaahu-anhu) when he said:
'People were (sometimes) judged by the revealing of a Divine Inspiration during the lifetime of Allahıs Apostle but now there is no longer any more (new revelation). Now we judge you by the deeds you practice publicly, so we will trust and favour the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, for Allah will judge him for that; but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.' [Saheeh Bukhaari; Vol 3; Hadith Number:2641]
So look at/examine the statement of Imaam Muhammad Bin Abdul Wahhaab (rahimahullaah), when he said: 'I judge (ahlul bidah) based upon what is apparent;'' and look at/examine the statement of Umar Ibnul Khattaab (radiyallaahu-anhu) when he said, 'but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.' Then look at/ examine the (affair) of that person who disapproves of one who warns against ahlul bidah and exposes their falsehood, he claims that (this warning against ahlul bidah) is from the angle of scrutinizing the Aqeedah of the people. Is this (statement of his) correct?
Glorified and Exalted You are, O My Lord! Is not judgement passed against the people except through what is apparent?! This principle affirmed by Al Faarooq, Umar Ibnul Khattaab (radiyallaah-anhu) is employed in warning against a person of innovation when he manifests his innovation.
To be continued.........Inshaa-Allaah
Source: Ibaaraat Muhimmah of Shaikh Umar Baazmool (hafidha-hullaah; page:66-68 |
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Shaikh Baazmool continues.....
The Stance of Imaam Ahmad towards Daawood Ibn Ali Al- Asbahaanee
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Daawood Ibn Ali Al-Asbahaanee came to Saaleh Ibn Imaam Ahmad Ibn Hanbal with whom he used to have a good relationship. So he (Daawood) spoke to Saaleh Ibn Imaam Ahmad to make it easy for him to meet his father.
So Saaleh approached Imaam Ahmad (i.e. his father) and said;
Saaleh: A man asked me to bring him to you.
Imaam Ahmad: What is his name?
Saaleh: Daawood.
Imaam Ahmad: Where is he from?
Saaleh: He is from the people of Asbahaan.
Imaam Ahmad: Has he being (involved) in fabricating anything?
At this point: Saaleh avoided describing Daawood to his father (Imaam Ahmad). So he (Imaam Ahmad) did not stop enquiring about Daawood until he realized who he was. Then he said:
Imaam Ahmad: Muhammad Bin Yahyaa An-Naysabooree wrote to me about this (Daawood) saying that he (Daawood) claims that the Qur'aan is something that was brought into existence (i.e. created), so do not bring him near me.
Saaleh: O my father! he (Daawood) has negated and renounced this (statement).
Imaam Ahmad: Muhammad Bin Yahyaa is more trustworthy than him. I do not give you permission to bring him to me.
O my brother! Contemplate upon the stance of Imaam Ahmad. Is this the Imaam? He is the Imaam of Ahlus Sunnah Wal Jamaa'ah in his adherence to the Sunnah of the Prophet (sallal-laahu-alayhi-wasallam) and in following the narrations of the Sahaabah; so did he use to scrutinize the beliefs of the people and seek after their mistakes?! Examine his statement and that of Umar Ibnul Khattaab mentioned earlier, 'but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.'
Therefore, the statement of Muhammad Ibn Abdul Wahhaab (rahimahullaah) is certified by the statement of the Rightly Guided Khaleefah Umar Ibnul Khattaab (radiyallaahu-anhu) and that of Imaam Ahmad Bin Hanbal (rahimahullaah).[1][end of quote from Shaikh Baazmool]
Imaam Abdul Azeez Bin Baaz (rahimahullaah) said, 'And what Umar Ibnul Khattaab stated is the truth. It is what is in conformity with the Islamic legislation. So whoever manifests good, it will be accepted of him and a good opinion is held of him; and whoever manifests evil, he will be held accountable and a bad opinion is held of him [2][end of quote from Imaam Abdul Azeez bin Baaz]
Shaikh Saaleh Al-Fawzaan (hafidha-hullaah) said: 'We do not pass judgement except by way of what is apparent to us. So whoever manifests good, we judge him to be from the people of goodness; and whoever manifests evil, we judge him to be from the people of evil[3][end of Quote from Shaikh Fawzaan] |
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Additional Benefit from Shaikh Rabee
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Question to sheikh Rabee (hafidha-hullaah)
Question: Is it from the manhaj of the Salaf to gather the mistakes of some individual and present it in a book to be read by the people?
Answer: Subhaanallaah! This is uttered by the people of misguidance; those who are fanatical in defence of their innovations, their books, their methodologies and are fanatical in revering personalities.
Yes, Allaah (Subhaanah) and his Messenger (sallal-laahu-alayhi-wasallam) have mentioned much concerning their (affairs) of misguidance. The statements of the Jews and Christians have been gathered and disapproved of in many of the Aayaat of the Qur'aan.
Ahlus Sunnah Wal Jamaa'ah from the earliest times to this era of ours have spoken against Jahm Ibn Safwaan and Bishr Al-Mareesee. They (ahlus Sunnah) have enumerated their innovations and acts of misguidance. They (ahlus Sunnah) have gathered the statements of the people of splitting and criticized them. So who has made this (gathering and refuting mistakes) impermissible?
If the people are misguided by a person's numerous innovation, and you gather (such innovations) in one place and warn against it, then may Allaah reward you with good. And with this (warning) of yours, you have done much good for Islaam and the Muslims.'[4]
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References:
[1]Ibaaraat Moohimah of Shaikh Umar Baazmool; pages: 66-69
[2]Al-Hulalul Ibreeziyyah Min At-Taıliqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari; Vol:2; page:396-397; Hadith No:2641
[3]Al Minhaatul Rabbaaniyyah Fee Sharh Arıbaıeen Nawawiyyah: page: 129
[4]Ajwibatul Allaamatush Shayk Rabee Bin Haadee Al-Madkhalee Alaa As-ilati Abee Ruwaaha Al-Manhajiyyah; page:28-29
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The saying of some of them: 'To devalue the leading figure heads (in the eyes of the people) is a difficult affair'(i.e. an affair hard to bear)
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Shaikh Umar Saalim Baazmool (hafidha-hullaah) stated:
This is how some of the people justify their stances towards bidah and its people. So whenever bidah occurs from one of those people with fame, he refrains from exposing him for his bidah and from warning against him, with the justification that devaluing the leading figure heads is a difficult affair (i.e . something hard to bear)
This is a false justification from different angles. From them:
First point: Men are known by way of the truth and truth is not known by way of men. Know the truth and you will know its people. This (figurehead) opposed the truth, agrees with ahlul bidah and speak with their statements/views; so the truth is not with him and it is incumbent to warn against that which he has with him of falsehood.
To be continued....Inshaa-Allaah
Source: Ibaaraat Moohimah; page:53-55
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'To devalue the leading figure heads (in the eyes of the people) is a difficult affair'
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Second point:The obligation in (this affair) is to give advice, enjoin good and forbid evil. His fame is brought to an end due to his bidah, as a warning and sincere advice to the Muslims, and so that they do not fall into that which this (person) has fallen into of falsehood.
Third point: Truth is above everyone, and from the well known statements in that regard is,'so and so is beloved to me, but the truth is more beloved to my heart than him'
Therefore, when you willfully lean towards such and such a person and keep quiet about his bidah, then you have given him precedence over the truth and raised him above it; and what is there after truth except misguidance?! So with this (stance of yours), you have given precedence to this person you've described as a leading figure over the truth; and thus you fall into misguidance.
Fourth point:This saying (i.e. to devalue the leading figure heads in the eyes of the people is a difficult affair) is in opposition to the way of the pious predecessors, (for) they used to speak about the people. And with respect to this era of ours, the (pious predecessors) would have been the Major scholars, but nevertheless when affairs in opposition to the way of the salaf occurred from them, they were censured and the innovation they fell into was ascribed to them, as a warning and an advice.
To be continued.....InshaaAllaah
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To Devalue The Leading Figure Heads Is A Difficul Affair
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Fifth point: The application of this statement is in opposition to the clear methodology established by the pious predecessors with regards to acquiring knowledge, that is: 'Indeed this knowledge (of the shareeıah) is Religion, so look to the one you take your religion from'
Then how about your situation with a man from whom you acquire hadeeth, tafseer, aqeedah and fiqh, do you either keep quiet about that which is with him of bidah with the claim that speaking against the leading figure heads is a difficult affair, or do you speak about him and his innovation; making his affair well known as a warning and advice, so that the people are not deceived by him and his bidah?
No doubt, that which is obligatory is to give clarification, otherwise your silence is a fraud and deceit against the Muslims; and perhaps you will be the cause of his spreading bidah and misguidance amongst the people due this (silence of yours).
Sixth point: The reality of this statement (i.e. to devalue the leading figure heads is a difficult affair) is itself an application of the manhaj of Muwaazanaat. It (Muwaazanaat) is a false methodology that ruins and dilutes the Religion, whilst that which is truth is clear and sublime. And within this (Muwaazanaat, and the claim that devaluing the leading figure heads is a difficult affair) is termination of the truth and disappearance of its people, except that which Allaah wills.
What is Muwaazanaat? Visit www.salafipublications.com and see article id: MNJ120004
Seventh point: This statement (i.e. to devalue the leading figure heads is a difficult affair) embraces illegal partisanship within it. It (embraces) love and hate for the sake of the one being described as a leading figure head. He (i.e. this figure head) is made a basis for love and hate in exchange for the truth; and this (attitude) is from the characteristics of the people traversing the satanic paths; those who call its adherents to the hell fire.
Eighth point: This statement (i.e. to devalue the leading figure heads is a difficult affair) is not from the manhaj of the pious predecessors, for we have not heard the likes of this statement stated about anyone from the Imaams of the Salaf; and all good is found in following the pious predecessors and all evil is found in the innovations of those who came after.
Ninth point: Then what is your criterion of a leading figure head? In your view, how did this man became one of the leading figure heads? Who is it that has either clarified for you or him that he is a leading figure head? O my brother, a person should know his limit. It has been reported in an authentic hadeeth from Iyaad Bin Himaar that the Prophet (sallal-laahu-alayhi-wasallam) said:
'Allaah revealed to me that you must be humble, so that no one is haughty towards another person nor oppressive towards another person.'
Tenth point:
The lowering of a man or being raised (in the eyes of the people) is something in the hands of Allaah; He (The Most High) alternates it how He pleases and it is not an affair of yours.
Fulfil the obligation you have been commanded; which is to clarify the truth, disapprove of evil and warn against the bidah of this figure head. If he accepts the (truth), humbles himself, returns to the (truth) and repents to Allaah, then Allaah will raise his status if He (The Most High) wills, because Allaah raises one who humbles himself in His presence.
But if he oppresses and transgresses, then this man is from Ahlul Bidah; (so) how can you shed tears for him and that he has been lowered (in the eyes of the people)? Subhaanallaah?
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www.salaficentre.co.uk | [url=http://www.learnaboutislam.co.uk]www.learnaboutislam.co.uk[/url]
The Salafi Centre of Manchester
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Abu Mu-aawiyah Abdullah bin AbuBakr Al
(UK)
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Member
Posts: 379
Joined: Nov 2003
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Can You Differentiate Between A Sermonizer And Man Of Proofs
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Imaam Ahmad (rahimahullaah) said about Bishr Al Mareesee;
'He (Bishr) was a sermonizer and not a man of proofs'end of quote
The common people would sometimes say, but such and such is a good speaker, and this is due to the fact that they cannot differentiate between a sermonizer and a man proofs. We ask Allaah for farsightedness (Aameen)
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Source: Quoted by Imaam Sadi (rahimahullaah) in a Risaalah of his titled:
Al-Adillatul Qawaatiq Wal-baraaheen Fee Ibtaali Usoolil Mulhideen
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25-09-2009 @ 11:01 PM
