Archive for October, 2008

Satanic Fatwa of bin Baz and Some Remarks

Posted: October 9, 2008 by millatibraheem in Rebuttals

Satanic Fatwa of bin Baz and Some Remarks

The late Mufti of al-Saud, Abdul Aziz bin Baz stated:

“What resulted from the Saudi government is for reasons of these well played out developments against the oppression of the state of Iraq towards the state of Kuwait by SEEKING HELP ALTOGETHER from the ARMIES which are composed of a number of people from the MUSLIMS and OTHER THAN THEM (kuffar) for resistance against military aggression and defense of the lands (the Peninsula).

“ Thus that (the fatwa) is a permissible order, and on the contrary its judgment is necessity, and it is a necessity on the Kingdom that it (the Kingdom) establish this compulsory act for the defense of the lands of Islam and the Muslims. The sanctity of the land and its people is an imperative matter as well. On the contrary, it is absolutely necessary and an obligatory duty.

“So it (the Kingdom) is excused and praiseworthy on its sudden, spontaneous action towards this prudence and the avid desire for protection of the land and its people from evil and defending it (the lands) from expected military aggression. It has already been established that the president of Iraq is not trusted by the common folk from the country of Kuwait. So treachery is to be expected from him. So because of this, the necessity was called to take precaution and help in a number of FOREIGN ARMIES for the protection of the land and its people and in the avid desire for the safety and well being of the land and its people from every thing.

“ And we ask Allaah that He assist it (the action) and that He put it (the action) on every good and that He benefit the motives, make good the outcome, that He put to rest every evil and that He make the plan of the enemies of Allaah go astray and that He purify the Muslims of their evil and He, Mighty and Majestic, is the best One to be responsible.” (al-Fiqhiyyat ul Ma’aasira, No. 6, year 1990 regarding the Gulf Crisis)

Remarks about this fatwa

This fatwa is nothing but a piece of satanic paperwork that has been handed out to destroy the Ummah. This is known for the following reasons,

a. This fatwa, if you have noticed, did not include one single ayah from the Qur’an, for there is no single ayah to support it, as any ayah would be against it.

b. There was not one single hadith quoted to support it, due to the fact that all ahaadith are against it.

c. He did not have any evidence from scholars of the past, which he could mention to support his evil fatwa.

d. This fatwa is hindering and denying what the Rasoolullaah sAllaahu alayhi wa salam said about expelling Jews and Christians from the Peninsula. This man is actually bringing them into the Peninsula and opposing the words of the Rasoolullaah sAllaahu alayhi wa salam and Musims. This could only be a naked kufr and clear opposition to the statements of the Rasoolullaah sAllaahu alayhi wa salam

e. This shows that he is making halaal haraam and haraam halaal, and is even willing to go against the fatwa mentioned before this one. That fatwa stressed that it is major kufr to give even the slightest aid to kuffar against Muslims. Scholars of the Peninsula have never called Saddam a kaafir, and they even called him ‘the Guardian of the Eastern Gate against the Shi’a.’ Yet, they imported all of these kuffar troops from outside of the Peninsula to kill Saddam and the Iraqi people, and this is clear kufr, for Allaah said, “And if you give allegiance to them, then you are one of them,” Surat ul Ma’ida, ayah 51

f. We can also see his true evil, when he makes the kaafir armies appear as something mild, when he writes, ‘foreign troops,’ instead of saying kuffar. And he knows that these troops are nothing but armed Crusaders, full of homosexuals, who are rejoicing at their entry into the Peninsula. Inside of these armies are the Jews and Christians, who have built churches and synagogues in the Peninsula to comfort their soldiers, even though the Rasoolullaah sAllaahu alayhi wa salam ordered their expulsion in very clear statements. This fatwa even goes against the clear verses of the Qur’an, which are also against their presence in the Peninsula. And to compound all of this, for the first time in 1400 years, the Jews have sounded the shofar (the ram’s horn blown on religious ceremonies) inside of the Peninsula to celebrate their triumphant re-entry into the Peninsula since they were forced from the area of Khaibar, which they used to inhabit. Christians as well have been active, and have not ceased in propagating their evil on radio stations, which has led some sisters astray and caused them to apostate. There have also been some reports of young Muslim girls running away with these ‘foreign’ soldiers to Western countries to claim asylum. We have Sheikh Ibn Baz and the Senior Scholars of the Peninsula to thank for these achievements.

g. Ibn Baz has gone against another one of his famous fataawa where he stated that no Muslim is allowed to take help from a pagan to fight pagans, as the Rasoolullaah sAllaahu alayhi wa salam ordered in authentic narrations. But look at what he turned around and did when he aided pagans in killing MUSLIMS using the Holy Land.

h. This fatwa is used to cast a spell over the reader, as the end is filled with supplications to Allaah. This is a clear trick of the magicians of the Pharaoh’s court. Allaah has warned us not to clothe truth with falsehood. Yet this man has, and has tried to make the falsehood appear Islamic in nature, when it is antagonistic to Islam. For the sake of evidence, this fatwa will appear in the appendices in the back of the book in its original Arabic form.

*** Until now, children are still being killed in Iraq due to this fatwa. On top of that, Ibn Baz died unrepentant and without retracting a single part of this fatwa. He simply was not told by his master to do so.  – Allahs Governance on Earth

See also the following related links:

Ruling On the One Who Defends the Taaghoot

Posted: October 8, 2008 by millatibraheem in al-Imaan, Laa ilaha illAllaah, Takfir

Ruling On the One Who Defends the Taaghoot

By Shaykh ‘Ali ibn Khudhayr Al-Khudhayr

“There is a certain individual who defends (in arguments) the Tawaaghit day and night, and the Hujjah (evidence) has been established upon him dozens of times – yet he makes excuses for the actions of the Tawaaghit.  So what is the ruling regarding such an individual?”

Shaykh ‘Ali Al-Khudhayr answered:
If these Tawaaghit are kuffar (in their eyes) that their kufr has been established – and he views them as kuffar – and then yet he defends them: Then he is a kaafir just like them. As Allaah (Most High) has said:

“And those who disbelieve are allies to one another…” [Al-Anfaal: 73]

And because his action of defending them, is Tawalli (alliance) with them. And Allaah has said:

“And thus We do make the Thaalimeen Awliya’ (supporters and helpers) one to another, because of that which they used to earn.” [Al-An’aam: 129]

And He (Most High) has also said:

“Verily, the Thaalimeen Awliya’ (supporters and helpers) one to another, but Allaah is the Wali of the Muttaqeen.” [Al-Jaathiyah: 19]

But on the other hand: If he thinks that the rulers are upon Islaam, or reality of their situation is in doubt – Then as long as you continue to give him your sincere advice and admonishment, then you have fulfilled your obligations.

But, if he thinks they are not upon kufr, but he is aware of their oppression and betrayal, and yet argues in their defense – then for him is the Statement of Allaah (Most High):

“And argue not on behalf of those who deceive themselves.” [An-Nisa’: 107]


“So be not a pleader for the treacherous.” [An-Nisa’: 105]


“My Lord! For that with which You have favoured me, I will never more be a helper for the Mujrimun!” [Al-Qasas: 17]

“You have come from the Lesser Jihaad to the Greater Jihaad”

Posted: October 6, 2008 by millatibraheem in Takhrij

Imaam al-Khatib al-Baghdadi in his book, “The History of Baghdad”, reported by the way of Yahya ibn al ‘Ala’, who said, “We were told by Layth, on the authority of ‘Ata’, on the authority of Abu Rabah, on the authority of Jabir, who said, ‘The Prophet (salallaahu ‘alayhee wa sallam) returned from one of his battles, and thereupon told us, ‘You have arrived with an excellent arrival, you have come from the Lesser Jihaad to the Greater Jihaad – the striving of a servant against his desires.’

al-Hafidh al-‘Iraqi said in “Takhrij al-Ihya” (2/6) “al-Bayhaqi narrated it in his book “az-Zuhd” from the hadeeth of Jabir and said: “There is weakness in it’s isnad”.

al-Hafidh ibn Hajar said in “Takhrij al-Kashshaf” (4/114, number: 33) after citing the words of al-Bayhaqi: “And it’s a narration of ‘Isa bin Ibrahim form Yahya bin Ya’la from Layth bin Abi Sulaim and these three are weak. and an-Nasai narrated it as a saying from Ibrahim bin Abi ‘Ablah, one of the tabi’in of Sham.

as-Suyuti said in “ad-Durar” (pg: 170): “al-Hafidh ibn Hajar said in “Tasdid al-Qaws”: “it’s famous amongst people and it’s the words of Ibrahim bin Abi ‘Abla as mentioned in “al-Kunya” of an-Nasai.” And as-Suyuti mentions the hadeeth of Jabir which is a narration of al-Khatib after the words of Ibn Hajar. It would be better if he had narrated the above mentioned narration of al-Bayhaqi, because it’s free of a narrator who was accused of forging hadeeth on contrary to the narration of al-Khatib, because in it’s isnad there is a liar. And it will be mentioned later: “‘You have arrived with an excellent arrival…”

Shaikh Zakariyya al-Ansari quoted in his ta’liq upon “Tafsir al-Baydhawi” (1/110) the words of Ibn Taymiya: “It has no source” and he approved it! he said in another place (1/202): “al-Bayhaqi narrated it and weakened it’s isnad and others said: “it has no source”. ”

As for the words of al-Khafaji in his hashiya on “Tafsir al-Baydhawi” (6/316): “There is weakness in it’s isnad but such weakness can be forgiven.” It’s not true, because from his words one would understand that this hadeeth is hasan!!! And how is it possible when we have three weak narrators in it’s isnad and scholars have unanimously agreed upon it’s weakness?! Later after two years I found a hadeeth in “az-zuhd ” (1/42) of al-Bayhaqi and it’s wording is: “‘You have arrived with an excellent arrival, you have come from the Lesser Jihaad to the Greater Jihaad – the striving of a servant (of Allah) against his desires.” With this exact wording narrated it Abu Bakr ash-Shafi’i in “Fawaid al-Muntaqa” (1/83/13) from ‘Isa bin Ibrahim al-Baraki’s way and said: “Yahya bin Ya’la narrated to us and said: “Layth bin ‘Ata narrated it to us from Jabir and said: “A group of people without clothes came to the prophet – sallallahu aleihi wa sallam – and the prophet – sallallahu aleihi wa sallam – said: ” he mentions the hadeeth.

I say: “Its isnad is weak. Layth is Ibn Abi Sulaim and he is weak due weakness in memory and Yahya bin Ya’la, the apparent is that he is al-Aslami and he is weak as well. The rest of the narrators are reliable. This narration was also narrated by al-Khatib in his “Tarikh” (13/523-524) from the way of al-Hasan bin Hisham from Yahya bin Abi al-‘Ala, said: Layth narrated it. And al-Hasan bin Hisham, I couldn’t find a biography of him. As for Yahya bin Abi al-‘Ala, probably he is Yahya bin al-‘Ala The Liar. But most probably he is Yahya bin Ya’la who is mentioned in the isnad of Abu Bakr ash-Shafi’i and al-bayhaqi and the mistake in the name was done by the one who copied the book “al-Tarikh” and he is the one mentioned amongst the narrators from al-Layth. Another fact that supports it is that as-Suyuti narrated this hadeeth in “ad-Durar” (pg: 170) from the narration of al-Khatib and he mentioned it after the words of Ibn Hajar that he believed that these words belonged to Ibrahim bin Abi ‘Ablah, even if in the isnad of al-Khatib was this Fabricator.

And Ibn Taymiya said about this hadit in “Majmu’ al-Fatawa” (11/197): “it has no source, nobody whomsoever is familiar with the words of the prophet – sallallahu aleihi wa sallam and his deeds, has narrated it. Jihaad against the disbelievers is the most noble of actions, and moreover it is the most important action that a human being can perform…” then he mentioned some verses of Quraan and the ahadeeth prooving that it’s the most virtuous a’mal, and it seems that Ibn Taymiya pointed out with his words that naming “the lesser Jihaad” is rejected…”

Identifying Government Scholars and their Purpose

They are the body established by the rulers containing the top scholars of the country, made and sponsored by him, to justify the following:

1. His authority over the country and its people, even though he legislates against what Allaah Ta’ala has revealed, which is a clear open kufr, under the Islaamic Shari’ah. This nullifies his position as a leader of Muslims.

2. Cloaking him with qualities and titles, which deceive the Muslims and hinder them from fulfilling their obligations to Allaah Ta’ala, to keep the Shari’a intact.

3. Calling those who challenge his authority after he commits such crimes as khawaarij and disobedient to the amir of the Muslims, i.e. him.

4. Then they approve the killing and torture of those righteous Muslims who demand adherence to Allaah’s Law, whom they deceitfully defined as Khawaarij.

5. Although they might match Islaamic Law most of the time, in the particulars, their main function is to screen the leader from being harmed, challenged or ultimately removed.

Ruling Regarding Government (palace) Scholars

These government scholars are the greatest harm to Islaam and Muslims.  This is with the stipulation that any such body of scholars in any country shouldn’t be judged for the label they carry, rather for their actions, i.e. their stance for Islaam and Muslims.  Let us refer to what Allaah and His Rasool have said about them…

Collected by Imaam Ahmad in his Musnad and also reported in Saheeh at-Targheeb wat-Tarheeb hadeeth #2241, that Abu Hurayrah narrated Rasoolullaah sallallaahu alayhi wasalam said, “Whoever approaches the ruler’s gates becomes afflicted. Whenever a slave draws closer to the ruler, he only gains distance from Allaah.”

Collected by Ahmad, al-Bazzaar, and Ibn Hibbaan, also recorded in Saheeh at-Targheeb wat-Tarheeb, hadeeth #2243 stating Jaabir Ibn ‘Abdullaah narrated that Rasoolullaah sallallaahu alayhi wasalam said to Ka’b Ibn ‘Ujrah, “O Ka’b Ibn ‘Ujrah, I seek Allaah’s protection for you from the leadership of fools. There shall be rulers, whoever enters upon them, then aids them in their oppression and validates their lies, then he is not from me nor I from him, and he shall not be admitted to the Hawd. Whoever does not enter upon them, and does not aid them in their oppression, nor validates their lies, then he is from me and I from him, and he shall be admitted to the Hawd.”

Recorded in Musnad Ahmad hadeeth # 20335 that Abu Dhar said, “I was in the presence of the Prophet one day and I heard him saying, ‘There is something more I fear for my Ummah than the Dajjaal.’ It was then that I became afraid, so I said, ‘O Rasoolullaah! Which thing is it that you fear for your Ummah more than the Dajjaal?’ He [the Prophet] said, ‘Misguided and astray scholars.’

It is related by Shidaad ibn Aws that the Prophet sAllaahu alayhi wasalam said, “Truly, I do not fear anything for my Ummah except astray scholars. Thus when the sword is raised against my Ummah, it will not be lifted until the Day of Judgment.” [Musnad of Ahmad, ahaadeeth # 16493, 21360, 31359, 20334 and ad-Daarimi, ahaadeeth # 211 and 216 and all of these collections are classed as authentic.]

Imaam Abu Abdullaah al-Qurtubi stated in ‘Jaami’ ul Ahkaam ul Fiqhiyyah’ Vol. 2, Pg. 227:   “The ‘Ulama have said, ‘One who is an Imaam for an oppressive ruler, prayer is not to be made behind him unless he reveals his excuse or reason why (he is an imaam for the oppressive ruler) or he repents from it.”

Imaam ibn Taymiya stated in Majmu’a Fataawa vol 35. Page 373:
“Whenever the ‘aalim follows the hukm of the ruler, and leaves off his knowledge, in contradiction to the book of Allaah and the Sunnah of His Messenger, he is a kaafir (an unbeliever) and a murtadd (an apostate), who deserves to be punished in this life and the hereafter. This rule can also be applied with regard to the group of scholars who jumped and joined the Mongols due to fear of them and that they wanted to take benefit from them. These scholars made the excuse that some of the Mongols were speaking the Shahaada and that they were Muslims. Allaah has said,
‘Alif Laam Mim Saad. A Book sent down to you, so do not have any worry in your breast from it, so that you may warn and be a reminder to the believers. Follow what has been sent down to you from your Lord and do not follow protectors and helpers besides Him. Little is it that you remember!’ [Surat al-A’raaf, ayaat 1-3]

“And even if this ‘aalim is captured, put behind bars and tortured to leave what Allaah has taught him from His Book, he should be patient with that. If he leaves all that and follows the ruler, then he is one of the people that are supposed to be doomed by Allaah Ta’ala. He should be patient even if he is harmed in the cause of Allaah Ta’ala. This is the Sunnah that Allaah Ta’ala has wanted and accepted from the Prophets and from the people who follow the Prophets. Allaah says,
‘Alif Laam Mim. Do people think that they will be left alone because they say, ‘We believe,’ and will not be tested? And We indeed tested those who were before them. Allaah will certainly make it known those who are true and will certainly make it known those who are liars. And He will make it known who the liars are.’ [Surat al-‘Ankabut, ayaat 1-3]

COMMENT: Replace the Mongols and the scholars of the past with our current regimes and scholars that rule over Muslim lands (Saudi Arabia, Pakistan, Egypt, Syria, Algeria etc.)

A Message Clarifying the Meaning of Taaghout

Posted: October 5, 2008 by millatibraheem in Laa ilaha illAllaah

A Message Clarifying the Meaning of Taaghout
By Imaam Muhammad bin Abdul Wahhab (d. 1206 AH)

Know (be aware) – may Allah have mercy upon you – that the first duty Allah has obliged upon the son of Aadam is al-kufr bit-taaghout (the rejection of false deities), and belief in Allah. And the evidence [for this] is the saying of the Exalted:

“And verily, We have sent among every ummah (community, people) a Messenger [proclaiming]: ‘Worship Allah [Alone] and keep away from taaghout.’” [EMQ an-Nahl, 16:36]

As for the explanation of al-kufr bit-taaghout, it is to believe that anything [or anyone] that is worshipped instead of Allah is falsehood, and [one must] desert it and detest it, and make tafkeer to its people [those who worship it, i.e. the disbelievers] and to take them as enemies.

As for the meaning of al-Eemaanu Billaah, it is to believe that Allah is the Worshipped Lord – exclusively besides anything else – and to be sincere in all types of ‘ibaadah (worship) to Allah, and to nullify it [one’s worship] to any other ma’bood (false god), and to love the people of ikhlaas [i.e. the Muslims] and to have alliance with them. And [al-Eemaanu Billaah entails] hating the people of shirk and taking them as enemies.

And this [the aforementioned] is the Millah (ideology, or religion) of Ibraaheem (Abraham), which only the fool rebels against, and it is [also] the uswah (best example) which Allah has informed us about through His saying:

“Indeed there has been an excellent example for you in Ibraaheem (Abraham) and those with him, when they said to their people: ‘Verily, we are free from you and whatever you worship besides Allah, we have rejected you, and there has started between us and you, animosity and hatred forever, until you believe in Allah Alone.’” [EMQ al-Mumtahanah, 60:4]

As for the taaghout, it includes anything [or anybody] that is worshipped instead of Allah and consents to being worshipped, or followed or obeyed – outside the obedience of Allah and His Messenger. Indeed he/it is taaghout.

And the tawaagheet [plural for taaghout] are many, and their heads are five:

1. The first: Ash-Shaytaan – the one who calls to the worship of others besides Allah. And the daleel (evidence) [for this] is His (SWT) saying:

“Did I not ordain for you, O Children of Adam, that you should not worship Shaytaan (Satan)? Verily, he is a plain enemy to you.” [EMQ Yaa Seen, 36:60]

2. The second: The tyrant ruler who changes the ahkaam (laws or rulings) of Allah. And the evidence is His (SWT) saying:

“Have you seen those [hypocrites] who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to arbitrate [go for judgement in their disputes] to the taaghout [false judges, etc.] while they have been ordered to reject them. But Shaytaan [Satan] wishes to lead them far astray.” [EMQ an-Nisaa’, 4:60]

3. The third: The one who rules (or judges) by other than what Allah has revealed. And the evidence is His (SWT) saying:

“…And whosoever does not rule [or judge] by what Allah has revealed, such are the Kaafiroon.” [EMQ al-Maa’idah, 5:44]

4. The forth: The one who claims that he has knowledge the Ghayb (Unseen) – which Allah has not informed [us] of. And the evidence is His (SWT) saying:

“[He Alone] the All-Knower of the Ghayb (Unseen), and He reveals to none His Ghayb [Unseen].” Except to a Messenger [from mankind] whom He has chosen [He informs him of Unseen as much as He likes], and then He makes a band of watching guards [angels] to march before him and behind him.” [EMQ al-Jinn, 72:26–27]

And the Exalted [also] said:

“And with Him are the keys of the Ghayb [all that is hidden], none knows them but He. And He knows whatever there is in [or on] the earth and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.” [EMQ al-An’aam, 6:59]

5. The fifth: The one who is being worshipped instead of Allah and he is pleased with being worshipped. And the evidence is His (SWT) saying:

“And if any of them should say: ‘Verily, I am an ilaah [god] besides Him [Allah],’ such a one We should recompense with Hell. Thus, We recompense the Zaalimoon.” [EMQ al-Anbiyaa’, 21:29]

And know [be aware] that a man will never become a believer in Allah except by al-kufr bit-taaghout. And the evidence is His saying:

“There is no compulsion in religion. Verily, ar-Rushd (the Right Path) has become distinct from al-Ghay (the wrong path). Whosoever rejects taaghout and [then] believes in Allah, he has grasped al-‘Urwat ul-Wuthqaa (the most trustworthy Knot of Islam). And He is the All-Hearer, the All-Knower.” [EMQ al-Baqarah, 2:256]

Ar-Rushd is the Deen (religion) of Muhammad (SAW); and al-Ghay is the deen of Abu Jahl; and al-’Urwat ul-Wuthqaa is the testimony Laa ilaaha ilallaah (there is none worthy of worship but Allah) – which includes nullification and affirmation. It [Laa ilaaha illallah] nullifies all types of ‘ibaadah (worship) to other than Allah and affirms all the types of ‘ibaadah for Allah exclusively, Who has no partners.

Imaam ibn Hazm on Taqlid

Posted: October 5, 2008 by millatibraheem in Taqlid

Imaam Abu Muhammad bin Hazm stated in ‘al-Muhallaa bil Athaar’, vol 1:

– مسألة – ولا يحل لا حد أن يقلد أحدا لا حيا ولا ميتا وعلى كل أحد من الاجتهاد حسب طاقته، فمن سأل عن دينه فانما يريد معرفة ما ألزمه الله عزوجل في هذا الدين، ففرض عليه إن كان أجهل البرية أن يسأل عن أعلم أهل موضعه بالدين الذى جاء به رسول الله صلى الله عليه وسلم، فإذا دل عليه سأله، فإذا أفتاه قال له: هكذا قال الله عزوجل ورسوله؟ فان قال له نعم أخذ بذلك وعمل به أبدا، وان قال له هذا رأيى أو هذا قياس أو هذا قول فلان وذكر له صاحبا أو تابعا أو فقيها قديما أو حديثا أو سكت أو انتهره أو قال له لا أدرى، فلا يحل له أن يأخذ بقوله ولكنه يسأل غيره
برهان ذلك قول الله عزوجل (أطيعوا الله وأطيعوا الرسول وأولى الامر منكم) فلم يأمرنا عزوجل قط بطاعة بعض أولي الامر، فمن قلد عالما أو جماعة علماء فلم يطع الله تعالى ولا رسوله صلى الله عليه وسلم ولا أولى الامر، وإذا لم يرد إلى من ذكرنا فقد خالف أمر الله عزوجل ولم يأمر الله عزوجل قط بطاعة بعض اولي الامر دون بعض

Issue: It is not permissible for anyone to make taqlid of any other person, dead or alive. Everyone must exercise ijtihad according to his ability. So the one who asks about his religion, he only intends to know what Allaah had obligated upon him in this religion. So it is obligatory upon him, (even) if he is the most ignorant of all creation, to ask the most knowledgeable scholar in his locality, the most knowledgeable in terms of the religion that the Prophet sallAllaaho’alaihiwasallam brought. If he is told about this scholar, he should ask him, and then when he gives him a verdict, he should ask him “Is this what Allaah and His Prophet sallAllaaho’alaihiwasallam said?”. If he says yes, he should accept it and act upon it always. But if he (the scholar) says “This is my personal opinion or analogy i drew upon or that this is the saying of so-and-so and names a Companion or a Follower or a Faqih, old or new or remains silent or scolds him or says i dont know”, then he should not take his verdict, but ask someone else.

The evidence for this is the saying of Allaah “Obey Allaah and His Messenger and the Ulu ul-Amr among you”, so Allaah did not tell us to obey (only) specific scholars (to the exception of all others), so he who makes taqlid of some (specific) scholar or a (specific) group of scholars, then he neither obeys Allaah nor his Messenger sallAllaaho’alaihiwasallam nor the Ulu al-Amr. So if he does not do that, he has disobeyed Allaah, because Allaah never Commanded to obey some scholars to the exclusion of other scholars.

Imaam Ibn Hazm further writes:

فان قيل: فان الله عزوجل قال (فاسألوا أهل الذكر ان كنتم لا تعلمون) وقال تعالى: (ليتفقهوا في الدين ولينذروا قومهم).
قلنا: نعم ولم يأمر الله عزوجل أن يقبل
من النافر للتفقه في الدين رأيه، ولا أن يطاع أهل الذكر في رأيهم ولا في دين يشرعونه لم يأذن به الله عزوجل وانما أمر تعالى بأن يسأل أهل الذكر عما يعلمونه في الذكر الوارد من عند الله تعالى فقط لا عمن قاله من لا سمع له ولا طاعة، وانما أمر الله تعالى بقبول نذارة النافر للتفقه في الدين فيما تفقه فيه من دين الله تعالى الذي أتى به رسول الله صلى الله عليه وسلم لا في دين لم يشرعه الله عزوجل، ومن ادعى وجوب تقليد العامي للمفتي فقد ادعى الباطل وقال قولا لم يأت به قط نص قرآن ولا سنة ولا اجماع ولا قياس، وما كان هكذا فهو باطل لانه قول بلا دليل، بل البرهان قد جاء بابطاله، قال تعالى ذاما لقوم قالوا (انا أطعنا سادتنا وكبراءنا فأضلونا السبيلا) والاجتهاد انما معناه بلوغ الجهد في طلب دين الله عزوجل الذى أوجبه على عباده، وبالضرورة يدرى كل ذى حس سليم أن المسلم لا يكون مسلما إلا حتى يقر بأن الله تعالى الهه لا إله غيره وأن محمدا هو رسول الله صلى الله عليه وسلم وسلم بهذا الدين إليه والى غيره، فإذ لا شك في هذا فكل سائل في الارض عن نازلة في دينه فانما يسأل عما حكم الله تعالى به في هذه النازلة، فإذ لا شك في هذا ففرض عليه أن يسأل إذا سمع فتيا: أهذا حكم الله وحكم رسوله صلى الله عليه وسلم؟ وهذا لا يعجز عنه من يدرى ما الاسلام ولو أنه كما جلب من قوقوا وبالله تعالى التوفيق

If it is said (in defense of taqlid) that Allaah Said “ ask the people of the Reminder if you do not know.” (Al-Anbiya 21:7) and that “Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in religion, and that they may warn their people when they return to them, so that they may beware (of evil).” (At-Tawbah 9:122)”

Then we say: Yes indeed, but Allaah did not Command that we should accept the (baseless) opinions of the party who were instructed in Islamic religion (9:122) because they have understanding of Allaah’s religion and neither that the people of Remembrance (21:7) should be obeyed obeyed in their opinions or legislation they carve out that Allaah Did not Command (excuse his sharp tongue). Allaah only Commanded that the Ahl Al-Dhikr (21:7) should be asked about the Dhikr they know of that has come to them from Allaah only, not about what so-and-so, whom we are not ordered to hear and obey, said. Similarly Allaah only Commanded that the warning of the party who were instructed in religion (9:122) , because of their understanding of Deen, should be accepted in matters they understood from Allaah’s religion that was brought by the Prophet sallAllaaho’alaihiwasallm, not in the religion that was not Legislated by Allaah.

So he who claims that it is waajib for the layman to make taqlid of the mufti, then he has claimed falsehood, and uttered something of which is not proven by anything in the Qur’aan, Hadith, Ijma’  or Qiyas (analogy between two similar matters). So something which is like that is void, since it is a saying without evidence. Infact the evidence points to its invalidity, as Allaah condemned those who will say : “Our Lord! Verily, we obeyed our chiefs and our great ones, and they misled us from the (Right) Way.” (Al-Ahzab 33:67) “.

So, Ijtihaad means to try one’s utmost to seek Allaah’s religion that he made obligatory on all His slaves. Anyone one with sound senses knows instinctively and naturally that a Muslim cannot be a Muslim except that he affirms that Allaah his his Deity and none is to be worshiped except Him and that Muhammad sallAllaaho;alahiwasallam is the one He Sent with His religion to everyone. So if there is no doubt in that, then whoever on earth is faced with a new religious issue actually asks about Allaah’s Commandment in that matter. So if there is no doubt in that, then it is obligatory upon him to ask when he hears the (verdict of the) mufti : “Is this Allaah and His Messenger’s Commandment?” This is what anyone who knows about Islam is capable of doing , even ( if he is totally ignorant). And Allaah is the Source to do good…

‘al-Ihkaam fi al-Ahkaam’:
وإنما التقليد الذي نخالفهم فيه أخذ قول رجل ممن دون النبي صلى الله عليه وسلم، لم يأمرنا ربنا باتباعه، بلا دليل يصحح قوله، لكن فلانا قاله فقط

The taqlid that we oppose them in is “To accept the saying of a person other than the Prophet sallAllaaho’alaihiwasallam, whom Allaah did not Command us to obey, such that there is no evidence to support that saying of his, except that (this person uses as ‘evidence’ that ) so-and-so said this”

فإن قال قائل: فكيف يصنع العامي إذا نزلت به النازلة ؟
قال أبو محمد: فالجواب وبالله تعالى التوفيق: إنا قد بينا تحريم الله تعالى للتقليد جملة، ولم يخص الله تعالى بذلك عاميا من عالم، ولا عالما من عامي، وخطاب الله تعالى متوجه إلى كل أحد، فالتقليد حرام على العبد المجلوب من بلده، والعامي، والعذراء المخدرة، والراعي في شعف الجبال، كما هو حرام على العالم المتبحر ولا فرق، والاجتهاد في طلب حكم الله تعالى ورسوله، في كل ما خص
المرء من دينه، لازم لكل من ذكرنا، كلزومه للعالم المتبحر ولا فرق، فمن قلد من كل من ذكرنا فقد عصى الله عزوجل، وأثم ولكن يختلفون في كيفية الاجتهاد فلا يلزم المرء منه إلا مقدار ما يستطيع عليه، لقوله تعالى: * (لا يكلف الله نفسا إلا وسعها) * ولقوله تعالى: * (فاتقوا الله ما استطعتم) * والتقوى كله هو العمل في الدين بما أوجبه الله تعالى فيه، ولم يكلفنا تعالى منه إلا ما نستطيع فقط، ويسقط عنا ما لا نستطيع، وهذا نص جلي على أنه لا يلزم أحدا من البحث على ما نزل به في الديانة إلا بقدر ما يستطيع فقط، فعلى كل أحد حظه من الاجتهاد

If it is said: what should a layman do in case of a new religious issue?

The answer is: We already explained that Allaah forbade Taqlid completely, without differentiating the scholar from the layman… and Ijtihad (struggling one’s utmost) in seeking Allaah and His Prophet sallAllaaho’alaihiwasallam’s command in all that regards a person’s religion is an obligation on every one too, upon the learned scholar and the layman without any distinction…but they differ in the way they perform their Ijtihad, as a person is only obligated to do what he can do within his abilities, as Allaah said: “Allaah Does Not Enburden anyone except upto his capacity” and “Fear Allaah as much as you can”, and fearing Allaah (taqwah) means to act upon what Allaah Requires him to from the religion , and Allaah Does Not Require us to do anything from the religion except that which we are able to do.. Hence what we are not able to do becomes inapplicable to us. So this is clear evidence that no one is required to search for what the religion’s commandment, except what he is able to. So every person has his share of Ijtihad

فاجتهاد العامي إذا سأل العالم على أمور دينه فأفتاه أن يقول له: هكذا أمر الله ورسوله ؟ فإن قال له: نعم، أخذ بقوله، ولم يلزمه أكثر من هذا البحث، وإن قال له: لا، أو قال له: هذا قولي، أو قال له: هذا قول مالك أو ابن القاسم أو أبي حنيفة أو أبي يوسف أو الشافعي أو أحمد أو داود أو سمى له أحد من صاحب أو تابع فمن دونهما غير النبي ، أو انتهزه أو سكت عنه: فحرام على السائل أن يأخذ بفتياه، وفرض عليه أن يسأل غيره من العلماء وأن يطلبه حيث كان، إذ إنما يسأل المسلم من سأل من العلماء عن نازلة تنزل به ليخبره بحكم الله تعالى وحكم محمد في ذلك، وما يجب في
دين الاسلام في تلك المسألة، ولو علم أنه يفتيه بغير ذلك لتبرأ منه وهرب عنه
وفرض على الفقيه إذا علم أن الذي أفتاه به هو في نص القرآن والسنة عن رسول الله أو الاجماع أن يقول له: نعم، هكذا أمر الله تعالى رسوله ، وحرام عليه أن ينسب إلى الله تعالى وإلى رسوله شيئا، قاله بقياس أو استحسان أو تقليد لاحد دون النبي ، فإنه إن فعل ذلك كان بذلك كاذبا على رسوله عليه السلام، ومقولا له ما لم يقل، وقد وجبت له النار
يقينا، بنص قوله: من كذب علي فليلج النار وهذا الذي قلنا لا يعجز عنه واحد وإن بلغ الغاية في جهله، لانه لا يكون أحد من الناس مسلما حتى يعلم أن الله تعالى ربه، وأن النبي عليه السلام، وهو محمد بن عبد الله، رسول الله بالدين القيم

So the layman’s Ijtihad is that when he asks a scholar about religious issues and the scholar gives him a verdict, then he should ask that scholar: ‘Is this how Allaah and His Messenger rules (in this matter)?’. If the scholar says, ‘Yes’, then the layman is not required to look any further and should act upon it. But if the scholar says ‘no’, or ‘this is my opinion’ or ‘this is the saying of Malik or Ibn Al-Qasim or Abu Hanifa or Abu Yusuf or Shafa’ie or Ahmad or Dawood or so-and-so Companion or Follower or anyone below them other than the Prophet sallAllaaho’alaihiwasallm’ or remains quiet or scolds him off, then it is impermissible for him to accept his verdicts. It is obligatory upon him to ask some other scholar and to seek him out wherever he may be. Because the Muslim ,when faced with a religious issue he did not face before and asks a scholar, then he only(intends to) ask the scholar about what Allaah and His Prophet sallAllaaho’alaihiwasallam commanded in this situation and what Islam obligates in this situation. If the questioner gets to know that the scholar’s verdict is not based on that, that he should absolve himself from this scholar and run away from him!

And it is obligatory upon the scholar that if he knows that the verdict he gave this layman is based upon the Qur’aan and Sunnah or scholarly cocencus, then he should say ‘Yes’. And it is impermissible for him to ascribe anything to Allaah or His Prophet sallAllaaho’alaihiwasallam, if what he based his verdict upon was analogy (Qiyas) or istihsaan or taqleed of anyone except taqlied of the Prophet sallAllaaho’alaihiwasallam…

Scholar of Sultaan

Posted: October 5, 2008 by millatibraheem in al-Imaan, Current Affairs

Ibn Adi narrated from Abu Hurayra رضي الله عنه: He said: the Messenger of Allaah صلي الله عليه و سلم said; “there is a valley in the Jahannam, from which it seeks refuge, seventy times each day, which Allaah ahs prepared from the Reciting who shows off with their actions. And verily the most hated creation to Allaah is the Scholar of the Sultaan”

Al Deilami narrated in “Musnad Al Firdaws” from Abu Hurayra رضي الله عنه, he said: The Messenger of Allaah صلي الله عليه و سلم said: “If you see the scholar intermingle with the Sultaan a lot, then know that he is a thief”

Al Hasan bin Sufyan narrated in his Musnad, and Al Hākim in his Tārīkh, and Abū Nu’aym and Al’Uqeilī and Al Deilamī and Al Rāfi’ī in his Tārīkh, from Anas bin Mālik رضي الله عنه, he said: The Messenger of Allaah صلي الله عليه و سلم said: “The scholars are the Trusted people of the messengers upon the slaves of Allāh, as long as they do not intermingle with the Sultaan, and when they intermingle with the Sultaan, then verily they have betrayed the Messengers, so Beware of them, and stay away from them”

And verily Ibn Adi said in Al Kamil “I have heard Abul Hasan Muhammad bin Al Mudhaffar saying: I have heard our scholars in Egypt agreeing in regards of Abu Abdur Rahman An Nasa’i with lead and Imaamah and they described of his struggle in worship at night, and his steadfastness upon struggling, and verily, he went out for war with the governor of Egypt, thus they explained of his good behavior and his establishing the Narrated Sunnahs, and his avoiding of the sitting with the Sultaan who went out with him, And this was his way until he was martyred رضي الله عنه.

Ya… Sub’haanallaahu….

These were the warnings when the scholar intermingles with Sultān (the unjust Muslim leader, as it is understood, for were he Just, the warning would not be there), yet look at how harsh the warnings are…

And look at the Imām, who refused to sit with the Sultān, who even goes out for Jihād…

So what about these rented donkeys, who run behind the Tawāghīt (who are Kuffār!?)

O how different are our scales, from the scales of the Salaf, but how fast are we to ascribe ourselves to be their followers… DO we not comprehend!?

A brother Added:

Imaam Abu Bakr Ahmad bin ‘Alee Al-Khateeb Al-Baghdaadee (Rahimahullah) reports in his book ‘Iqtidaa-ul-’Ilm al-’Amal‘, from two routes of narration, saying that…

(1) Abul-Hasan Muhammad bin Ahmad bin Muhammad bin Ahmad bin Rizq Al-Bazaaz and Abul-Husayn ‘Alee bin Muhammad bin ‘Abdillaah Al-Mu’adal both informed us, saying: Abu ‘Alee Ismaa’eel bin Muhammad bin Ismaa’eel As-Safaar reported to us: Abu Yahyaa Zakariyaa bin Yahyaa bin Asad Al-Marwazee narrated to us that…

(2) The Judge, Abu Bakr Ahmad bin Al-Hasan bin Ahmad Al-Hirshee reported to us: Abul-’Abbaas Muhammad bin Ya’qoob Al-Asam narrated to us: Zakariyaa bin Yahyaa Al-Marwazee narrated to us that…

Ma’roof Al-Kurkhee said: Bakr bin Khunais said:

“Verily, in the Hellfire there is a valley, which the Hellfire seeks refuge from seven times every day. And verily, in this valley there is a pit, which the valley and the Hellfire seek refuge from seven times every day. And verily, in this pit there is a snake, which the pit, the valley and the Hellfire seek refuge from seven times every day. It will begin first with the wicked bearers of the Qur’aan. So they will say: ‘O Lord! Will you start with (punishing) us before the idol worshippers?’ It will be said to them: ‘The one who knows is not like the one who doesn’t know.’”