#takfeer

[al-jadwal]

Sinners

We do not declare anyone from the people of the qiblah to be a disbeliever because of a sin, as long as they do not deem it permissible. "وَلَا نُكَفِّرُ أَحَدًا مِنْ أَهْلِ الْقِبْلَةِ بِذَنْبٍ مَا لَمْ يَسْتَحِلَّهُ" Ibn Abī ʾl-ʿIzz, Sharḥ al-ʿAqīdah al-Ṭaḥāwiyyah 1/187 ابن أبي العز، شرح العقيدة الطحاوية ١/١٨٧ https://shamela.ws/book/10549/184 Telegram: https://t.me/aljadwal Tumblr: https://al-jadwal.tumblr.com

[ilmtest]

Do Not Be Hasty In Takfīr

Indeed nuṣūṣ (ie: the passages of text) concerning threats found within the Book and the Sunnah, and the literal wording of scholars passing al-takfīr wa ʿl-tasfiq (ie: the ruling of disbelief or moral depravity and extreme sinfulness) etc, does not necessitate the solidification of its obligation upon the right of a specific person unless the prerequisites are obtained and al-mawāniʿ (ie: the obstructions to the ruling being valid) are removed. فَإِنَّ نُصُوصَ " الْوَعِيدِ " الَّتِي فِي الْكِتَابِ وَالسُّنَّةِ وَنُصُوصَ الْأَئِمَّةِ بِالتَّكْفِيرِ وَالتَّفْسِيقِ وَنَحْوِ ذَلِكَ لَا يُسْتَلْزَمُ ثُبُوتُ مُوجَبِهَا فِي حَقِّ الْمُعَيَّنِ إلَّا إذَا وُجِدَتْ الشُّرُوطُ وَانْتَفَتْ الْمَوَانِعُ There is no differentiation between the fundamental and subsidiary matters in this regard. لَا فَرْقَ فِي ذَلِكَ بَيْنَ الْأُصُولِ وَالْفُرُوعِ. Ibn Taymiyyah, Majmūʿ al-Fatāwá 10/372 ابن تيمية، مجموع الفتاوى ١٠/٣٧٢ https://shamela.ws/book/7289/4957 @ilmtest [https://t.me/ilmtest]

[tamamita]

I need a quick opinion on the Ahmadiyya, I may have done something horrible

They're Muslims. Did you do Takfeer on them?

[badrrr]

I think it’s important for us to add tags or hashtags on socials. If we’re not here any more, the next generation should be able to type in commonly used words so it’s easy for them find beneficial matters. Hashtags like :

-Muwahideen - Tawheed - UlamaofHaqq - Hakimiyyah - Takfeer - madkhalis - Kufrdunakufr -Hijrah - Muslim captives - Asraa - ShaykhAMJ

And words like that or related to what we are speaking about. There’s a lot of beneficial knowledge and reminders by the muwahideen I’ve seen on here. May Allah bless them. May Allah allow the next generation to bring victory to the Ummah. آمين

[ynx1]

THIS IS OUR CALL

Our Call to The Ummah by Shaykh Muqbil bin Haadee (rahimahullaah)

1. We believe in Allah and His Names and Attributes, as they were mentioned in the Book of Allah and in the Sunnah of Messenger of Allah (sallalahu alaihi wasallam), without tahreef (distortion), nor ta’weel (figurative interpretation), nor tamtheel (making a likeness), nor tashbeeh (resemblance), nor ta’teel (denial).

2. We love the Companions (radiAllahu anhum) of the Messenger of Allah (sallalahu alaihi wasallam), and we hate those who speak against them. We believe that to speak ill of them is to speak ill of the Religion, because they are the ones who conveyed it to us. And we love the Family of the Prophet (sallalahu alaihi wasallam) with love that is permitted by the sharee’ah. ‘Imraan Ibn Husayn (radiAllahu anhu) said, “O people! Learn the knowledge of the religion from us, if you do not do so, then you will certainly be misguided.” (al-Kifaayah (p.15) of al-Khateeb al Baghdaadee)

3. We love the People of Hadeeth and all of the Salaf of the Ummah from Ahlus-Sunnah. Imam Shaatibee (d.790H) (rahimahullah) said, “The Salafu-Saalih, the Companions, the taabi’een and their successors knew the Qur’aan, its sciences and its meanings the best.” (al-Muwaafiqaat (2/79) of ash-Shaatibee).

4. We despise ‘ilmul-kalaam (knowledge of theological rhetoric), and we view it to be from amongst the greatest reasons for the division in the Ummah.

5. We do not accept anything from the books of fiqh (jurisprudence), nor from the books of tafseer (explanation of the Qur’aan), nor from the ancient stories, nor from the Seerah (biography) of the Prophet (sallalahu alaihi wasallam), except that which has confirmed from Allah or from His Messenger (sallalahu alaihi wasallam). We do not mean that we have rejected them, nor do we claim that we are not in need of them. Rather, we benefit from the discoveries of our Scholars and th jurists and other than them. However, we do not accept a ruling, except with an authentic proof.

6. We do not write in our books, nor do we cover in our lessons, nor do we give sermons with anything except the Qur’aan or the authentic and authoritative hadeeth. And we detest that emanates from many books and admonishers in terms of false stories and weak and fabricated ahaadeeth. ‘Abdullah Ibnul-Mubaarak (d.181H) (rahimahullah) said, “The authentic ahaadeeth are sufficient and the weak ahaadeeth are not needed.” (al-Jaami’ li-Aklaaqir-Raawee (2/159) of as-Suyootee).

7. We do not perform takfeer upon any Muslim due to any sin, except Shirk with Allah, or the abandonment of Prayer, or apostasy. We seek refuge in Allah for that.

8. We believe that the Qur’aan is the Speech of Allah, it is not created.

9. We hold that our ‘obligation is to co-operate with the group that traverses the methodology of the Book and the Sunnah, and what thee Salah of the Ummah were upon: in terms of calling to Allah the Glorified, and being sincere in worship of Him, and warning from Shirk,, innovations, and disobedience, and to advise all of the groups that oppose this (from a fatwa by the Committee of Major Scholars dated: 11/16/1417. (no. 18870). It was signed by al-‘Allamah ‘Abdul-Azeez Ibn Baaz, Shaykh Abdul Azeez ibn Abdullah aalush-Shaykh, Shaykh Abdullah Ibn Abdur-Rahmaan al-Ghudayyaan, Shaykh Bakr Ibn Abduullah Aboo Zayd, and Shaykh Saalih Ibn Fawzaan al-Fawzaan). So co-opeating upon righteousness and piety (taqwaa) and mutual advisisng necessitates warning against evil and not co-operating with the wicked (From the words of Shaykh Ibn Baaz in al-Furqaan magazine (issue no. 14, p. 15).

10. We do not deem it correct to revolt against the Muslim rulers as long as they are Muslims, nor do we feel that revolutions bring about reconciliation. Rather, they corrupt the community.

11. We hold that this multiplicity of present day parties is a reason for the division of the Muslim and their weakness. So therefore we set about ‘freeing the minds from the fetters of blind-following and the darkness of sectarianism and party sprit. ‘(Fiqhul-Waaqi’ (p.49) of al-Albaanee)

12. We restrict our understanding of the Book of Allah and of the Sunnah of the Messenger of Allah (sallalahu alaihi wasallam) to the understanding of the Salah of the Ummah from the Scholars of hadeeth, not the blind-followers of their individuals. Rathe, we take the truth from wherever it comes. And we know that there are those who claim Salafiyyah, yet Salafiyyah is free from them, since they bring to the society that Allah has prohibited. We believe in ‘cultivating the young generation upon this Islaam, purified from all that we have mentioned, giving to them a correct Islamic education from the start without any influence from the disbelieving western educations.’ (Fiqhul-Waaqi (p.51) of alAlbaanee).

13. We believe politics is a part of the Religion, and those who try to separate the Religion from politics are only attempting to destroy the Religion and to spread chaos.

14. We believe there will be no honour or victory for the Muslims until they return to the Book of Allah and to the Sunnah of the Messenger of Allah (sallalahu alaihi wasallam).

15. We oppose those who divide the Religion into trivialities and important issues. And we know that this is a destructive da’wah.

16. We oppose those who put down the knowledge of the Sunnah, and say that this is not the time for it. Likewise, we oppose those who put down acting upon the Sunnah of the Messenger of Allah (sallalahu alaihi wasallam).

17. Our Da’wah and our’aqeedah is more beloved to us than our own selves, our wealth and our offspring. So we are not prepared to part with it for gold, nor silver. We say this so that no one may have hope in buying out our da’wah, nor should he think that it is possible for him to purchase it from us for deenaar or dirham.

18. We love the present day Scholars of the Sunnah and hope to benefit from them and regret the passing away of many of them. Imaam Maalik (rahimahullah) (d.179H) said, “The knowledge of hadeeth is your flesh and blood and you will be asked concerning it on the Day of Judgement, so look who you are taking it from.” (al-Muhaddithul-Faasil (p.416) and al-Kifaayah (p21) of al-Khateeb).

19. We do not accept a fatwa except from the Book of Allah and the Sunnah of the Messenger of Allah (sallalahu alaihi wasallam).

These are glimpses into our ‘aqeedah and our da’wah. So if one has any objection to this, then we are prepared to accept advice if it is truthful, and to refute it if it is erroneous, and to avoid it if it is stubborn rejection. And Allah knows best.

This explanation of our call has been summarized from Tarjumah Abee ‘Abdur-Rahmaan Muqbil Ibn Haadee al-Waadi’ee (p. 135-142) of Muqbil Ibn Haadee with minor additions from other sources.

[aijaz3130]

Hazrat Ammar Razi Allahu Anhu Ko Baagi Giroh qatal karega, wo unhe Jannat ki taraf dawat degen, jabki wo aag ki taraf , Kya Iski Nisbat Muawiyah Razi Allahu Anhu aur unke giroh par hai ? Ek Eitraaz Ka Ilmi Jawab

Article :- Shaikh Gulam Mustafa Zaheer Amanpuri Hafizahullah

Roman Script :- Abdul Adil Ansari

Musalmano ko chahiye ki woh Sahaba Razi Allahu Anhu ki Fazilat bayan kare, unke mutalliq hushn-e-jan rakhe, unke beech jo kuch ladaiyyan, huyin ya ikhtelaaf hua usme khamoshi ikhtiyar kare. Ahle Sunnat ka yahih mauquf hai ki wo Mushaajarat Sahaba Razi Allahu Anhu ke bare me apni zaban band rakhi jaye . woh behtareen hastiyaa thi jinhone Rasoolullah ﷺ ki Sohbat ikhtiyar ki, Deen e Islam ka har tarah se difaa kiya. chahe maali aitebar se, yaa jaan ke aitebar se. yeh wahi hastiyaan hain jinke mutalliq Quran mein kaha gaya ki Sabeelil Momineen hai. Unki raah se majmooyi taur par inheraaf karna jahannum ki taraf jana hai. woh behtareen shakhshiyat thi jinhone khush-haali, dukh, sukh waghairah mein Imam Ul Ambiya ka sath diya aur apne Imaan par sabit qadam rahe.

Abdullah Ibne Masood Razi Allahu Anhu ne kaha 👇

إن الله عز وجل نظر في قلوب العباد فوجد قلب محمد صلى الله عليه وسلم خير قلوب العباد فاصطفاه لنفسه وبعثه برسالته ثم نظر في قلوب العباد بعد قلب محمد صلى الله عليه وسلم فوجد قلوب أصحابه خير قلوب العباد – يعني من غير الأنبياء والمرسلين كماهو معلوم – فجعلهم وزراء نبيه صلى الله عليه وسلم يقاتلون عن دين.

Beshak Allah Ta'ala ne logon ke dilon ko dekha to Muhammad ﷺ ke dil ko tamam logon ke dilon se behtar paaya, chunache use apne liye chun liyaa aur aapko apni risalat ke sath Mab'oos kiya, phir logon ke dilon ko dekha to Muhammad ﷺ ke dil ke baad, Allah Ta'ala ne Aap ﷺ ke Sahaba ke dilon ko baqiyaa logon ke dilon se behtar paaya, lihaaza unhe apne Nabi ﷺ ke wajrah bana diyaa, wo qitaal karte hai uske deen ke liyeh.

{Musnad Ahmad 1/379}

Un azeem hastiyon ki kirdar-e-kashi karna , unki tanqees karna,unki takfeer karna,unko bura bhala kahna khud ke imaan ko gawane ke mutaradif hai. isi liye is Ummat ke behtareen log , Aimmah huda, Aimmah Muhaddiseen ne unke mutalliq farmaya

1] Imam Awwam Bin Hawshab Rahimahullah Farmate hai

قَالَ : ” اذْكُرُوا مَحَاسِنَ أَصْحَابِ مُحَمَّدٍ عَلَيْهِ السَّلامُ تَأْتَلِفُ عَلَيْهِ الْقُلُوبُ ، وَلا تَذْكُرُوا مَسَاوِيَهُمْ ، فَتُحَرِّشُوا النَّاسَ عَلَيْهِمْ “

Rasoolullah ﷺ ke Sahaba Razi Allahu Anhu ki Khoobiyan bayaan karo taaki (logon ke) dilon main unki muhabbat hi muhabbat ho, aur unki khaamiyaan bayaan naa karo taaki logon (ke dilon) mein unke khilaaf nafraat paidah naa ho jaye

(السنة لأبي بكر بن الخلال 828)

2] Imam Ahmad Bin Hambal Rahimahullah Farmate Hai

قال الإمام أحمد بن حنبل: من تنقص أحدا من أصحاب رسول الله صلى الله عليه وسلم، فلا ينطوي إلا على بلية، وله خبيئة سوء إذ قصد إلى خير الناس، وهم أصحاب رسول الله صلى الله عليه وسلم

Jo shaksh Rasoolullah ﷺ ke Sahaba mein se kisi ek ki tanqees kare to woh apne andar musibat chupaye huwe hai, uske dil mein buraayi hai jiski wajah se Rasoolullah ﷺ ke Sahaba Razi Allahu Anhu par hamlaa karta hai halaakin woh (Ambiyaa ke baad) logon mein sabse behtareen the.

(السنة لأبي بكر بن الخلال حدیث نمبر 757)

In Sha Allah ek kalima padhne wale ko yahih daleel kaafi hai ki wo Rasoolullah ﷺ ki sohbat mein rahe .

Is Mukhtasar tasurat ke baad arz hai, ki baaz log ye riwayat pesh karte 👇

Hazrat Abu Sayeed Khudri Razi Allahu Anhu bayan karte hain ki Rasoolullah ﷺ ne Sayyadna Ammar Bin Yasir Razi Allahu Anhu se farmaya

وَيْحَ عَمَّارٍ تَقْتُلُهُ الْفِئَةُ الْبَاغِيَةُ، يَدْعُوهُمْ إِلَى الْجَنَّةِ، وَيَدْعُونَهُ إِلَى النَّارِ

Ammar kya baat hai , use baaghi ghiroh qatal kar dega, wo unhe jannat ki taraf bulayenge , jabki doosra ghiroh unhe Aag ki taraf bulayenga

{Sahih Bukhari Hadees Number 447 & 2812 , Sahih Muslim Hadees Number 2915}

Is hadees ko pesh karke Shiya, Naam nihad sunni yaa chupe huwe rafzi Muawiyah Razi Allahu Anhu aur unke ghiroh par fit karte hai. aur unke mutalliq yeh kahte hain ki woh baaghi (yaani kaafir nauzobillah) aur jahannum ki taraf dawat de rahe hai. aaiyeh Aimmah e Muhaddisin aur Aimmah e Huda aur is ummat ke behtareen log yaani salaf ne is riwayat se kya istimbat aur istidlal kiya aur is riwayat se kya matlab liya hai .

kisi ek muhaddis ne bhi is riwayat ko pesh kar ke Muawiyah Razi Allahu Anhu aur unke ghiroh par tanqees, takfeer, kirdar-kashi nahih ki balki wo is riwayat ka saheeh sareeh mafhum awaam ke samne aagah kiya kyu ki ek Musalman ke dil mai Sahaba Razi Allahu Anhu ke liye bughz keena paida na ho. aur un naam nihad rafziyon ka behtareen aur mudallal jawab diyaa. Mutaqaddimeen se lekar mutakhireen tak kissi ek muhaddis ne is riwayat ko pesh kar karke Sayyadana Muawiyah Razi Allahu Anhu aur unke ghiroh ki tanqees nahih ki aur naa hi kirdarkashi ki. balki jab rafziyon ne is riwayat ko pesh kar ke Muawiyah Razi Allahu Anhu aur unkay ghiroh par takfeer ki to Aimmah Muhaddisin aur Shariyeh hadees ne is riwayat ka mudalldal jawab diya aur rafziyon ke shub’haat par kalam uthayaa.

In rafziyon aur chupe huye rafziyon se adaban guzarish hai ki wo mutaqaddimeen mein se yaa mutakhireen mein se kisi ek muhaddis ka hawala pesh kare ba-sanad saheeh ke sath jis mein unhowne yeh riwayat pesh karke Muawiyah Razi Allahu Anhu aur unke ghiroh par tanqees, takfeer, kirdarkashi ki.

In sha Allah Subah Qayamat tak ka waqt diya jayega . Aur Inhe Nooh Alaihissalam ki umar bhi lag jaye tab bhi wo kisi ek muhaddis ka name pesh nahih kar sakenge.

Aaiyeh dekhte hai is riwayat ke mutalliq Aimmah E Muhaddisin kya likhte hai.

1] Hafiz Ibne Hajar Rahimahullah Likhte hai

فَإِنْ قِيلَ : كَانَ قَتْلُهُ بِصِفِّينَ ، وَهُوَ مَعَ عَلِيٍّ ، وَالَّذِينَ قَتَلُوهُ مَعَ مُعَاوِيَةَ ، وَكَانَ مَعَهُ جَمَاعَةٌ مِنَ الصَّحَابَةِ : فَكَيْفَ يَجُوزُ عَلَيْهِمُ الدُّعَاءُ إِلَى النَّارِ ؟

فَالْجَوَابُ : أَنَّهُمْ كَانُوا ظَانِّينَ أَنَّهُمْ يَدْعُونَ إِلَى الْجَنَّةِ ، وَهُمْ مُجْتَهِدُونَ لَا لَوْمَ عَلَيْهِمْ فِي اتِّبَاعِ ظُنُونِهِمْ ، فَالْمُرَادُ بِالدُّعَاءِ إِلَى الْجَنَّةِ : الدُّعَاءُ إِلَى سَبَبِهَا وَهُوَ طَاعَةُ الْإِمَامِ ، وَكَذَلِكَ كَانَ عَمَّارٌ يَدْعُوهُمْ إِلَى طَاعَةِ عَلِيٍّ ، وَهُوَ الْإِمَامُ الْوَاجِبُ الطَّاعَةُ إِذْ ذَاكَ ، وَكَانُوا هُمْ يَدْعُونَ إِلَى خِلَافِ ذَلِكَ ، لَكِنَّهُمْ معذورون للتأويل الَّذِي ظهر لَهُم ” .

Agar aap kahenge ki Ammar Razi Allahu Anhu ka qatal jung siffin mein huwa, aur wo Hazrat Ali Razi Allahu Anhu ke sathi the aur qatal karne walay Muawiyah Razi Allahu Anhu ke sathi the. Aap ke sath Sahaba ki jamaat thi, to unke mutalliq yeh kahna kaise jaiz hoga ki woh use jahannum ki taraf bulayenge ?

Jawab yeh hai ki woh unhe apne ghuman ke mutabik jannat ki taraf bula rahe hai, wo mujtahid hai. unhe apne ghuman ki itteba mein koyi malamat nahih ki jaa sakti. lihaaza jannat ki taraf bulane se muraad yeh hai ki jannat ke sabab ki taraf bulaana, joh ki imam e haq ki ita’aat wa farmabadari hai.

Isi tarah Ammar Razi Allahu Anhu unhe Ali Razi Allahu Anhu ki ita’aat ki taraf bulathe the , jo ki imam e waqt aur wajibul ita’aat the. Jabki Muawiyah Razi Allahu Anhu aur aapke sathi unhe doosri taraf bulathe the, lekin wo aapne ijtihad mein maazur hai, kyunki unke peshe nazar koyi taweel thi.

(فتح الباري” 1/ 542)

Hafiz Ibne Hajar Rahimahullah Mazeed Likhte hai

وذهب جمهور أهل السنة إلى تصويب من قاتل مع علي لامتثال قوله تعالى وان طائفتان من المؤمنين اقتتلوا الآية ففيها الأمر بقتال الفئة الباغية وقد ثبت ان من قاتل عليا كانوا بغاة وهؤلاء مع هذا التصويب متفقون على انه لا يذم واحد من هؤلاء بل يقولون اجتهدوا فأخطئو

Jamhoor ahle sunnat is baat ke qayel hai ki Allah Ta'ala ka farmaan

وان طائفتان من المؤمنين اقتتلوا

mein joh baaghi jamaat se qitaal ka huqm hai uske mutabiq Hazrat Ali Razi Allahu Anhu ke hum-nawa haq par the aur jinhone unse ladayi ki wo baagi the . Iske bawajud jamhoor ispar muttafiq hai ki un mein se kisi ki mazammat na ki jayeh balki yeh kaha jayeh ki unhone ijtihad kiya magar us mein khata ke murtakib huwe.

(FATH UL BAARI 13/67)

Hafiz Ibne Hajar Rahimahullah Aur Mazeed Likhte hai

واتفق أهل السنة على وجوب منع الطعن على أحد من الصحابة بسبب ما وقع لهم من ذلك ولو عرف المحق منهم لأنهم لم يقاتلوا في تلك الحروب الا عن اجتهاد وقد عفا الله تعالى عن المخطئ في الاجتهاد بل ثبت أنه يؤجر أجرا واحدا وان المصيب يؤجر أجرين

Ahle sunnat is baat par muttafiq hai ki Sahaba Razi Allahu Anhu ke maa-bayn waqeyah hone wale hawadis ke bina par un mein se kisi ek Sahabi par taan wa tashneeh se ijtinab wajib hai. agarchay yeh maloom ho jaye ki unka mauquf batil par tha kyunki unhonne un ladayiyon mai sirf ijtihad ki beena par hissa liyaa aur Allah Ta'ala ne mujtahid mukhti ko maaf farma diya hai balki yeh sabit hai ki uske ijtihad mai khata ho jayeh tab bhi ussay ek ajr milega aur jiska ijtihad durust hoga use do ajr milega.

(FATH UL BAARI 13/34)

2] Allama Nawawi Rahimahullah likhte hai

قال العلماء : هذا الحديث حجة ظاهرة في أن عليا رضي الله عنه كان محقا مصيبا ، والطائفة الأخرى بغاة ، لكنهم مجتهدون ، فلا إثم عليهم لذلك ، كما قدمناه في مواضع منها هذا الباب

Ulema kahtay hai is hadees mein yeh zaahir daleel hai ki Hazrat Ali Razi Allahu Anhu haq aur sawaab par the, aur doosri jamaat baaghi thi, lekin woh mujtahid the isliye yeh gunehghar nahih hai, is hadees mein Rasoolullah ﷺ ka kayi mozaze hai.

(SHARAH SAHEEH MUSLIM 1/359)

3] Hafiz Ibne Kasheer Rahimahullah Likhte hai

وَقَدْ كَانَ عَلِيٌّ أَحَقَّ بِالْأَمْرِ مِنْ مُعَاوِيَةَ .

وَلَا يَلْزَمُ مِنْ تَسْمِيَةِ أَصْحَابِ مُعَاوِيَةَ بُغَاةً : تَكْفِيرُهُمْ ، كَمَا يُحَاوِلُهُ جَهَلَةُ الْفِرْقَةِ الضَّالَّةِ مِنَ الشِّيعَةِ وَغَيْرِهِمْ ; لِأَنَّهُمْ ، وَإِنْ كَانُوا بُغَاةً فِي نَفْسِ الْأَمْرِ، فَإِنَّهُمْ كَانُوا مُجْتَهِدِينَ فِيمَا تَعَاطَوْهُ مِنَ الْقِتَالِ، وَلَيْسَ كُلُّ مُجْتَهِدٍ مُصِيبًا، بَلِ الْمُصِيبُ لَهُ أَجْرَانِ، وَالْمُخْطِئُ لَهُ أَجْرٌ

Sayyadna Muawiyah Razi Allahu Anhu ki baa nisbat Sayyadana Ali Razi Allahu Anhu khilafat ke zyada haqdar the. Ashaab e Muawiyah Razi Allahu Anhu par baaghi ka lafz bolne se unka kaafir hona laazim nahih aata, jaisa ki baaz gumrah jahil shiya waghairah ne kaha hai. kyunki agarchay woh baaghi the, lekin woh aapni ladayee mein mujtahid thay. har mujtahid durust nahih hota, balki durust ko dohraa aur ghalti karne wale ko ek ajar milta hai.

(AL BIDAYAH WAN NAHAYA 3/217)

——————————————————

BAAGHI GHIROH

BAAGHI GHIROH DO TARHA KE HOTE HAI

1) Imam e haq ki khilaf khurooj karne wala aur uski khilafat wa mulukiyat ka munkir.

2) Ijtihadi khata ke bina par imam e haq ke khilaf kisi masle mein ladne wala,

Aisa shaksh Naa islam se kharij hoga, Naa lanat wa malamat ka mustahiq, woh zaalim wa faasiq bhi nahih. balkay woh maw’ul wa mazur hai. use baaghi bhi kaha gaya hai jaisa ki Allah Ta'ala ka farman hai

Momino ke do ghiroh baa-hum jagadh padhe , to unki sulah karwa de, ek ghiroh doosre par baghawat kare ,to baagi se us waqt thak qitaal kare jab thak woh Allah ke faislay ki taraf mayeel nahih hota, jabki mayeel ho jayeh to adl ke sath unki sulah karwaye aur insaaf kare, kyunki Allah Ta'ala munsifeen ko mehboob rakhta hai.

(SURAH HUJIRAT AYAT 9)

Quran ne bawajud baghawat ke dono ghiroh ko momin kaha hai.

1] Hazrat Abu bakra Razi Allahu Anhu bayan karte hai ki Nabi ﷺ ne Sayyadna Hasan Razi Allahu Anhu se farmayaa

ابْنِي هَذَا سَيِّدٌ، وَلَعَلَّ اللَّهَ أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ مِنَ الْمُسْلِمِينَ

Mera yeh beta Sayyad hai aur ummeed hai ki Allah Ta'ala iske zariye musalmano ki do jamato mein milaap kara dega.

(SAHEEH BUKHARI HADEES 3629)

________________________

Ijafa :-

2] Hazrat Ammar Bin Yasir Razi Allahu Anhu bhi Hazrat Muawiyah Razi Allahu Anhu ko baagi giroh mein nahi samjhte the

حدثنا مكي بن إبراهيم ، ثنا عبيد الله بن أبي زياد ، حدثني عبد الكريم بن أبي المخارق ، حدثني سعيد بن عامر القرظي ، قال : حدثتني أم عمارة ، حاضنة لعمار ، قالت : اشتكى عمار ، قال : لا أموت في مرضي حدثني حبيبي رسول اللہ ﷺ : أني لا أموت إلا قتلا فئتين بین مؤمنين .

Hazrat Ammar Bin Yasir Razi Allahu Anhu ki Hazanat Aur Nigahdaast karne wali kahtoon kahti hai ki Ek Baar Hazrat Ammar Bin Yasir Razi Allahu Anhu shakth bimar ho gaye to Hazrat Ammar Bin Yasir Razi Allahu Anhu kahne lage is bimari me meri maut nahi ayegi wajah ye hai ki mere Haq me Mere Habeeb Janab E Muhammadur Rasoolullah ﷺ ka irshad ye hai ki Mominon ke do jamaton ke darmiyan main qatal ho jauga aur is soorat meri maut waqey hogi

{Tareekh Al Shageer Jild-1 Safa Number - 104}

Yahan par Hazrat Ammar Bin Yasir Razi Allahu Anhu ne dono giroh ko momin kaha hai

________________________

3] Imam Ibne Hazam Rahimahullah Farmate hai

المجتهد المخطئ إذا قاتل على ما يرى أنه الحق قاصدا إلى الله تعالى نيته، غير عالم بأنه مخطئ، فهو فئة باغية، وإن كان مأجور أو لا حد عليه إذا ترك القاتل ولا قود، وأما إذا قاتل وهو يدري أنه مخطئ فهذا محارب تلزمه حدود المحاربة والقود، وهذا يفسق ويخرج، لا المجتهد المخطئ، وبيان ذلك قول الله تعالى: (وإن طائفتان من المؤمنين اقتتلوا فأصلحوا بينهما فإن بغت إحداهما على الأخرى فقاتلوا التي تبغي حتى تفيء إلى أمر الله ـ إلى قوله ـ إنما المؤمنون إخوة فأصلحوا بين أخويكم) فهذا نص قولنا دون تكلف تأويل ولا زوال عن موجب ظاهر الآية، وقد سماهم الله عز و جل مؤمنين باغين بعضهم إخوة بعض في حين تقاتلهم، وأهل العدل المبغي عليهم والمأمورين بالإصلاح بينهم وبينهم ولم يصفهم عز وجل بفسق من أجل ذلك التقاتل ولا بنقص إيمان، وإنما هم مخطئون باغون، ولا يريد واحد منهم قتل الآخر

Mujtahid khatakar jab ladhe aur woh khud ko haq par samajtha hoo apni niyat Allah Ta'ala ke supurd karta hoo aur use yeh ilm naa ho ki woh khatakar hai. to woh maajur aur qisaas se mamoon hoga. Uspar koyi dayt nahih hogi , agar qitaal chodh de. Agar apni galti jante boojhte qitaal karey , to aisa shaksh harbi hoga aur usse qitaal karna aur qisaas laazim ayega. aisa shaksh faazir wa faasiq hai, mujtahid khatakar nahih hai.

uski wajahat yeh farman Baari E Ta'ala karta hai

Momino ke do ghiroh baahum jagadh pade , to unki sulah kara de, ek ghiroh doosre par bhagawat kare, to baaghi se ladayee karey, taaki Allah Ta'ala ke faishle ki taraf maeel ho jayeh. aage farmayaa bila-shubah momin apas mai bhai bhai hai. unme sulah safayee karwa diyaa karey.

Yeh daleel baghair kisi taqeel wa tabdeel ke hamare mawquf par daleel hai aur usse zaahiri maani se pherne wala koyi qareena bhi mauzood nahih. ALLAH Ta'ala ne halaat qitaal mein unhe momin baaghi kaha hai aur sath sath ek dusre ka bhai bhi qaraar diya hai. Nez in baaghiyoo ko adil aur saleh kaha hai. Allah Ta'ala ne unhe apas ki is ladayee ke beena par fasiq wa fazir nahih kaha aur naa hi unke imaan mein kami waqayeh huwi. yeh to khatakar hai, joh bhagawat par utar ayeh, unmein kisi ka bhi doosre ko qitaal karne ka qat’an iradaa na tha..

(الفصل في الملل 4/125)

4] Shaikh Ul Islam Ibne Taimiyah Rahimahulla Likhte hai

أما إذا كان الباغي مجتهدا ومتأولا ، ولم يتبين له أنه باغ ، بل اعتقد أنه على الحق وإن كان مخطئا في اعتقاده : لم تكن تسميته ” باغيا ” موجبة لإثمه ، فضلا عن أن توجب فسقه . والذين يقولون بقتال البغاة المتأولين ; يقولون : مع الأمر بقتالهم قتالنا لهم لدفع ضرر بغيهم ; لا عقوبة لهم ; بل للمنع من العدوان . ويقولون : إنهم باقون على العدالة ; لا يفسقون . ويقولون هم كغير المكلف ، كما يمنع الصبي والمجنون والناسي والمغمى عليه والنائم من العدوان أن لا يصدر منهم ; بل تمنع البهائم من العدوان . ويجب على من قتل مؤمنا خطأ الدية بنص القرآن مع أنه لا إثم عليه في ذلك

Jab baaghi mujtahid aur mutawil hoo, use yeh bhi maloom na hoo ki woh galti par hai. balki woh khud ko haq par samjhe, woh ghalti aitiqaadi hi kyu na hoo, use baaghi naam dene se uska gunahghar hona laazim nahih aata, jhay chahiyeh use fasiq kaha jayeh. jin Hazraat ne baaghi mutawalin se qitaal karne ka kaha hai, unhone qitaal ka huqm dene ke sath sath yeh bhi kaha hai ki hamara unsay qitaal unki baghawat ke nuqsan ko door karne ke liye hai. Naa ki bataur e sazaa, balki dushman se difaa karte huwe aur bas.

Muhadissin kahte hai ki unki adalat baaqi hai. unhe faasiq nahih tahraaya jayega. yeh ghair mukallaf ki tarah hai, jaisa ki bacche , pagal , diwaane , behosh aur soye huwe ko sarkashi se roka jaata hai. balki janwaron ko bhi sarkashi say roka jaata hai. Qurani nas ke mutabik kisi momin ko galti se qatal kar dene walay par dayt laazim hoti hai, lekin uske bawazood us par koi gunah nahih.

( مجموع فتاوى page 76)

Shaikh Ul Islam Ibne Taimiyah Rahimahulla Mazeed Likhte hai

الباغي قد يكون متأولا معتقدا أنه على حق ، وقد يكون متعمدا يعلم أنه باغ ، وقد يكون بغيه مركبا . من شبهة وشهوة ، وهو الغالب . وعلى كل تقدير فهذا لا يقدح فيما عليه أهل السنة ; فإنهم لا ينزهون معاوية ولا من هو أفضل منه من الذنوب ، فضلا عن تنزيههم عن الخطأ في الاجتهاد ، بل يقولون : إن الذنوب لها أسباب تدفع عقوبتها من التوبة والاستغفار

Baaghi kabhi kabar taweel karta hai aur khudko haq par samajhtaa hai aur kabhi jante boojhte baghawat ka murtakib hota hai, aqsar aisa hota hai ki uski baghawat shub’ah aur shawbat ka majmuaa hoti hai. Jaisa bhi samaj liya jaye , usse ahle sunnat ke mawquf par aanch nahih aati, kyuki ahle sunnat Muawiya Razi Allahu Anhu ho Ya unse bhi afzal Sahabi, kisi ko gunahon se munzarah nahih samajthe , chahe ijtihadi khata se munzarah samajthe ho, balki ahle sunnat to kahte hai un gunaho ki tawbah, istagfar, gunahon ko mitha dene wali nekiyon aur gunaho ko maaf kar dene wali museebaton waghairah ki surat mein aise asbaab hai, joh unki sazaa ko khatam kar deti hai.

(منهاج السنة النبوية 4/375)

5] Imam Zahbi Rahimahulla Likhte hai

ولا نذكر أحدا من الصحابة إلا بخير ، ونترضى عنهم ، ونقول : هم طائفة من المؤمنين بغت على الإمام علي ، وذلك بنص قول المصطفى – صلوات الله عليه – لعمار : تقتلك الفئة الباغية

فنسأل الله أن يرضى عن الجميع ، وألا يجعلنا ممن في قلبه غل للمؤمنين . ولا نرتاب أن عليا أفضل ممن حاربه ، وأنه أولى بالحق – رضي الله عنه .

Hum har Sahabi ka zikr khair hi se karte hai aur unse raazi hai aur hum kahtay hai (shay’aan Muawiyah) momino ka hi ghiroh hai, jisne Imam E waqt Hazrat Ali Razi Allahu Anhu par baghawat ki. uski daleel Nabi ﷺ ka Sayyadana Ammar Razi Allahu Anhu se yeh farman hai.

Aapko baaghi ghiroh qatal karega.

Ham Allah Ta'ala se iltijaa karte hai ki un sab se raazi ho aur hame unme se na banaye, jinke dilon mein momino ke liye keena hai. hamara yaqeen hai ki Hazrat Ali Razi Allahu Anhu bahar kayf unse afzal hai, jinhone apse ladayee ki aur aap haq ke zyada qareeb the.

(سير أعلام النبلاء 209/210)

BAAZ MUHADDISIN NAY YEH JUMLA “WOH UNHAY JANNAT KI TARAF BULAYENGAY, JABKAY DUSRA GHIROW UNHAY AAG KI TARAF BULAYENGAY KE MUTALLIQ YEH KAHTAY HAI KI WOH GHIROH KHAWARIJ THA. SHARIYEH SAHEEH BUKHARI

6] Imam Ibne Battal Rahimahullah Likhte Hai

قال ابن بطال رحمه الله :

” قوله: (يدعوهم إلى الجنة ويدعونه إلى النار) ، إنما يصح ذلك في الخوارج الذين بعث إليهم علىّ عمارًا ليدعوهم إلى الجماعة ، وليس يصح في أحد من الصحابة؛ لأنه لا يجوز لأحد من المسلمين أن يتأول عليهم إلا أفضل التأويل ؛ لأنهم أصحاب رسول الله صلى الله عليه وسلم الذين أثنى الله عليهم وشهد لهم بالفضل ، فقال تعالى: (كنتم خير أمةٍ أخرجت للناس) آل عمران/ 110 .

Ye baat "Wo unhe Jannat ki taraf bulata hai aur wo use jahannam ki taraf bulate hain” bilkul khawarijon par boli jaasakti hai jinki taraf Hazrat Ali Razi Allahu Anhu ne Hazrat Ammar Razi Allahu Anhu ko bheja taako wo un khawarijon ko jamaat ki taraf dawat de.

Ye baat kisi bhi Sahabi e Rasool ke liye zaiba nahi deti ki unki taraf ye baat mansoob ki jaye aur unke liye siwaye achi baat ke kuch aur kaha jaye.

Allah Subhanahu Wa Ta'ala ne Quran mai khud unki tareef aur tasdeeq karte huye farmaya” Tum behtareen ummat ho jo insaaniyat ke liye nikaale gaye ho”

( Surah Al Imran : 110)

( “شرح صحيح البخاري” 2/ 98-99) .

AL KALAM HASIL.

Saayadna Muawiyah Razi Allahu Anhu ki Sayyadna Ali Razi Allahu Anhu se jung ijtihadi khata ke wajah se thi. Aap ka khayal tha ke Sayyadna Usman Razi Allahu Anhu se hamari qurbat hai. lihaaza hum hi qisaas Usman Razi Allahu Anhu ke zyada haqdar hai. Lekin mamla tay paane ke bajaye qitaal ki shakal ikhtiyar kar liyaa. Isse pehle bhi Sayyada Ayesha Razi Allahu Anha aur Sayyadana Ali Razi Allahu Anhu ke darmiyan ladayi ka sabab bhi qisaas Usman Razi Allahu Anhu tha. Is waqt bhi mamla uljhaa aur ladayi ki surat ikhtiyar kar gaya. Sayyada Ayesha Razi Allahu Anha aur Sayyadana Muawiyah Razi Allahu Anhu ka mamla bi’aynihi ek tha. Raha unke ghiroh ko baaghi kahne se koi malamat nahih aati. Muhaddisin ki in tasrihaat ke baad bhi agar koyi jahil, chupa huwa rafzi bawar karta fire aur unki tanqees wa tashneeh kare to hum aise logon ke liyeh duaa goo hai Allah Ta'ala unhe SAHEEH aql e saleem de aur unse majzubana guzarish hai ki woh kisi ek muhaddis chahe woh mutaqaddimeen main se hoo yaa muthakireen mai se basanad saheeh hawala pesh karey unse ki unhone is riwayat ko lekar ye istimbat yaa istidlal akhaz kiya ho ki Muawiyah Razi Allahu Anhu ke ghirow par takfeer, tanqees, kirdarkashi ki jaye.

In Sha Allah unhe Subah qayamat tak ka waqt diya jayega aur hamare is article ke mutalliq qalam uthaye aur hame mudallal jawab de. fahem e salaf se inhiraf hokar apne tasurat pesh na karey.

Allah Ta'ala hamare dilon mei. Sahaba Razi Allahu Anhu ke mutalliq muhabbat paida kare.

Aameen Ya Rabbul Alameen

[liesexposer]

Hafiz Zubair Ali Zai publicly cursing the Rulers from the Prophetic Minbar (Pulpit), calling the Rulers as Traitors & comparing the Rulers to Taghoot + Political Protests of Jamiat Pakistan

Including: Shaykh ibn Baaz (رحمه الله), clarifies the Principles of Salafiyyah regarding the Rulers

⏱️⏱️ VIDEO CHAPTERS ⏱️⏱️

00:00:00 - Intro

00:00:05 - Copyright

00:00:08 - Naam-Nihad Ahlehadees Jamato & Shaksiyat ka Takfeeri Manhaj - Ustadh Tariq bin Ali Brohi

00:00:28 - Hafiz Zubair Ali Zai misleading representation of Takfeer & comparing the Rulers with Taghoot

00:00:56 - Condemning the rulers from the pulpits | Imâm Ibn Bâz

00:02:58 - Shaykh Ibn Bâz: Obeying Rulers Who Do Not Rule By Sharî'ah

00:03:36 - Naam-nihad Ahlehadees jamato & shakhsiyat ka musalman hukmrano k taluq say khariji manhaj -Tariq Ali

00:03:42 - Hafiz Zubair Ali Zai publicly criticizing Rulers based on Fiqh difference issues

00:04:01 - Hafiz Zubair Ali Zai calling Rulers as Traitors

00:04:28 - Political Protests results of Sitting Khawarij Manhaj

00:06:35 - Hafiz Zubair Ali Zai joking on Muslim Rulers

00:06:50 - Hafiz Zubair Ali Zai publicly criticizing rulers based on his assumptions

00:07:28 - Hafiz Zubair Ali Zai publicly criticizing rulers of Kingdom of Saudi Arabia

00:07:45 - Outro

Sources:

https://www.youtube.com/watch?v=PJWOvKTBamg

Naam-Nihad Ahlehadees Jamato & Shaksiyat ka Takfeeri Manhaj - Ustadh Tariq bin Ali Brohi (Maktabah Salafiyyah, 8 Feb 2023)

https://www.youtube.com/watch?v=vO9npr8ons0

Naam-nihad Ahlehadees jamato & shakhsiyat ka musalman hukmrano k taluq say khariji manhaj -Tariq Ali (Maktabah Salafiyyah, 15 Feb 2023)

https://www.youtube.com/watch?v=5o5Pn3ahOVM

https://www.youtube.com/watch?v=gVieYvJYbW0

#zubairalizai #jamiatahlehadees #khawarij

[manhajsalafiyyah]

@shamsidawah •Anyone who rebels against a leader he is a Khariji.

•Making Takfeer on Muslim Leaders is Major Bid’ah

🎙Shamsi حفظه الله @dusdawah

[ahlulhaditht]

Arabic translated below, in the news in the past few days ....

Above reads :

Dangerous development, a Saudi Fatwa makes takfeer of bin Zayd because of his Abrahamic Family House

The Fatwa doesn't mention him by name, but it's is very clear that it is about him and his Da'wah for the Unity of Religions. It is long and developed in many points. Who does not make takfeer of the disbelievers is a disbeliever says the Fatwa...After all, it's clearly from Nawaqid-ul-Islām - Nullifiers of Islām...

Reading the news nowadays brings to mind the ahadīth about the end of times, and Kitāb al-Fitan by Imām al-Bukhārī....

1) Chapter: “And fear the Fitnah which affects not in particular those among you who do wrong….”

(1)بَابُ مَا جَاءَ فِي قَوْلِ اللَّهِ تَعَالَى: {وَاتَّقُوا فِتْنَةً لاَ تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً}

اللهم

اللهم جنبنا الفتن ما ضهر منها و ما بطن

O Allāh protect us from Fitan (trials & tribulations) what is apparent from them and hidden

[islamicboard]

New Thread: Why do some people spend more of their time making takfeer of others.... https://www.islamicboard.com/showthread.php?t=134360451&goto=newpost&utm_source=dlvr.it&utm_medium=tumblr

[abukhadeejahsp]

A brief response to Yasir Qadhi's pathetic and futile tirade against the Scholar and Reviver of the Sunnah, Muhammad Ibn Abdul-Wahhāb (died 1206 AH)

Article: "A brief response to Yasir Qadhi's pathetic and futile tirade against the Scholar and Reviver of the Sunnah, Muhammad Ibn Abdul-Wahhāb (died 1206 AH)." Read and share.

This ignorant, untruthful innovator Yasir Qadhi stated in a video whilst waving his hands as if in the excitement of a new discovery talks of the differences between Ibn Taymiyyah (died 728H) and Ibn Abdul-Wahhāb (died 1206H). He claims, “There are profound differences between the two. Of them, the most important one is Ibn Taymiyyah did not make takfīr of his opponents that did the same things…

[al-jadwal]

From the Worst Sects

Ḥarb (b. Ismāʿīl al-Kirmānī) informed me: I asked (Imām) Aḥmad about al-Khawārij? أَخْبَرَنَا حَرْبٌ، قَالَ: سَأَلْتُ أَحْمَدَ، عَنِ الْخَوَارِجِ؟ He said: "They are an evil people; I do not know of any people on earth worse than them.” قَالَ: شر قومٍ، ما أعلم في الأرض قوماً شَرًّا مِنْهُمْ، Ibn al-Qūdāmah al-Maqdisī, al-Muntakhab man ʿilal al-Khallāl 1/259 #164 ابن قدامة المقدسي، المنتخب من علل الخلال ١/٢٥٩ #١٦٤ https://shamela.ws/book/26075/225 Telegram: https://t.me/aljadwal Tumblr: https://al-jadwal.tumblr.com

[ilmtest]

Be Careful Of The Takfīrīs Online

And the truth in this is: a statement can be kufr (ie: disbelief), like the statements of al-Jahmiyyah who said that Allah does not speak and that he can not be seen in the Hereafter. وَالتَّحْقِيقُ فِي هَذَا: أَنَّ الْقَوْلَ قَدْ يَكُونُ كُفْرًا كَمَقَالَاتِ الْجَهْمِيَّة الَّذِينَ قَالُوا: إنَّ اللَّهَ لَا يَتَكَلَّمُ وَلَا يَرَى فِي الْآخِرَةِ؛ But this maybe hidden for some people, so we say that (generally) anyone who says this is declared a disbeliever, وَلَكِنْ قَدْ يَخْفَى عَلَى بَعْضِ النَّاسِ أَنَّهُ كُفْرٌ فَيُطْلِقُ الْقَوْلَ بِتَكْفِيرِ الْقَائِلِ؛ Like the salaf said: Whoever says: the Qurʾān is makhlūq (ie: created), is a kāfir (ie: disbeliever). كَمَا قَالَ السَّلَفُ مَنْ قَالَ: الْقُرْآنُ مَخْلُوقٌ فَهُوَ كَافِرٌ And whoever says that Allah cannot be seen in the hereafter is a kāfir, وَمَنْ قَالَ: إنَّ اللَّهَ لَا يُرَى فِي الْآخِرَةِ فَهُوَ كَافِرٌ But we do not declare an individual person as a as a kāfir until al-ḥujjah (ie: evidence) has been established (upon them). وَلَا يَكْفُرُ الشَّخْصُ الْمُعَيَّنُ حَتَّى تَقُومَ عَلَيْهِ الْحُجَّةُ. Ibn Taymiyyah, Majmūʿ al-Fatāwá 7/619 ابن تيمية، مجموع الفتاوى ٧/٦١٩ https://shamela.ws/book/7289/3659 @ilmtest [https://t.me/ilmtest]

[hassan-ibn-abdul-qadir]

“Allaah will never forgive you…”

— Ustadh AbdulRahman Hassan

[ynx1]

THIS IS OUR CALL

Our Call to The Ummah by Shaykh Muqbil bin Haadee (rahimahullaah)

1. We believe in Allah and His Names and Attributes, as they were mentioned in the Book of Allah and in the Sunnah of Messenger of Allah (sallalahu alaihi wasallam), without tahreef (distortion), nor ta’weel (figurative interpretation), nor tamtheel (making a likeness), nor tashbeeh (resemblance), nor ta’teel (denial).

2. We love the Companions (radiAllahu anhum) of the Messenger of Allah (sallalahu alaihi wasallam), and we hate those who speak against them. We believe that to speak ill of them is to speak ill of the Religion, because they are the ones who conveyed it to us. And we love the Family of the Prophet (sallalahu alaihi wasallam) with love that is permitted by the sharee’ah. ‘Imraan Ibn Husayn (radiAllahu anhu) said, “O people! Learn the knowledge of the religion from us, if you do not do so, then you will certainly be misguided.” (al-Kifaayah (p.15) of al-Khateeb al Baghdaadee)

3. We love the People of Hadeeth and all of the Salaf of the Ummah from Ahlus-Sunnah. Imam Shaatibee (d.790H) (rahimahullah) said, “The Salafu-Saalih, the Companions, the taabi’een and their successors knew the Qur’aan, its sciences and its meanings the best.” (al-Muwaafiqaat (2/79) of ash-Shaatibee).

4. We despise ‘ilmul-kalaam (knowledge of theological rhetoric), and we view it to be from amongst the greatest reasons for the division in the Ummah.

5. We do not accept anything from the books of fiqh (jurisprudence), nor from the books of tafseer (explanation of the Qur’aan), nor from the ancient stories, nor from the Seerah (biography) of the Prophet (sallalahu alaihi wasallam), except that which has confirmed from Allah or from His Messenger (sallalahu alaihi wasallam). We do not mean that we have rejected them, nor do we claim that we are not in need of them. Rather, we benefit from the discoveries of our Scholars and th jurists and other than them. However, we do not accept a ruling, except with an authentic proof.

6. We do not write in our books, nor do we cover in our lessons, nor do we give sermons with anything except the Qur’aan or the authentic and authoritative hadeeth. And we detest that emanates from many books and admonishers in terms of false stories and weak and fabricated ahaadeeth. ‘Abdullah Ibnul-Mubaarak (d.181H) (rahimahullah) said, “The authentic ahaadeeth are sufficient and the weak ahaadeeth are not needed.” (al-Jaami’ li-Aklaaqir-Raawee (2/159) of as-Suyootee).

7. We do not perform takfeer upon any Muslim due to any sin, except Shirk with Allah, or the abandonment of Prayer, or apostasy. We seek refuge in Allah for that.

8. We believe that the Qur’aan is the Speech of Allah, it is not created.

9. We hold that our ‘obligation is to co-operate with the group that traverses the methodology of the Book and the Sunnah, and what thee Salah of the Ummah were upon: in terms of calling to Allah the Glorified, and being sincere in worship of Him, and warning from Shirk,, innovations, and disobedience, and to advise all of the groups that oppose this (from a fatwa by the Committee of Major Scholars dated: 11/16/1417. (no. 18870). It was signed by al-‘Allamah ‘Abdul-Azeez Ibn Baaz, Shaykh Abdul Azeez ibn Abdullah aalush-Shaykh, Shaykh Abdullah Ibn Abdur-Rahmaan al-Ghudayyaan, Shaykh Bakr Ibn Abduullah Aboo Zayd, and Shaykh Saalih Ibn Fawzaan al-Fawzaan). So co-opeating upon righteousness and piety (taqwaa) and mutual advisisng necessitates warning against evil and not co-operating with the wicked (From the words of Shaykh Ibn Baaz in al-Furqaan magazine (issue no. 14, p. 15).

10. We do not deem it correct to revolt against the Muslim rulers as long as they are Muslims, nor do we feel that revolutions bring about reconciliation. Rather, they corrupt the community.

11. We hold that this multiplicity of present day parties is a reason for the division of the Muslim and their weakness. So therefore we set about ‘freeing the minds from the fetters of blind-following and the darkness of sectarianism and party sprit. ‘(Fiqhul-Waaqi’ (p.49) of al-Albaanee)

12. We restrict our understanding of the Book of Allah and of the Sunnah of the Messenger of Allah (sallalahu alaihi wasallam) to the understanding of the Salah of the Ummah from the Scholars of hadeeth, not the blind-followers of their individuals. Rathe, we take the truth from wherever it comes. And we know that there are those who claim Salafiyyah, yet Salafiyyah is free from them, since they bring to the society that Allah has prohibited. We believe in ‘cultivating the young generation upon this Islaam, purified from all that we have mentioned, giving to them a correct Islamic education from the start without any influence from the disbelieving western educations.’ (Fiqhul-Waaqi (p.51) of alAlbaanee).

13. We believe politics is a part of the Religion, and those who try to separate the Religion from politics are only attempting to destroy the Religion and to spread chaos.

14. We believe there will be no honour or victory for the Muslims until they return to the Book of Allah and to the Sunnah of the Messenger of Allah (sallalahu alaihi wasallam).

15. We oppose those who divide the Religion into trivialities and important issues. And we know that this is a destructive da’wah.

16. We oppose those who put down the knowledge of the Sunnah, and say that this is not the time for it. Likewise, we oppose those who put down acting upon the Sunnah of the Messenger of Allah (sallalahu alaihi wasallam).

17. Our Da’wah and our’aqeedah is more beloved to us than our own selves, our wealth and our offspring. So we are not prepared to part with it for gold, nor silver. We say this so that no one may have hope in buying out our da’wah, nor should he think that it is possible for him to purchase it from us for deenaar or dirham.

18. We love the present day Scholars of the Sunnah and hope to benefit from them and regret the passing away of many of them. Imaam Maalik (rahimahullah) (d.179H) said, “The knowledge of hadeeth is your flesh and blood and you will be asked concerning it on the Day of Judgement, so look who you are taking it from.” (al-Muhaddithul-Faasil (p.416) and al-Kifaayah (p21) of al-Khateeb).

19. We do not accept a fatwa except from the Book of Allah and the Sunnah of the Messenger of Allah (sallalahu alaihi wasallam).

These are glimpses into our ‘aqeedah and our da’wah. So if one has any objection to this, then we are prepared to accept advice if it is truthful, and to refute it if it is erroneous, and to avoid it if it is stubborn rejection. And Allah knows best.

This explanation of our call has been summarized from Tarjumah Abee ‘Abdur-Rahmaan Muqbil Ibn Haadee al-Waadi’ee (p. 135-142) of Muqbil Ibn Haadee with minor additions from other sources.

https://sunnahpublishing.net/our-call/