Benefit 41: Have good thoughts of fellow Muslims as much as possible
One of the most comforting things for a person’s heart in this life, after having good thoughts of his creator, is to have positive thoughts of his fellow Muslims.
Evil and negative assumptions not only harm the soul, disturb the mind, and weaken the body, they also lead to mistrust, disputes, hostilities and breaking of ties between people. This is why our religion encourages us to have good thoughts and forbids…
Benefit 40: "Don't judge me! Only Allāh can judge me," is this statement correct?
This is a FALSE statement that some utilise to justify their sinful lifestyle, to run away from advice and to silence the advisors.
What's more, it is a statement which opposes the principle of Ahlus-Sunnah wal Jamā’ah; as An-Nawawi raḥimahullāh stated:
الأحكامَ يُعمَلُ فيها بالظَّاهِرِ، واللهُ يتولَّى السَّرائِرَ.
'Judgments are based on what is made apparent, and Allāh is responsible for the secrets.' [Sharḥ…
BENEFIT 39: What is Tamyee’ and what are some of its prominent traits
● At-Tamyee’ (watering down) is a manhaj on the opposite side of the spectrum to that of Al-Ḥaddādiyyah; Tamyee’ is on the side of negligence while Ḥaddādiyyah falls on the side of excess.
Their most prominent traits:
● They are easygoing with the people of innovation and remain close to them.
● They search for justifications to excuse those who commit violations against the Sharī'ah.
● They counter detailed…
Benefit 38: Who are the Ḥaddādiyyah and what are some of their prominent traits?
● "Al-Ḥaddādiyyah" is an ascription to the Egyptian, Maḥmūd Aḥmad Al-Ḥaddād.
● It is a contemporary sect which extends ideologically from the Takfīrī groups.
● It is an extremist sect which falsely ascribes itself to Salafiyyah.
Their most prominent traits are:
● They declare great scholars who fell into some mistakes to be innovators, such as Al-Ḥāfidh [ibn Ḥajar], An-Nawawi, Ash-Shawkāni and the likes, and…
Benefit 37: If someone is proven to be a Salafi with certainty, he is not excommunicated from Salafiyyah except with certainty!
Sheikh Zaid Al-Madkhali raḥimahullāh was asked:
Question: Some say that once someone is proven to be a Salafi with certainty, they do not exit it (the fold of Salafiyyah) except with certainty; is this principle correct, and when is a person deemed a non-Salafi?
Answer: The principle which states that: "whoever’s Salafiyyah is proven with certainty does not exit from it except with certainty", what's apparent to…
Benefit 36: Learn the Sunnah and you will know what falls contrary to it
Sheikh Albāni raḥimahullāh said:
اعرف السنة تعرف البدعة، أما إذا عرفت البدعة فلا يمكنك أن تعرف السنة.
“Learn about the Sunnah and you will know about innovation, but if you learn about innovation, it's not possible for you to know the Sunnah.”
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Benefit 35: ’Aqīdah books referenced using chains of narration (الكتب المسندة)
1 - "كتاب التوحيد" لمحمد ابن خزيمة
2 - كتاب "الشريعة" لأبي بكر الآجري
3 - كتاب "الإبانة الكبرى" لأبي عبدالله العكبري المشهور بابن بطه
4 - كتاب "السنة" لأبي بكر ابن أبي عاصم
5 - كتاب "شرح أصول اعتقاد أهل السنة والجماعة" لأبي القاسم هبة الله اللالكائي
6 - "كتاب التوحيد" لابن منده
7 - كتاب "السنة" للإمام عبدالله بن أحمد بن حنبل
8 - كتاب "السنة" لأبي بكر الخلال
9 - كتاب "خلق أفعال العباد" للإمام للبخاري
10 -…
As for sound Rudood issued by the scholars which are based on clarifying the truth - not upon desire, then these are necessary; because it is not permissible to remain silent concerning the people of
[Q&A session from Sharḥ Mandhumat Al-Ādāb, Tape 33]
𝗦𝗵𝗲𝗶𝗸𝗵 𝗠𝘂𝗾𝗯𝗶𝗹'𝘀 𝗮𝗱𝘃𝗶𝗰𝗲:
قال الإمام مقبل الوادعي :رحمه الله - «الذي أنصح به إخواننا بالجد والاجتهاد في تحصيل العلم النافع وأن لا يشغلوا أنفسهم بما لا يعنيهم، فهذا الاختلاف وهذه الفرقة ناشئة عن فراغ، والشيخ فلاني المصيب والشيخ الفلاني المخطئ! والشيخ فلان لا يؤخذ عنه العلم، والشيخ فلان كذا وكذا! فأنا أقول: يجب أن تحدثك نفسك أن تكون مثل الشيخ…
Radd (ردٌّ) singular - Rudood (رُدُودٌ) plural: reply, response, refutation...
Knowledge based Rudood (refutations) are a branch of knowledge, and more specifically, an extension of Al-Jarḥ wā ta'deel; a branch within the science of ḥadīth (Musṭalaḥ Al-Ḥadīth), whose main objectives are to:
▪️Promote the pure, authentic teachings of Islam
▪️Counter the spread of falsehood & misguidances
▪️Distinguish truth from…
Imām An-Nawawi raḥimahullāh wrote in Riyāḍh Aṣ-Ṣāliḥīn:
“Chapter 256: Lawful Instances of Backbiting:
Backbiting for a valid Sharī’ah objective is permissible if there is no other alternative for achieving that objective.
There are six such objectives:
1⃣. TO RECTIFY AN INJUSTICE. It is permissible for the person who was treated unjustly to complain to the ruler, judge, or others who have the authority or…
BENEFIT 32: The difference between accepting the truth Vs. seeking the truth
Sheikh Abū Bilāl ḥafidhahullāh said: “If the truth comes to you, you must accept it no matter who it comes from. But in terms of seeking the truth, then this is only sought from Ahlus-Sunnah.”
What is the proof?
{وَنُقَلِّبُ أَفۡـِٔدَتَهُمۡ وَأَبۡصَـٰرَهُمۡ كَمَا لَمۡ یُؤۡمِنُوا۟ بِهِۦۤ أَوَّلَ مَرَّةࣲ وَنَذَرُهُمۡ فِی طُغۡیَـٰنِهِمۡ یَعۡمَهُونَ}
“We shall turn their hearts and eyes away ˹from the truth˺ since…
BENEFIT 31: How do I save myself from being among the 72 misguided sects and make sure that I am following the creed of the saved sect?
Imām ’Abdullāh ibn Al-Mubārak raḥimahullāh said:
أصل اثنين وسبعين فرقة: أربعة أهواء، فمن هذه اﻷربعة الأهواء تشعبت الاثنان وسبعون فرقة؛ الـقــدريــــــة، والـمـرجـئـــة، والـشـيـعــــة، والـخــــوارج.
“The origin of the seventy-two (misguided) sects returns back to four desires/innovations, and from these four desires/innovations, the seventy-two sects branched out;
1️⃣ Al-Qadariyyah
2️⃣ Al-Murji’ah
3️⃣…
Sheikh Ahmad An-Najmi rahimahullah is asked, “Is it permissible to seek knowledge from someone who does not declare 'Ar’ūr, nor Abul Ḥasan, nor Al-Maghrāwi to be innovators, and he says ihya at-turath
Answer: “The reality is that whoever does not declare them to be innovators takes the same ruling as them, because these individuals are innovators. As for Al-Maghraawi, it is established that he is a Takfeeri.”
Sheikh Fawzān ḥafidhahullāh is asked: “Virtuous Sheikh, may Allāh grant you success, those who do not declare the innovator; who the scholars have deemed to be an innovator and whose methodology they
Answer: “Yes, those who do not declare them to be innovators are given the same ruling as them, because they do not consider this to be an innovation, and they do not consider their actions to be an Innovation, and that the people (i.e. the scholars) are wrong in declaring that to be an innovation.”
This is one of the reasons Abul Ḥasan was declared an innovator.
If you understand this, then know that there is another INCORRECT generalisation that also requires similar restrictions. That is, “whoever does not declare a disbeliever to be a disbeliever is also a disbeliever.”
In fact, this generalisation is even more dangerous than the first, as it leads to chain takfeer!
Therefore, as with the previous case, this generalisation must be restricted.
Here are additional…
BENEFIT 30: “Whoever does not declare an innovator to be an innovator is also an innovator.”
Q: Is this principle correct?
A: The principle is incorrect when generalised in this way. If left unrestricted, it could lead to chain tabdee‘ on a mass scale, which contradicts the Salafi Manhaj.
Q: Where is the generalisation?
A: The term “whoever” is too broad, as it includes everyone, even those who are unqualified, such as ignorant laypeople who lack understanding of these complex issues. This would lead to…
Differing in matters of Jarḥ wa Ta’dīl between respected scholars are not based on whims & desires or worldly aspirations, rather they are based on religious grounds; and this return to three inevitab
1⃣. Differing with relation to transmission/verification
2⃣. Differing with relation to understanding
3⃣. Differing with relation to passing Judgement
Example of the first:
A scholar receives news about an individual through someone whom he trusts, so he takes what he says and bases his Judgement on that, but another scholar does not consider this individual to be trustworthy, and so he gives no…
Let's assume two reliable scholars in this field differ concerning a certain individual; one of them praises him and the other criticises him, what do we do?
● If it is an issue of Khilāf (https://t.me/almanhajussalafi/80), we adopt the correct view and give no weight to the incorrect view.
For example: A scholar says, 'so and so is an innovator because of such and such', and another scholar says, 'no, he is not an innovator,' - because he is not acquainted with the points of criticism mentioned by the first scholar.
This example is not a case of Ijtihād, rather the…
The questioner says: Has the practice (sunnah) of Jarḥ wa Ta’dīl (appraisal and disparagment of statements and individuals) died, and what is the ruling on refuting violators, regardless of their pers
Sheikh ’Uthaymīn raḥimahullāh says:
I fear that this is a statement of truth, but what is intended by it is false.
Jarḥ wa Ta’dīl is not dead, nor is it buried, nor has it fallen ill - all praise be to Allāh. It is still standing!
Jarḥ wa Ta’dīl is applicable when witnesses give testimonies in front of the judge; they may disparage their adversary so evidence is requested from them.
It also applies with…
