Ghârįb

‏وبالتوحيد عُرفَ المعبود ، وعُمِر الوجود ، ولأجله أُعِدت الجنة والنار ، وسُلَّ السيف البتَّار ، وقُوتِلَ الكفار ..

التوحيد هو الإكسير الذي إذا وُضعَ على جبال الخطايا ذابت ، والسّلاح الذي إذا حُورِبَت به الأعداء هَابت ..

التوحيد : هو حقُّ الله على العبيد ِ، وهو أول ما دعا إليه الرسل ، وبه كلّ كتاب نزل ، وهو أصل الأصول ، والطريقُ للوصول ..

التوحيد هي قضية الأنبياء الكبرى ومسألتهم العظمى

"وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ" ..

التوحيد هو أعظم الكَفَّارات ، وأرفع الدرجات ، وأكبر الحسنات ، وهو منشور الولاية ، وتاج الرعاية ، والبداية والنهاية .

Know with certainty that Prophet Muhammad ﷺ & the four Rightly Guided Caliphs,Abū Bakr, Umar, Uthmān, and Alī (may Allâh be pleased with them all) are upon the truth.

Through their guidance, you will find solutions to all matters of your religion & worldly life.

Dedicate your wealth and your life to following their path, for this will become a tremendous provision & means of salvation for you in the Hereafter.

Just as a blind person depends upon a staff to find his way forward, so too are you in need of guidance to understand the true religion.

You can't take a single step on the right path unless you make the True Messenger & the Rightly Guided Caliphs your guides & leaders.

المعرفة هي الغراء الذي يقوّي الرابط بين الزوج والزوجة.

Knowledge is the glue that strengthens the bond between husband and wife.

So seek a marriage in which you both bond through knowledge.

Since the Sharʿī rulings revolve according to their causes — existing when they exist and ceasing when they cease — then kufr bit-tāghūt is conditional upon distinguishing it and knowing it (i.e., knowing the tāghūt).

For denying something and rejecting its right is a branch of conceptualizing it and having knowledge of its reality.

Whoever is ignorant of the attribute of tāghūt, his kufr in it is not valid.

And whoever does not disbelieve in ṭāghūt, the foundation of the Dīn is not established for him.

This is based upon the condition of knowledge for the validity of the foundation of Tawhīd.

Allāh Taʿālā said:

{وَلَا يَمْلِكُ الَّذِينَ يَدْعُونَ مِن دُونِهِ الشَّفَاعَةَ إِلَّا مَن شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ}

Muqātil îbn Sulaymān said:

“{وَلَا يَمْلِكُ}

means: those whom they call upon besides Him — and they are the angels — {are not able} to intercede.

The angels whom you worship besides Allāh cannot intercede for anyone.

Then He made an exception and said:

{إِلَّا مَن شَهِدَ بِالْحَقِّ}

meaning: with Tawhīd, from the children of Ādam.

That is His statement:

{وَهُمْ يَعْلَمُونَ}

— that Allāh is One, having no partner.”

I say: No one enters into the group of the people of intercession — who are the people of Islām — until he comes with the testimony both in utterance and with knowledge of its meaning.

Otherwise, he is not from its people, even if he spent his entire life uttering it while being ignorant of its meaning in both negation and affirmation.

📌A Corrupt Methodology in Seeking Knowledge!!📌

The prevailing methodology in seeking knowledge that the people have become accustomed to is that the student reads the books of the contemporary scholars and the later scholars (muta’akhkhirūn), devotes himself to their speech for a long period of time, and may even repeat the explanation of a certain book several times — all while turning away from the books of the early Salaf.

This is a corrupt methodology in seeking knowledge. It does not straighten the back of a student of knowledge, nor does it build a structure, nor establish any real knowledge.

As a result, the student is afflicted with what they are afflicted with of confusion in several fundamental principles: Īmān, the Names and the Rulings, the Names and Attributes, and Qâdr.

In fact, he even becomes confused in the furūʿ (branches)!

Then, when he opens the books of the Salaf after a long time — if Allāh grants him success in detaching himself for the truth and he is saved from the disease of sanctifying personalities — he notices this.

He realizes that he has spent all his previous time on nothing, or on something very little that does not deserve all that effort, and which is not equal to the amount of confusion, disturbance, and methodological wandering that it caused him.

I do not say: “Abandon the speech of the contemporary and later scholars completely and start directly with the books of the Salaf.” No rational person would say this!

The distance in time, scholarly context, the classical language, and other factors may make their speech difficult for you to understand.

Rather, the best approach is: You read from the books of the contemporary and later scholars that which qualifies you and helps you to understand the speech of the Salaf.

Make this a transitional stage whose purpose is to learn the foundations of the sciences, their terminology, and to master the instrumental sciences (ʿilm al-ālah).

And be keen to read from those closest to the Mâdhhâb of the Salaf among them — such as Ibn Taymíyyāh (raḥimahullāh) from the later scholars, Ibn al-Qayyîm (raḥimahullāh), Ibn Rajab (raḥimahullāh), Ibn Kathīr (raḥimahullāh), Ibn ʿAbd al-Hādī (raḥimahullāh), and others.

If you see in yourself the readiness to enter the depths of that stage, then enter it after putting your trust in Allāh.

This is not merely my own speech and opinion, but rather it is a conclusion that many students of knowledge have reached. I have heard it from several scholars and students of knowledge.

"من زعم أن القرآن أو بعضه، أو شيئا منه مخلوق؛ فلا يُشك فيه عندنا، وعند أهل العلم من أهل السنة والفضل والدين: أنه كافر كفراً انتقل به عن المِلّة ..

ومن شك في كفر من قال القرآن مخلوق بعد علمه، وبعد أن سمع من العلماء المرضيين ذلك فهو مثله"

Qîwām as-Sunnah at-Taymī (raḥimahullāh) said in al-Ḥujjah:

“Whoever claims that the Qur’ān — or any part of it, or anything from it — is created, then there is no doubt according to us and according to the people of knowledge from Ahl as-Sunnah, the virtuous, and the people of religion: that he is a kāfir with a kufr that takes him outside the Millah (the fold of Islām)...!!

And whoever doubts the kufr of the one who says ‘the Qur’ān is created’ after having knowledge of it, and after having heard that from the acceptable scholars, then he is like him.”

قلت: اطلاقه لتكفير الأول وتقيد الآخر بالسماع من العلماء (الذي هو بمعنى: معرفة مقالة الجهمي وما يلزم منها والحكم عليها) يدل على أن الحكم -أي تكفير الجهمي- على إطلاقه دون تفصيل، لأنه إذا ثم قيد للزم أن يذكر فالمقام مقام تفصيل، وإلا فكيف يُفصّل في الفرع ويُهمل الأصل؟¹

I(Hûdhāyfâh al-Hânbâlī)say: His unrestricted takfīr of the first person, while restricting the second to hearing from the scholars (which means: knowing the statement of the Jahmī, what it necessitates, and the ruling upon it) indicates that the ruling — i.e., the takfīr of the Jahmī — is unrestricted without detailing.

Because if there were a restriction, it would have been mentioned, as this is the place for detailing.

Otherwise, how can one detail the branch while neglecting the foundation? ¹

وقال "وَقَالَ غَيره: وَمن شكّ فِيهِ حَتَّى يقف بِالشَّكِّ فَهُوَ كَافِر لَا تصلوا خَلفه، وَلَا تَأْخُذُوا مِنْهُ الْعلم"

-أي: من شك في القرآن أهو مخلوق أم لا-

He also said: “And others said: Whoever doubts in it until he remains in doubt, then he is a kāfir. Do not pray behind him, and do not take knowledge from him.”— Meaning: whoever doubts whether the Qur’ān is created or not.

وهذا من أجلى النصوص في التكفير العيني منه -رحمه الله- للشاك الذي لم يجزم بمخلوقية القرآن!

This is among the clearest texts showing his (raḥimahullāh) specific (ʿaynī) takfīr of the one who doubts and has not decisively affirmed that the Qur’ān is created!

هذا وغيره من النصوص تبين غلط من نسب إلى السلف بدعة التفريق بين النوع والعين أو أن السلف لم يكفروا الأعيان وإنما حكموا على مقالتهم بالكفر وحسب، بل إني لا أشك بأن هذا لو ادرك زمان السلف لكان بينهم حقيراً مهجوراً منبوذاً كما كان حال من هو أجل منه وأخف بدعةً.

These texts and others clarify the error of those who attribute to the Salaf the innovation of differentiating between the general type (an-nawʿ) and the specific individual (al-ʿayn), or that the Salaf did not make takfīr of individuals but only ruled that their statements were kufr.

Indeed, I do not doubt that if this person had lived in the time of the Salaf, he would have been considered lowly, abandoned, and rejected among them — just as was the case with those greater than him and with lighter innovations.

📚اجتماع الجيوش الإسلامية

Ibn Rajab said:Ibn ʿAbbās said regarding the statement of Allāh: {إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ} — “It is only those who have knowledge among His slaves who fear Allāh” — “None fear Me from among My slaves except the one who knows My Majesty, My Pride, and My Greatness.”

Thus, the best of knowledge is knowledge of Allāh. It is knowledge of His Names, His Attributes, and His Actions — knowledge which necessitates for its possessor true maʿrifah (knowledge) of Allāh, fear of Him, love of Him, awe of Him, veneration of Him, and glorification of Him; along with turning to Him alone, relying upon Him, being pleased with Him, and being occupied with Him rather than with His creation.

This is followed by knowledge of His angels, His Books, His Messengers, the Last Day and its details, and knowledge of Allāh’s commands, prohibitions, legislations, and rulings.

It includes knowledge of what He loves from His slaves of both inward and outward statements and actions, and what He hates from His slaves of both inward and outward statements and actions.

Whoever gathers these sciences is from the Rabbānī scholars — the scholars of Allāh, the scholars of the command of Allāh.

They are more complete than those whose knowledge is limited to knowledge of Allāh without knowledge of His command, and vice versa.

The witness to this is the state of al-Ḥasan, Ibn al-Musayyab, ath-Thawrī, Aḥmad, and others from the Rabbānī scholars, as well as the state of Mālik ibn Dīnār, al-Fuḍayl ibn ʿIyāḍ, Maʿrūf, Bishr, and others from the ʿĀrifīn (those who possess true maʿrifah).

Whoever compares between the two states will recognize the superiority of the scholars of Allāh and His command over those who are scholars of Allāh only.

So what then is the view regarding the superiority of the scholars of Allāh and His command over those who are scholars of His command only?

This is clear and has no ambiguity.

Some people who possess no knowledge imagine the superiority of the worshippers over the scholars, because they think that the scholars are only the scholars of the command of Allāh, while the worshippers are the scholars of Allāh alone.

So they prefer the one who knows Allāh over the one who knows His command — and this is correct in itself.

But what we say is: The scholars of Allāh and of His command are superior to the worshippers, even if those worshippers are from those who know Allāh.

This is because the Rabbānī scholars share with the worshippers in the virtue of knowledge of Allāh — and perhaps even surpass them in it — while they are distinguished by the virtue of knowledge of the command of Allāh and by the virtue of calling the creation to Allāh and guiding them to Him.

This is the station of the Messengers (ʿalayhim as-salām).

Likewise, they are the successors of the Messengers and their inheritors, as will be mentioned later — if Allāh wills.

This portion which they alone possess over the worshippers is superior to the portion which the worshippers alone possess of supererogatory acts of worship.

For an increase in knowledge of what Allāh revealed to His Messenger necessitates an increase in knowledge of Allāh and īmān in Him.

And the type of knowledge of Allāh and īmān in Him is superior to the type of action with the limbs and the pillars (of Islām).

However, the one who has no knowledge sees acts of worship as greater than knowledge in his own estimation, because he cannot truly imagine the reality of knowledge, its nobility, or its worth.

He is unable to grasp it, while he can imagine the reality of acts of worship and has the general ability to perform them.

For this reason, you find that many of those who have no knowledge prefer zuhd (asceticism) in the dunyā over the sciences and maʿārif (deep knowledge).

The reason is what we have mentioned: he cannot truly imagine the meaning of knowledge and maʿrifah.

Whoever cannot imagine something will not have its greatness settle in his chest.

The ignorant person only imagines the reality of the dunyā, and it has become great in his chest, so the one who abandons it becomes great in his eyes.

As Muḥammad ibn Wāsiʿ said — when he saw a young man and it was said to him: “These are ascetics” — he replied: “And what is the worth of the dunyā that the one who abandons it should be praised?”

Abū Sulaymān ad-Dārānī said something close to this meaning as well.

So the one who boasts about zuhd in the dunyā is as if he is boasting about abandoning a small, insignificant thing that is, in the sight of Allāh, less than the wing of a mosquito.

This is too contemptible to even be mentioned, let alone to boast about it.

Muḥammad bîn Mâkhlâd narrated from Ibn Wâhb, who said: I heard Mālik say:“It is a humiliation and an insult to knowledge when a man speaks about knowledge in front of someone who does not accept it.”

This includes:The endless arguments and quarrels that happen on TikTok.

The debates that take place in private gatherings, where people argue about the religion as if they’re casually discussing which fruit tastes better.

The questions of the argumentative person.

The questions of the one who does not value the scholar — he asks a lot only to find someone who will give him a fatwā' that agrees with his desires, or he asks to catch the person in a mistake, or he weighs the answers according to his own intellect.

Such people should not be answered regarding everything they ask.

[لا تهينوا العِلم]

روى محمد بن مَخلَد عن ابن وهب قال: سمعت مالكًا يقول:

«ذُلٌّ وَإهَانَةٌ لِلعِلمِ, إذَا تَكَلَّمَ الرَّجُلُ بِالعِلمِ, عِندَ مَن لَا يُطِيعُهُ»

-ويدخل فيه: ما يحصل على تطبيق "تيك توك" من جدالات وخصومات.

-ويدخل فيه ما يحصل في المجالس الخاصة: يُجادلون ويُخاصمون في الدين وكأنهم يتكلمون عن أي الفواكه ألذّ وأنفع.

-ويدخل فيه سؤالُ المجادِل.

An urgent and sincere advice to everyone who sees my daily updates: I want to make it completely clear that I am a layman, an ordinary person who simply shares reminders to benefit myself and others. I am absolutely no one. I am not a scholar, nor have I ever claimed to be a student of knowledge. I have never forced anyone to accept everything what I post, and I strictly urge you never to blind-follow anything from me.

Life is short, and none of us knows when our time will come or when we will suddenly leave this world. I do not want to leave behind anything that misguides people or causes them to turn away from the truth. Therefore, when you look at my posts, do not look at me or blind-follow my feed. Look only for the Haqq, and check everything against the Kitāb, the authentic Sunnah, and the path of the Salaf us-Sālih.

Turn away from the distractions of the keyboard, seek knowledge in the best and most proper way from reliable sources, and pray that Allāh keeps us firm on the truth until our very last breath.

When I tell you to check everything against these three scales, I mean that you must protect your own religion and never consume online content blindly. Treat every quote like a merchant treats money—verify it before you accept it:

Check against the Kitāb (The Qur'ān): If any advice, or concept shared here contradicts a clear verse of the Book of Allāh, reject it immediately. The Qur'ān is our ultimate standard.

Check against the authentic Sunnâh: Never accept a narration just because it sounds beautiful. Ensure that any Hadīth shared is genuinely authentic (Sahīh or Hasân) and not weak or fabricated.

Check against the path of the Salaf as-Sālih: To protect yourself from twisted, modern interpretations, always ask how the Companions (Sahābâh) understood and practiced the text. If an explanation contradicts the understanding of the early generations, throw it away.

Take whatever I post, hold it up to the Qur'ân, the authentic sayings of the Prophet ﷺ, and the path of the righteous predecessors. If it aligns with them, accept it because it is the Hâqq. If it opposes them, discard it completely and do not narrate it from me and throw it away.

May Allāh grant us sincerity and forgive us for our shortcomings.!!

Imām Muḥammad bîn Idrīs al-Shāfiʿī (rahimahullāh) said:

“It is not permissible for a Muslim to be judged for or against except by a Muslim.”

He also said: “What I have preserved from the statement of our companions and their analogy is that they do not look into the affairs between the People of the Book, nor do they inquire about any of their rulings among themselves.

They do not obligate themselves to judge between them, unless the disputants come to the Muslims seeking judgment.

In that case, it is not permissible for a Muslim to be judged for or against except by a Muslim.

This is the only situation in which they obligate themselves to judge between them.”

[Al-Ûmm]

In the book Zād al-Musāfir by Ghulām al-Khallāl, it is narrated from Abū ʿAbdillāh, Imām Ahmad (rahîmahullāh):

Chapter: The statement regarding a judge who is an innovator or a Jahmī'.

Abū ʿAbdillāh said in the narration of Abī al-Hārith:

“I do not see it permissible for anyone to put forward these Jahmīyyāh in judgment or anything else.”

He also said in the narration of Muhammad bîn al-Hakam:

“And how can I permit the judgment of someone whom I do not consider just, and who is not acceptable as a witness according to them?”

I say: This is the speech of the Imāms regarding the prohibition of referring judgment to a kāfir who rules by other than the Sharīʿah of Allāh.

No one judges between Muslims except a Muslim.

It is better for you to lose the entire world and everything in it than to refer your judgment to a tāghūt.

If it is not permissible for you to refer judgment to a kāfir who rules by what Allāh has revealed, then how about the one who legislates an entire religion other than the religion of Islām and disputes with Allāh regarding His exclusive right to rule?

مَن الذي يحكم بين المسلمين.؟

قال محمد بن إدريس الشافعي -رحمه اللّٰه-:

«فلا يجوز أن يحكم لمسلم ولا عليه إلا مسلم»

«الذي أحفظ من قول أصحابنا وقياسه أنهم لا ينظرون فيما بين أهل الكتاب ولا يكشفونهم عن شيء من أحكامهم فيما بينهم وأنهم لا يلزمون أنفسهم الحكم بينهم إلا أن يتدارؤوا هم والمسلمون فإن فعلوا فلا يجوز أن يحكم لمسلم ولا عليه إلا مسلم فهذا الموضع الذي يلزمون أنفسهم النظر بينهم فيه».

[الأم]

وعند غلام الخلال في كتابه [زاد المسافر] قال أبو عبداللّٰه الإمام أحمد -رحمه اللّٰه-:

باب: القول في القاضي يكون مبتدعا أو جهميا:

قال أبو عبدالله في رواية أبي الحارث :«لا أرى لأحد أن يتقدم لهؤلاء الجهمية في حكم ولا غيره»

قال: وقال في رواية محمد بن الحكم:

"وكيف أُجيز حكم من ليس هو عندي بعدل ولا يشهد عند هؤلاء شهادة".

Delving into the details of the disputes that took place among the Companions of the Messenger of Allāh ﷺ, and digging up the buried affairs of that era, is a slip of the foot and an open gateway that leads a person either into the pit of rejection and criticizing the best of the Ummah (raḍiyallāhu ʿanhum), or drags him down into the abyss of Nasībism and attacking the Ahl al-Bayt of Prophethood.

Whenever this door has been opened throughout history, fitnah has become deeply rooted and hearts have become corrupted.

Look at what is happening today in these digital spaces: the foolish among the people have taken the lead in speaking about the noble senior scholars.

A wicked generation has emerged that blackens its pages by insulting Amīr al-Muʾminīn ʿAlī bin Abī Ṭālib and his sons (raḍiyallāhu ʿanhum), while another group has made attacking Amīr al-Muʾminīn Muʿāwiyah bin Abī Sufyān (raḍiyallāhu ʿanhu) the target of their arrows — and sometimes they even disparage the rest of the Companions!

Complete safety lies in following the path of the righteous Salaf: being pleased with all the Companions of the Prophet ﷺ, delegating what occurred between them to the Most Just of Judges, and believing that they were mujtâhîds — the one who was correct receives two rewards, and the one who erred receives one — while purifying our hearts from any hatred towards them.

Imām Ibn Baṭṭah al-ʿUkbarī said:“One should not look into the books of Ṣiffīn, al-Jamal, the Incident of the House (Waqiʿah al-Dār), or any of the other conflicts that occurred between them.

Do not copy them for yourself or for others, do not narrate them from anyone, do not read them to others, and do not listen to them from those who narrate them.”

Upon this, the leading scholars of this Ummah agreed in forbidding what we have described.

Among them:Ḥammād bin Zayd, Yūnus bin ʿUbayd, Sufyān al-Thawrī, Sufyān bin ʿUyaynah, ʿAbdullāh bin Idrīs, Mālik bin Anas, Ibn Abī Dhiʾb, Ibn al-Munkadir, Ibn al-Mubārak, Shuʿayb bin Ḥarb, Abū Isḥāq al-Fazārī, Yūsuf bin Asbāṭ, Aḥmad bin Ḥanbal, Bishr bin al-Ḥārith, and ʿAbd al-Wahhāb al-Warrāq.

All of them saw the prohibition of looking into these matters, listening to them, and they warned against seeking them out or busying oneself with collecting them.

They narrated many statements with different wordings but unified in meaning — expressing dislike for that and censuring whoever narrates or listens to it. [al-Ibānah al-Ṣughrā]

So hold firmly to the way of these Imāms.

O Allāh, whoever harms the Companions of Your Prophet ﷺ, attacks their honor, makes them a target for his criticism and mockery, or uses them as material to harvest likes — O Allāh, cut off his root, paralyze his fingers, silence his tongue, turn his plot back upon his own neck, expose him before all creation, join him with those before him from the Nawāṣib and Rāfiḍah in the lowest levels of disgrace and regret, and let the consequences fall upon him in this world and the Hereafter… Allāhumma Āmīn.

Hudhāyfâh al-Hânbâlī'

[ الكف عما وقع بين الصحابة -رضي الله عنهم جميعاً- ]

​إن الخوض في تفاصيل ما وقع بين أصحاب رسول الله ﷺ من خلاف، والنبش في دفائن تلك الحقبة مزلة قدم وبوابة مشرعة تفضي بالرجل إما إلى وهدة الرفض والطعن في خيار الأمة -رضي الله عنهم-، أو تركسه في درك النصب والوقيعة في آل بيت النبوة، وما انفتح هذا الباب على مر التاريخ إلا واستحكمت الفتنة، وفسدت القلوب.

​وتأملوا ما يقع اليوم في هذه الفضاءات الرقمية؛ حيث تصدرت رويبضة الخلق للكلام في السادة الأعلام، فنشأت نابتة سوء سوّدت صفحاتها بشتم أمير المؤمنين علي بن أبي طالب وبنيه -رضي الله عنهم-، وقابلتها طائفة أخرى جعلت من النيل من أمير المؤمنين معاوية بن أبي سفيان -رضي الله عنه- غرضاً لسهامها، ولربما عرضت ببقية الصحابة!

​والسلامة كل السلامة في سلوك جادة السلف الصالح، بالترضي عن أصحاب النبي ﷺ جميعهم، وتفويض أمر ما وقع بينهم إلى أحكم الحاكمين، واعتقاد أنهم مجتهدون؛ للمصيب منهم أجران وللمخطئ أجر، مع غسل القلوب من الغل لهم.

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​قال الإمام ابن بطة العكبري: ​«ولا ينظر في كتاب صفين والجمل، ووقعة الدار، وسائر المنازعات التي جرت بينهم، ولا تكتبه لنفسك ولا لغيرك، ولا ترويه عن أحد ولا تقرأه على غيرك، ولا تسمعه ممن يرويه؛ فعلى ذلك اتفق سادات علماء هذه الأمة من النهي عما وصفناه منهم:

​حماد بن زيد، ويونس بن عبيد، وسفيان الثوري، وسفيان بن عيينة، وعبد الله بن إدريس، ومالك بن أنس، وابن أبي ذئب، وابن المنكدر، وابن المبارك، وشعيب بن حرب، وأبو إسحاق الفزاري، ويوسف بن أسباط، وأحمد بن حنبل، وبشر بن الحارث، وعبد الوهاب الوراق.

​كل هؤلاء قد رأوا النهي عنها، والنظر فيها، والاستماع إليها، وحذروا من طلبها والاهتمام بجمعها، وقد روي عنهم فيمن فعل ذلك أشياء كثيرة بألفاظ مختلفة متفقة المعاني على كراهية ذلك، والإنكار على من رواها، واستمع إليه». [الإبانة الصغرى]

​فالزم غرز هؤلاء الأئمة.