10 Points to Distinguish the Salafy from the Khalafy – by ‘Umar Quinn

by 'Umar Quinn -From The Principles of Salafiyyah Workshop at Masjid Al Bukhaari (West Palm Beach Florida)

Uploaded by SalafyInk on 19 Feb 2012

al-Albânî about Qutb, ‘Abdullâh ‘Azzam and al-Ikhwân al-Muslimûn

Scholar: Imâm Muhammad Nâsir-ud-Dîn al-Albânî
Source: cassette tape ”Mafâhîm yajib an nusahhih”
Reference: Darulhadith, Sweden
www.aFatwa.com

Shaykh al-Albânî: Have you heard about ’Abdullâh ’Azzâm?

A person: Yes!

Shaykh al-Albânî: ‘Abdullâh ‘Azzâm was here with al-Ikhwân al-Muslimûn. Al-Ikhwân al-Muslimûn boycotted me for about seven-eight years ago. They boycotted my lectures and my call and ‘Abdullâh ‘Azzâm was the only one from al-Ikhwân al-Muslimûn who always came to my lectures with a small notebook and a very small pen. Once the decision of boycotting my lectures came, he never appeared again. I once happened to meet him in the Suhayb-mosque outside the prayer. I greeted him and he shamefully greeted back because he didn’t want to break the agreement. I then said to him:

“Is it this what Islâm commands you?”

He then said:

“The summer clouds will soon brighten up.”

The days went by. One day he came home to me but I wasn’t home. He found out that I was at home at (my son in law) Nidhâm, knocked at the door and came in. He thereafter said:

“I went to your home but didn’t find you there. I’m eager to benefit from your knowledge.”

I then said to him:

“That is what I know, but what is the intention with this boycott?”

He then said:

“You have made Takfîr upon Sayyid Qutb!” – and this is the point.

I asked him:

“How?”

He answered:

“You say that he speaks in accordance with Wahdat-ul-Wujûd in the chapter ‘al-Hadîd’ and ‘al-Ikhlâs’.”

I then said:

“Yes, he has uttered some of the utterances of Sûfiyyah. The only thing one could understand from it is that he speaks in accordance with Wahdat-ul-Wujûd. However, according to our principles we do not do Takfîr upon a person who falls into Kufr before he has received the truth. How can you proclaim this boycott when I am in your midst? If you do not come, then you could have sent someone in order to find out if it is true that I am making Takfîr upon Sayyid Qutb or not. Sayyid Qutb says this and that here and there.”

He had an outbreak and said:
“The man believes in Allâh, his messenger and Tawhîd!”

We then said to him:

“O dear brother, we do not refute the truth he said, rather the incorrect.”

Despite this session, he spread two-three articles in the Kuwaiti journal “al-Mujtama’” with big headlines:

“Shaykh al-Albânî makes Takfîr upon Sayyid Qutb.”

This is a long story. The one who says that al-Albânî makes Takfîr is as the one who says that al-Albânî praises Sayyid Qutb at a particular occasion. These people are Ahl-ul-Ahwâ! The only way to cope with them is to pray to Allâh for them.

“Can you then force people to believe?” (The Qur’ân 10:99, interpretation of its meanings)

Principles Concerning Declaring Others to be Disbelievers, Innovators or Open Sinners [Faasiqs] | 3 | Is It Allowed to Say Anything Against Someone Who Takes the Opinion of One Shaikh and You Another? Principles Concerning Declaring Others to be Disbelievers, Innovators or Open Sinners [Faasiqs] | 3 | Is It Allowed to Say Anything Against Someone Who Takes the Opinion of One Shaikh and You Another?

Questioner: There are some issues, O Shaikh, which some of the people of knowledge with us have differed in, some of them calling those things an innovation and others saying it is permissible, and some of the youth blindly follow and due to the trust they have in the scholar who says that it is permissible, he takes his [i.e., that scholar’s] opinion in the issue, so is it permissible, O Shaikh, to judge this person, like slandering his manhaj or declaring him to be an innovator due to him doing that, and an example of that is acting. Shaikh Muhammad ibn Uthaimeen laid down some conditions for it and holds it to be permissible and Shaikh ‘Abdullaah ibn Jibreen, some Shaikhs like Shaikh Bakr Abu Zaid and Shaikh Rabee ibn Haadi say that it is an innovation, what is your opinion, O Shaikh? Al-Albaani: Subhaanllaah! Allaahu Akbar! Your question started as something and ended as something else in my opinion. So are you asking one question or more than one? Questioner: One question, O Shaikh. Al-Albaani: Then define your question, because I felt that there was more than one. Define your question. Questioner: The question is about the ruling concerning an individual who goes by the saying of a Shaikh who declares something to be allowable, [declares it] to be permissible to do that thing, and an example of that is acting. Al-Albaani: Yes, yes. Questioner: Is it allowed for me, being that I hold acting to be an innovation and this other person holds the view of, for example, one of the major scholars who says it is permissible, is it permissible for me to slander this person’s manhaj by saying that, ‘This is the manhaj of the Ikhwaan al-Muslimoon in this issue,’ or that such a person can be declared to be an innovator because he took the opinion [of another Shaikh] in this issue, bearing in mind that the person is a blind-follower, O Shaikh? Al-Albaani: Is it permissible for a scholar to say anything against someone who opposes his opinion? Questioner: No. Al-Albaani: Then this situation is even less permissible.  Is the answer clear? Questioner: Yes. Al-Albaani: Okay. Questioner: May Allaah reward you with good. Al-Albaani: And you.

“Keep me and my sons away from worshiping idols” – Quranic Supplication

Rabbij-‘al haazal-balada ‘aaminan wajnubnee wa baniyya ‘an na’budal-‘asnaam.
O my Lord! Make this city (Makkah) one of peace and security, and keep me and my sons away from worshipping idols [Soorah Ibraaheem (14):35]

Listen to the Supplication and memorize: 014035-Keep-me-and-my-sons-away-from-worshiping-idols.mp3|initialvolume=120

In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy...


Allaah the Almighty says:

»إِنَّ اللَّـهَ لَا يَغْفِرُ‌ أَن يُشْرَ‌كَ بِهِ وَيَغْفِرُ‌ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ وَمَن يُشْرِ‌كْ بِاللَّـهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا«
«Verily Allaah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom He wills, sins other than that.»
[Sooratun-Nisaa' (4):116]


Ibraaheem invoked Him saying:

»وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ«
«Keep me and my sons away from worshiping idols.»
[Soorah Ibraaheem (14):35]

When Ibraaheem was supplicating to Allaah, one of the things he asked for was that he and his children be granted distance from the act of worshiping idols. He asked Allaah to protect him and his children from worshiping idols while he was the one who smashed the idols with the firmness upon Tawheed that he had.

In Soorah Maryam, Ibraaheem called his father to Tawheed saying:

أَبَتِ إِنِّي قَدْ جَاءَنِي مِنَ الْعِلْمِ مَا لَمْ يَأْتِكَ فَاتَّبِعْنِي أَهْدِكَ صِرَ‌اطًا سَوِيًّا ﴿٤٣﴾ يَا أَبَتِ لَا تَعْبُدِ الشَّيْطَانَ ۖ إِنَّ الشَّيْطَانَ كَانَ لِلرَّ‌حْمَـٰنِ عَصِيًّا ﴿٤٤﴾ يَا أَبَتِ إِنِّي أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ الرَّ‌حْمَـٰنِ فَتَكُونَ لِلشَّيْطَانِ وَلِيًّا ﴿٤٥﴾٤
«O my father! Verily, there has come to me of the knowledge that which came not unto you. So follow me, I will guide you to the Straight Path. O my father! Worship not Shaytaan (Satan). Verily, Shaytaan has been a rebel against the Most Gracious (Allaah). O my father! Verily, I fear lest a torment from the Most Gracious (Allaah) should overtake you, so that you become a companion of Shaytaan (in the Hell-Fire).»
[Soorah Maryam (19):43-45]

Allaah (`Azza wa Jall) has praised him with special praises: being Haneef (pure in his monotheism) and being free from ever having made shirk. Along with that, here he is saying:

»وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ«
«Keep me and my sons away from worshipping idols.»
[Soorah Ibraaheem (14):35]


This clearly shows you that he was concerned and afraid of worshiping idols. He was afraid of committing shirk with Allaah (subhaanahu wa ta`aala) along with the strength of his tawheed, the strength of his conviction, his sincerity, his certainty and his knowledge of Allaah (`Azza wa Jall). This did not lead him to feel safe from being misguided, being tricked by the Shaytaan or being led astray. Rather, he knew that only Allaah (ta`aala) could protect him, and only Allaah could keep him from shirk, and every other thing would lead to his destruction and demise.


Lesson Drawn from the Verse:

– ٣الخوفُ مِنَ الشركِ، فإنَّ إبراهيمَ عليه السلامُ – وهو إمامُ الحنفاءِ والذي كسَّرَ الأَ صنامَ بيدِهِ – خَافَهُ على نفسِهِ فكيفَ بِمَنْ دونِهِ.

3 - We should (truly) be afraid of the reality of shirk since Ibraaheem (`alayhis-salaam) was the Imaam of the monotheists, and he demolished the idols with his hands, yet still feared falling into shirk. If the Imaam of the monotheists, Ibraheem (`alayhis-salaam), feared shirk for his own being, should we not, as average every-day monotheists, be moreso afraid for ours?

»وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ«
«Keep me and my sons away from worshiping idols.»
[Soorah Ibraaheem (4):35]


Ibn Taymiyyah (rahimahullaahu ta`aala) commented: WHO can be safe from trials after that?¹

Ibn Katheer said: Based on this, EVERY caller to the religion should make du`aa for the safety of his own-self, the safety of his religion, and for the religion of his father or his parents, and that of his children in lineage and offspring.²

“The True Rahmah” – Ibn Qayyim (rahimahullaah)

بسم الله الرحمن الرحيم

From the speech of the noble Imaam Shaykhul-Islaam Ibn Qayyim al-Jawziyyah

“The True Rahmah”

“From that which is befitting to know is that “Rahmah” is a characteristic which requires the bringing about of that which is beneficial and good to the servant. This is the case even if the soul dislikes it and it is difficult upon it. This is the true “Rahmah”. The most merciful of the people to you is the one who is hard/difficult upon you with regards to bringing about that which is to your benefit and repelling that which is harmful from you.

Therefore from the mercy of the father for his child is that he compels his child to observe discipline with regards to the attainment of knowledge and the practice of it. He (the father) is hard upon his child with regards to that by way of disciplining the child and other than that. Also he is hard upon him by way of preventing him from the fulfillment of his (evil) desires which will return to him as that which will harm him. Whenever the father is negligent in that affair with regards to his child, that is a result of a lack of his “Rahmah” for him. Even if he (the father) thinks that he is having “Rahmah” upon him, giving him comfort and giving him relief, this is “Rahmah” that is accompanied with ignorance. Similar to the “Rahmah” of the mother.

Based upon this, from the completeness of the “Rahmah” of the Most Merciful of those who show mercy, He (Allaah) sent down upon the servant different types of trials and test. Indeed He (Allaah) is most knowledgeable of that which is of his benefit. Therefore His (Allaah) testing of him (the servant) and preventing him from many of his goals and desires is from His “Rahmah” for him. However the servant due to his ignorance and oppression he falsely accuses His Lord (of that which is not befitting) for His testing of him. He (the servant) doesn’t know His (Allaah’s) goodness to him by way of His testing him with test. There has come in the narration:

“When the one who is being tested is supplicated for:-Oh Allaah have mercy upon him- Allaah the Most High says -How can I have mercy upon from something which I am having mercy upon him with-”

In another narration:

“Indeed when Allaah the Most High loves His servant, He protects him from the worldly life, its goodness and its desirable affairs just as He protects one of you from his sickness”

This is from the completeness of His “Rahmah” for him (the servant) and not from His stinginess upon Him. How could this be when He is The Most Generous The Glorified. He is the one who possess all generosity. The generosity of the creation in comparison to His generosity is less than an atom in the mountains of the world and its sand.

From His “Rahmah” with His servants:

His testing of them with the commandments and the prohibitions as a means of a “Rahmah” and protection. He (Allaah) has no need for them in that which He has commanded them with, for He is The Self-Sufficient, The All-Praiseworthy. Likewise this is not stinginess from Him upon them in that which He prohibited them from, for He is The Most Generous and The Most Noble.

From His “Rahmah”:

He disturbs and spoils the worldly life upon them so that they do not seek to inhabit it (forever) and become at ease with it. Also (this is done) so that they desire the established bounty in its abode and proximity. Therefore He drives them to that with the whips of trials and tribulations. He prevents them in order to give them. He test them in order to pardon them. He causes them to die in order to give them life.

From His “Rahmah” for them:

He warns them against Himself in order that they do not become deceived by it and as a result of that, they deal with Him (Allaah) in a manner which is not not befitting for them to deal with Him. It is just as He stated:

“Allaah warns you against Himself and Allaah is merciful to His servants” (Soorah Aali ‘Imraan: 30)

More than one from amongst the Salaf stated:

“From His mercy with the servants is that He warned them against Himself in order that they do not become deceived by it”.