The Over Emphasis of an Ijazah and a Tazkiyah

ﺑﺴﻢ اﻟﻠﻪ اﻟﺮﺣﻤﻦ اﻟﺮﺣﻴﻢ

All praises belong to Allah the Most High and We ask Allah to guide us to the straight path. May Allah’s peace and blessings be upon his final and last Messenger .Allah (The Most High) said in the Opening Chapter: Praise belongs to Allah. In this verse Allah praises Himself as proof for His complete attributes and His complete blessings for His slaves. Praises are given to those who deserve it. Umar (radi Allahu anhu) said: “Praise is slaughter”. Praising a person can kill his heart and cause a person to be arrogant. In this article I’ve mentioned the over emphasis of an Ijazah and Tazkiyah, in a simple question and answer format with answers taken from various scholars who specialize in Usul-Al-Fiqh, Aqeedah and Hadith. For reference please pay close attention to the footnotes for each question.

Prepared by:

Abu Aaliyah Abdullah ibn Dwight Lamont Battle

PhD student (Hadith and its Sciences)

Doha, Qatar © 1437H

1. Is there a difference between an Ijazah and Tazkiyah?

Answer: Yes

2. What is an Ijazah ? Answer: An Ijazah is permission from the Shaykh to narrate on him. This is either given verbally or by a written approval.[1]

3. What is the Islamic ruling for acting by and accepting narrations conveyed to us by way of Ijazah ?

Answer: The majority of the scholars from Ahlil Hadith accept knowledge and reports conveyed through the Ijazah.[2]

4. Scholars can grant an Ijazah to their students to narrate their reports and books so, is there only one kind of Ijazah ?

Answer: There are numerous kinds of Ijazah. Shaykh Muhammad Rslan mentioned 9. I will mention the top 3 only and how they are awarded to their students.

The shaykh gives permission for a specific book to someone specifically by name. i.e The Shaykh says, “ I grant Fulan ibn Fulan to narrate Sahih Al-Bukhari from me.”

The Shaykh grants permission to a particular Muslim by name without restricting what he’s allowed to convey from him. For example the Shaykh says, “ I award you permission to narrate everything I have heard from the scholars.”

Imam An-Nawawi said the majority of the scholars of Fiqh and Hadith allow these 2 kinds of Ijazah and hold it obligatory to act by them. The shaykh awards a person the permission to narrate from him by a general description. This occurs when the Shaykh says phrases like , “ I grant permission for everyone who met me to recount my reports, or I allow every student of knowledge to narrate my hadith, or I permit every student who read to me and heard my narrations to spread them…etc” even sometimes the Shaykh might say I allow every Muslim to narrate my reports.[3]

5. Are Ijazahs a sign that a person has knowledge? Some people try and pass them around to show they have knowledge.

Answer: No! just because a person has an Ijazah this doesn’t mean that he possess knowledge ,nor does it mean he’s trustworthy. There are some Ijazahs given to unknown people or even unborn. Ibn As-Salah mentioned this kind in his Muqadammah as the 6th type. For example the Shaykh says, “ I grant permission for Fulan, his children, his grandchildren and every child born to his family to narrate on me.”[4]

6. Is the person who teaches people Islam required to have an Ijazah or Tazkiyah?

Answer: The person who people learn from must have a Tazkiyah. The Tazkiyah can be affirmed by one of three routes.

One or more credible scholars write this person is worthy to be learned from.

His knowledge and information has spread thoroughly around the globe and no scholar has censured him. This is called Tazkiyah Sukuti (The silent praise )

His knowledge affirms his trustworthiness. This means he’s only known for the circulation of sound information ( the books of Ahl Sunnah). He’s free from speech, actions and belief that warrant criticism. Hence he isn’t blamed by Ahlus Sunnah. This is a Tazkiyah through knowledge. Now if the person has been disparaged, has some confusion in areas of knowledge, is unknown from every angle of the religion, then no one should learn from this person.[5]

7. What if a person says , “ I’m Salafi” is this a Tazkiyyah?

Answer: If a person says it honoring himself then this isn’t correct. On the other hand if he says it in order to clarify his belief as there are other cults and groups around him and he doesn’t agree with them and wants to distance himself from their beliefs and actions, then he says, “ I am Salafi” or I follow the Salafi Methodology.[6]

8. There are some people who aren’t known to certain scholars. Does this mean he’s unknown and knowledge can’t be acquired from him? Answer: Every valuable student of knowledge isn’t known to the scholars. Therefore in this case we look at his message he sends out. Is he teaching the sunnah. Does he respect the opinions of the scholars? Does he convey the speech from the scholars of the Sunnah? If that’s the case then his knowledge is a tazkiyah for him and he can be learned from.[7]

9. There are some people who say you can’t learn from a person unless the scholars give him Tazkiyah, is this belief correct?

Answer: This speech closes the doors of goodness. There are many countries where students of knowledge teach the Sunnah, explain it and educate others based on the knowledge they have. Although they don’t have a Tazkiyah from a particular scholar, there isn’t anything in the knowledge they teach which deserves criticism. So, if we say that people can’t learn from them then knowledge in many countries wouldn’t remain and this would shut the doors of good. Then the people of Bid’ah would begin to teach and the people of the Sunnah would be restricted. Following this the people of the Sunnah would learn from the people of innovation or from the internet or any other mediums. This is incorrect.[8]

10. Can we just have good faith in person to teach us since he says ,He’s Salafi or hangs with the Salafis, or appears of their flyers?

Answer: NO! a Tazkiyah is required. It’s incorrect to be negligent in this regard, thus we learn from any and everyone. Therefore we say the person must have a Tazkiyah by one of the three routes mentioned in question number 6.[9]

11. There are some people who make short visits yearly to scholars and wear one face in front of that scholar and as a result of his speech and what he presents the scholars make a general praise. How do we interact with this praise?

Answer: If the people of his community where he resides know the person’s reality then their speech takes precedence. Shaykh Muqbil (may Allah rest him in paradise) said: “The countrymen know the condition of their citiziens the best. Their speech takes precedence over others. A person might go to another country beautify his speech and say the right things, thus that scholar praises him. This is similar to some of the people that Yahya ibn Ma’een praised while the people in his country considered him to be weak and unreliable.

An example is Abdur Rahmah ibn Mua’wiyah. Imam Ibn Ma’een praised him, but Imam Malik criticized him. Abdur Rahman was from Madinah and therefore Imam Malik’s speech displaces Imam Yahya ibn Ma’een’s praise.[10]

12. What if a person hangs out with Salafis , attends their classes, and prays at their masjids, isn’t this a Tazkiyah?

Answer: Allah’s help is sought. Shaykh Abdullah Al-Bukhari (may Allah preserve him) was asked the same exact question.

Question: Can we attest to everyone who attends the classes of Salafi scholars’ credibility and integrity?

Shaykh Abdullah Al-Bukhari (may Allah preserve him) said: These kinds of questions shouldn’t be asked. A person’s integrity and credibility is measure by his actions, his adherence to the Sunnah, His practice of it along with his aide and support for it. Moreover we judge a person’s veracity by his striving to maintain firm by the Sunnah and his invitation for others to follow it. The implementation of the Sunnah in his speech, deeds, actions and belief is what benefits him. When he is strongly attached to the scholars’ of the Sunnah sincerely with love and affection (then this benefits him). He doesn’t exit and deviate from their path. Furthermore he doesn’t oppose the actions, belief and speech of Ahlus Sunnah and so forth. These kinds of actions affirm his credibility and integrity. If some scholars praise this person based on what they know of his condition and in reality he’s the total opposite, even if you brought forth praises from the heavens and the Earth while your deeds are in opposition to truth and the Sunnah, they won’t benefit you whatsoever. None of those certificates, degrees, and praises that you gathered and collected to gain closeness to others will help you. So, what praises a person? His deeds do. This is not an attack on the status of scholars’ praises. The person who hold these praises and Tazkiyah from Ahlis Sunnah must be absolutely worthy of those praises and Tazkiyah. If a praise or Tazkiya comes from a scholar we honor and respect it, and if one doesn’t we don’t get bent out of shape over it. May Allah Bless you. This is what should be asked about. Half of the comprehension is included in the question. May Allah bless you.[11]

13. Shaykh Abdullah’s speech is clear. It places a great importance on the actions of a person. We must be mindful of a person’s actions. There might be some confusion that a person not praying at a particular masjid with a specific group of people remains in question, even though he calls to Salafiyah.

Answer: Abu’d-Darda wrote to Salman al-Farsi, “Come immediately to the holy land.” Salman wrote back to him, “Land does not make anyone holy. A man’s deeds make him holy. I have heard that you were put up as a doctor to treat and cure people. If you are innocent, then may you have delight! If you are a quack, then beware lest you kill a man and enter the Fire!” When Abu’d-Darda judged between two men, and they turned from him to go, he would look at them and say, “Come back to me, and tell me your story again.[12]

There are benefits from this athar.

A person’s true tazkiyah and purity is measured by his actions, although his community has some praises from some and criticism from others. Between those praises and criticisms there must be a balance. The praise and dispraise for a community is based on the condition of the majority of the people residing therein.[13] Abu Darda wrote a letter to Salman Al-Farasi (may Allah be pleased with them both) inviting him to come and live in the Holy land. The Holy Land in the Arabic language refers to an area that is pure and purifies others. The community he was referring to is Sham(Jerusalem). People call the masjid there Baitul Maqdis and they had it in their mind that this masjid cleanses a person ,who lived in other places where disbelief existed. Abu Darda used Holy land to show that a person living there has a Tazkiyah. This is established from Salman Al-Farasi’s response,” Land does not make anyone holy.The land doesn’t remove sins from a person, but a person’s deeds do. During that time that Masjid was called Baitul Maqdis because people living there were obedient to Allah, many Prophets were known to have prayed there, and many of the Prophets’ followers still visited it. Therefore, many people were ordered to migrate there the same way the Muslims were ordered to make Hijra to Madina. “ I have heard that you were put up as a doctor to treat and cure people.” Salman is referring to his position as a Mufti. Abu Darda is asked questions and he issues legal opinions which people act by. This is similar to how people take the orders from a doctor for medicine. So if you diagnose the people correct this is excellent and the correct diagnosis here refers to attaining the truth and repelling falsehood. Because falsehood is what contradicts the Shariah. Falsehood is an illness that the Mufti is asked about in order to expel it with the truth that Allah ordered. “If you are a quack, then beware lest you kill a man and enter the Fire!” Salman Al-Farasi means you judge by what’s incorrect, thus a falsehood increases due to your verdicts. Consequently a person becomes so engulfed in falsehood it’s impossible for him to return to what is correct. This is similar to how a doctor kills someone.[14]

14. The Tazkiyah for our teachers, Imams and friends plays an important role in every society. How about in a judicial system where people are asked for their testimony in regards to other people’s rights. i.e property, disputes, honor etc.?

Answer: The description for a Tazkiyah varies between the four schools of Jurisprudence.

The Hanafi school- If a judge wants to know about the trustworthiness of the witness he sends out a letter to someone reliable asking him about the witness’s condition. If he is known to be trustworthy and reliable then it’s written on the bottom of the paper that he is steadfast and trustworthy, so his testimony is allowed. However, if he is a sinner the reply to request goes unanswered or the person writes, “ I don’t know”. What’s more, if this person is unknown then the reply at the bottom of the paper reads, “ he has a blameless recorded”. Once these steps are carried out the person goes in front of the Judge and gives the witness a Tazkiyah. The Malaki School- The judge writes the name of the witness on a piece of paper and sends it to the person to certify his character and integrity. The judge orders him to answer the question about the witness. Following this the person granting the Tazkiyah about the witness must appear in court and attest to the witness’s integrity and honor verbally. He says, “He is trustworthy.” The Shafa’i School – The Judge writes the name of the witness with a few details about him. He then sends it to those who can attest to his honor starting with his neighbors. Following this those who want to vouch for him must appear in court to praise the person verbally in front of the Judge by pledge. The Hanbali School- The Judicial system that follows the Hanbali school of law follows the same blueprint of the Shafa’I School. The person must appear in court and give a verbally testimony acknowledging the person’s honest and reliable as a witness.[15]

When people rely on Ijazahs and Tazkiyah they tend to neglect one’s actions. Or when a person is criticized they republish an outdated praise or show an Ijazah. A person loves to be praised or hear others say good things about him. If that wasn’t the case then why do we retweet other people’s praises of our deeds, or monitor the likes of a Facebook page or a was asked: “Tell (ﷺ) Youtube Channel. The Messenger of Allah us about a person who does some good deed and people praise him, will this be considered as showing off?” He replied, “This is the glad tidings which a believer receives (in this life).”[16]

Running behind scholars or doing deeds to earn other’s people acceptance or build your honor is dangerous. Allah the Most high said: “Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done,- think not you that they are rescued from the torment, and for them is a painful torment” Al-Imran 188.

When reflecting over verses from the Quran we find broadcasting self-praises is considered blameworthy.

Allah the Most High said: Have you not seen those who claim sanctity for themselves. Nay – but Allah sanctifies whom He pleases, and they will not be dealt with injustice even equal to the extent of a Fatila (A scalish thread in the long slit of a date-stone).[ An-Nisa’ 49]

Allah the Most Wise said:“So ascribe not purity to yourselves. He knows best him who fears Allah and keep his duty to Him. [An-Najm 32]

In order to truly measure the value of the praises we receive and their dangers we must look at the areas we fall short in regards to our obedience to Allah. Then look at the one who praised us, would they say the same thing if they knew what was hidden from them or the amount of deeds we do that are displeasing to Allah.

The Prophet said: ‘The angels are the witnesses of Allah in heaven, and you are the witnesses of Allah on Earth.”‘[17]

We Ask Allah the Most High to grant us deeds and that earn His Pleasure Alone even if it earns the displeasure of others. We Ask Allah the Most Forgiving to shower His Mercy and Forgiveness on us in this life, the grave and on the Day of Reckoning.

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[1] Refer to the Muqaddamah of Ibn As-Salah, page 244

[2] Ibid page 333

[3]Al-Ilma’ Qadi Iyyad, page 98

[4]Dawabitu Ar-Riwiyah, Shaykh Muhammad Rslan, vol1/287

[5] Shaykh Sulayman Ar-Ruhayli, http://www.sahab.net/forums/index.php?showtopic=139356

[6] Refer to the Fatwa from Shayh Salih Al-Fowzan. http://www.sahab.net/forums/?showtopic=136196

[7] http://www.ajurry.com/vb/showthread.php?t=39319

[8] http://www.ajurry.com/vb/showthread.php?t=39319

[9] ibid [10] Al-Muqtarah ,pg 87-88, Hasheeyah Al-Mustsdark 1/332, by Imam Muqbil ibn Hady

[11] http://www.sahab.net/forums/index.php?showtopic=154168

[12] Muwatta imam Malik 2842

[13] Al-Isthakar, 9/473, by Ibn Abdul Barr

[14] Al-Muntaqa of the Muwatta of Imam Malik #1261

[15] Ahkamu Ash-Shahadati fi Al-Muthahibi Al-Arba’, pg 189-190, by Muhammad ibn Uthman Al-Munay’ee

[16] Sahih Muslim #1621

[17] Sunan An-Nisa’I 1933.

Unraveling the Jihadists’ Judicial Errors & Sophisms —Pt 3

بسم الله الرحمن الرحيم

Jihadists and terrorists groups use verses from the Quran and Hadith to mislead youth. In this series I will mention some of their judicial errors and the sophisms they use advantageously in their favor for corruption. Shaykh Muhammad ibn Umar Bazmoul authored a book, ” Al-Muhkamu wal Mutashabih fee At- Takfir wal Jihad ” that critically discusses sophisms for Jihad and Takfir. َ اﻧْﻔِﺮُواْ ﺧِﻔَﺎﻓًﺎ وَﺛِﻘَﺎﻻً وَﺟَﺎﻫِﺪُواْ ﺑِﺄ ﻣْﻮَاﻟِﻜُﻢْ َ َّ َّ وَأ ﻧﻔُﺴِﻜُﻢ ْ ﻓِﻲ ﺳَﺒِﻴﻞِ اﻟﻠ ﻪ ِ ذَﻟِﻜُﻢ ْ ﺧَﻴْﺮٌ ﻟ ﻜُﻢ ْ إِن ﻛُﻨﺘُﻢ ْ ﺗَﻌْﻠَﻤُﻮنَ

March forth, whether you are light (being healthy, young and wealthy) or heavy (being ill, old and poor), strive hard with your wealth and your lives in the Cause of Allah. This is better for you, if you but knew.[At-Taubah 41]

Jihadists use the apparent meaning from this verse to say Jihad is obligatory on every Muslim.

Shaykh Muhammad Bazmou said: There is no proof in this verse that Jihad is compulsory for every Muslim, however this verse explains the verdicts for Jihad when people are sent from the leader.There is proof that this verse refers to that meaning from the ayah about the Sahabah who were sent out in the Battle of Tabuk.

Allah said in Surah At-Tawbah 38-51

38 O you who believe! What is the matter with you, that when you are asked to march forth in the Cause of Allah (i.e. Jihad) you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter.

39. If you march not forth, He will punish you with a painful torment and will replace you by another people, and you cannot harm Him at all, and Allah is Able to do all things. 40. If you help him (Muhammad) not (it does not matter), for Allah did indeed help him when the disbelievers drove him out, the second of two, when they (Muhammad and Abu Bakr ) were in the cave, and he () said to his companion (Abu Bakr ): “Be not sad (or afraid), surely Allah is with us.” Then Allah sent down His Sakinah (calmness, tranquillity, peace, etc.) upon him, and strengthened him with forces (angels) which you saw not, and made the word of those who disbelieved the lowermost, while it was the Word of Allah that became the uppermost, and Allah is All-Mighty, All-Wise. 41. March forth, whether you are light (being healthy, young and wealthy) or heavy (being ill, old and poor), strive hard with your wealth and your lives in the Cause of Allah. This is better for you, if you but knew. 42. Had it been a near gain (booty in front of them) and an easy journey, they would have followed you, but the distance (Tabuk expedition) was long for them, and they would swear by Allah, “If we only could, we would certainly have come forth with you.” They destroy their ownselves, and Allah knows that they are liars. 43. May Allah forgive you (O Muhammad). Why did you grant them leave (for remaining behind, you should have persisted as regards your order to them to proceed on Jihad), until those who told the truth were seen by you in a clear light, and you had known the liars? 44. Those who believe in Allah and the Last Day would not ask your leave to be exempted from fighting with their properties and their lives, and Allah is the All-Knower ofAl-Muttaqun (the pious – see V.2:2). 45. It is only those who believe not in Allah and the Last Day and whose hearts are in doubt that ask your leave (to be exempted fromJihad). So in their doubts they waver. 46. And if they had intended to march out, certainly, they would have made some preparation for it, but Allah was averse to their being sent forth, so He made them lag behind, and it was said (to them), “Sit you among those who sit (at home).” 47. Had they marched out with you, they would have added to you nothing except disorder, and they would have hurried about in your midst (spreading corruption) and sowing sedition among you, and there are some among you who would have listened to them. And Allah is the All-Knower of theZalimun(polytheists and wrong-doers, etc.). 48. Verily, they had plotted sedition before, and had upset matters for you, – until the truth (victory) came and the Decree of Allah (His Religion, Islam) became manifest though they hated it. 49. And among them is he who says:”Grant me leave (to be exempted fromJihad) and put me not into trial.” Surely, they have fallen into trial. And verily, Hell is surrounding the disbelievers. 50. If good befalls you (O Muhammad), it grieves them, but if a calamity overtakes you, they say: “We took our precaution beforehand,” and they turn away rejoicing. 51. Say: “Nothing shall ever happen to us except what Allah has ordained for us. He is ourMaula (Lord, Helper and Protector).” And in Allah let the believers put their trust.

The verse is a proof for Jihad when people are called to participate from the Ruler and therefore it’s not unrestricted and general in its meaning.

Moreover the verse doesn’t show that Jihad is a duty in other than the time the Ruler request Muslims to fight.

The evidence that Jihad and Dawah aren’t obligatory for every individual and if some people fulfill this obligation then others aren’t blameworthy. Allah said:

And it is not (proper) for the believers to go out to fight (Jihad) all together. Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islamic) religion, and that they may warn their people when they return to them, so that they may beware (of evil).[At-Tawbah 122]

This verse means that it’s not appropriate for every Muslim to go out and fight, nor is it correct for all of them sit around and do nothing. In fact, a small group from a community should go to learn the religion then warn their residents after they return back. So, if Jihad and giving Dawah was compulsory for everyone Allah wouldn’t have allowed some to remain behind. He would have ordered all the Muslim to march forth. This verse proves that Jihad is Fard Kee-fiyah. When some fulfill its rights the burden is lifted from others.

Allah said: Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame, etc.), and those who strive hard and fight in the Cause of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allah has promised good (Paradise), but Allah has preferred those who strive hard and fight, above those who sit (at home) by a huge reward.[ An-Nisa 95]

If Jihad was obligatory on every single Muslim why would Allah compare those who stay at home with those who fight? would go out and fight and other ( ﷺ) Sometimes the Prophet times he wouldn’t. said, “By Him in Whose Hands my life is! Were (ﷺ) The Prophet it not for some men amongst the believers who dislike to be left behind me and whom I cannot provide with means of conveyance, I would certainly never remain behind any Sariya’ (army-unit) setting out in Allah’s Cause.[ Al-Bukhari 2797] would (ﷺ) If Jihad was compulsory on every Muslim the Prophet have never remain battle and missed a single battle for Allah’s cause.

Pages 344-347

Translated by

Abu Aaliyah Abdullah ibn Dwight Battle

Doha, Qatar 1437©

The Similarities between the Jews and the Raafidah

The Similarities between the Jews and the Raafidah [powr-hit-counter id=cafe5230_1470578899934]

ﺑﺴﻢ اﻟﻠﻪ اﻟﺮﺣﻤﻦ اﻟﺮﺣﻴﻢ

All praises are due to Allah, Lord of All the Worlds. We praise Allah and thank Him for sending His final and Last Messenger as a Mercy to Mankind & Jinn.

Around the globe today there are major conspiracies taking place against Islam. These movements have caused division unlike any other over the last decade or more. Behind these movements you can find some of the main activists either from the Jewish Zionist Masonic order or from the Raafidah Cult. The ironic thing is that both of these groups share the same interest and goal, to stop the spread of the pure Islam. As many Muslims remain uneducated about the correct creed some have accepted Judaica & Shism to point they call them brothers. While others are housing them in inter-faith dialogues. In countries like Malaysia some feel you can be half Sunni and half Shia. They call this Muslim a Su-Shi and Allah’s Help is sought.

Muslims are unaware of how the Jews and the Shia so identical in their beliefs and acts of worship. In this article I took some of the similarities between the Jews and Raafidah in their belief. There are over 100 similarities between these two groups not only Aqeedah, but also in worship.

The Jews and Raafidah consider people’s blood not affiliated with them lawful

The Jews divide people into two categories

Jews Gentiles

The Jews believe they are the only true believers. No human- being is safe from their wicked belief. In the Talmud they slander everyone; even the Son of Mary isn’t safe. They described him as (a Kafir who doesn’t know Allah)[1]

Talmud: “”Jesus was a magician and a fool. Mary was an adulteress“.[2]

Talmud: “Allah gave the Jews authority over the wealth of mankind and their blood.” [3]

The Raafidah believe they are the true believers and all other Muslims are disbelievers with worthless faith. The reason they consider non-Shia Muslim Kuffar is because they don’t attest to the (Wiliya). The Raafidah say the Wiliya is a pillar of Islam. Anyone person who doesn’t acknowledge it is a Kafir similar to the person who abandons Salah and the Shahadahtain.

The Wiliya is Ali maintain his leadership and succession of the Prophet by his appointment (nass) and testament openly (publicly) or privately, and also believe that Ali’s authority (awla) never goes out of his descendants .

In the most noted books among the Shia cult the evidences for their Takfeer of non –Shia are in abundance. Al-Burqi narrated on Abi Abdullah(alayhi wa salam); “No one truly follows Ibrahim except the Shia, everyone else is free from Ibrahim’s religion.” [4]

On Ali ibnul Hussain: “ No one is Muslim other than us, The non-Shia are all disbelievers.”[5] Ghulu- Fanatics towards their Imams and their Prophets

The Jews are imbalanced with their love and Hatred. They display extreme infatuation towards some of the Prophet’s and their Rabbis. Their fanaticism takes them to point they give some of the Prophets and Rabbis Lordship.

“Then the LORD said to Moses, “See, I have made you like God to Pharaoh, and your brother Aaron will be your prophet.” Exodus 7:1

The Jews exceeded the bounds with Musa. They changed his status from a slave of Allah to a God. Moreover, the Jews displayed extremism toward Yaqub. They claim he wrestled with Allah and won!

“Then Jacob was left alone, and a man wrestled with him until daybreak. 25When he saw that he had not prevailed against him, he touched the socket of his thigh; so the socket of Jacob’s thigh was dislocated while he wrestled with him. 26Then he said, “Let me go, for the dawn is breaking.” But he said, “I will not let you go unless you bless me.” ” 27So he said to him, “What is your name?” And he said, “Jacob.” He said, “Your name shall no longer be Jacob, but Israel; for you have striven with God and with men and have prevailed.” [Genesis 32:24-28]

The Raafidah believe that Ali was commissioned to be the Prophet’s successor and Abu Bakr, Umar, and Uthman stole Ali’s Caliphate. They believe that the companions’ are all apostates except a few. The Raafidah believe their Imams are on the same level as Allah and give them names and descriptions that solely belong to Allah.

On Saadiq in Biharul Anwar “ By Allah we have been given knowledge about the beginning and what will happen in the future.”

Saif At-Tamar said : “ A group of us was with Abi Abdullah. He said three times, by the Lord of the Kaa’bah if I was between Moosa and Khidr I would have told them Im more knowledge than them both”[ Al-Kilayni : Usul Al-Kaafi 1/261]

(ﻋﻠﻴﻪ و ﺳﻠﻢ) Hatred for the Angel Jibril

Allah said: “Say (O Muhammad Peace be upon him ): “Whoever is an enemy to Jibrael (Gabriel) (let him die in his fury), for indeed he has brought it (this Qur’an) down to your heart by Allah’s Permission, confirming what came before it [i.e. the Taurat (Torah) and the Injeel (Gospel)] and guidance and glad tidings for the believers.”[6] replied, “Gabriel has just now informed me of (ﷺ) The Prophet“ that.” Ibn Salam said, “He (i.e. Gabriel) is the enemy of the Jews amongst the angels.”[ Al-Bukhari 3938]

Abu Muhammad ibn Hazm said:” The Shia are strange! They say Muhammad resembled Ali at the time Jibril descended with revelation and therefore made a mistake.[7]

The Jews and the Raafidah regard other people with contempt and disdain

Since the Jews consider themselves the Children of God they believe they are superior to every other race of people. In the Talmud[8] it says: the soul of the Jews is unlike any other as it’s a part of Allah, the same way a son is from the liquid of his father. The soul of the Jews is honorable to Allah over all other souls.”

Likewise the Raafidah believe people are baseness and despicable if they aren’t Shia. The Raafidah think the clay they were created from is unique and everyone else was created from fire. Therefore, non-Raafidah are impure. They use animal names for people who aren’t Raafidah, or say those who disagree with them are children of fornication. In a well- known shia book with its isnad to Abu Ja’far: “ Our group were created from the clay found in Illiyeen and our enemies were created from filthy black clay. [9]

The Raafidah go as far as to say that the non-shia people were created from the dirt of Siijeen and their clay comes from the dirt in Illiyeen.[10]

The Jews and the Raafidah believe that if they enter the fire their stay will be short

Allah said: And they (Jews) say, “The Fire (i.e. Hell-fire on the Day of Resurrection) shall not touch us but for a few numbered days.”[ Al-Baqarah 80]

The Shia believe that the Shia will divide up into 72 sects and the group that follows the 12 imams is saved, and the other Shia sects will be punished briefly in fire then relocated to Jannah.[11]

The Raafidah and the Jews both use hypocrisy

The Jews are known with the trait of hypocrisy from ages of old. Allah knows best about the nature of the Jews.

Allah said: When they come to you, they say: “We believe.” But in fact they enter with (an intention of) disbelief and they go out with the same. And Allah knows all what they were hiding.[Al-Maa’idah 61] Talmud : “ To be hypocritical with a gentile is allowed. The Jew can treat him kindly and show false affection when he fears harm.”[12]

Talmud : “ The Jew can great others and say words like may Allah help you, may Allah bless you with the condition he’s mocking that person.”[13]

The Raafidah unlike all other sects and cults of Islam consider Taqiyyah- (Dissimulation) a principle of the religion.

Al-Kulayni narrated that Jafir As-Sadiq said: “ At-Taqiyyah is from our religion and the way of our fathers. The one who has no dissimulation has no religion.” [14]

The Jews and Raafidah believe that a person can be reincarnated after death

It’s a fundamental principle with the Jews that a person can be reincarnated after his death as stated from the various Prophets’ statements found in the Old Testament and Talmud.

“ For this is what the LORD says: “I will extend peace to her like a river, and the wealth of nations like a flooding stream; you will nurse and be carriedon her arm and dandled on her knees. 13 As a mother comforts her child, so will I comfort you; and you will be comforted over Jerusalem.”14 When you see this, your heart will rejoice and you will flourish like grass; the hand of the LORD will be made known to his servants, but his fury will be shown to his foes. [Isaiah 66:12-14]

From this passage the Jews believe that Allah promised to resurrect them before Judgement Day. Their skeleton will be refleshed when the Anit-Christ appears.

There is a consensus among the Shia that reincarnation takes place by the will of the Imams. The Shia rely on distorted meanings from the Quran.

Allah said: And (remember) the Day when We shall gather out of every nation a troop of those who denied Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), and (then) they (all) shall be gathered) [ An-Naml 83]

It’s been narrated on from Al-Qeemee in his tafsir that this verse refers to reincarnation and not the Day of Resurrection and the verse about the Day of Judgment is the verse “and we shall gather them all together so as to leave not one of them behind.”[Al-Kahf 47]

The Raafidah even say that Jabir ibn Abdillah said the meaning for the verse.

“ Verily, He Who has given you the Qur’an will surely bring you back to the Ma’ad…”Al-Qasas 85. Refers to resurrection before the Day of Judgment.

The Jews and Raafidah suffer from the delusion of grandeur

The delusion of grandeur is false belief that one possesses superior qualities. Jews believe that Allah choose them specifically and favors them over other people. Their creed is Jews are the chosen people. In the book of Isaiah there is an address directed to Allah saying, “But you are our Father, though Abraham does not know us or Israel acknowledge us; you, LORD, are our Father, our Redeemer from of old is your name.”[15]

Talmud : “There would no blessings on Earth, if God didn’t create the Jews, and for that reason there is rain and the Sunshine.” [16]

The Raafidah’s faith is they were created from the best of the clay and Allah specifically chose them to dwell in Paradise forever. They strongly hold conviction that they were the first human-beings created and were created with a clay mixed with light.

“Allah created us from light”[17]

“We are the best choice of Allah over the rest of His creation. Our sect are the best choice compared the Prophets” [18]

The books for the Jews and Raafidah don’t have an Isnad

Allah said: Then woe to those who write the Book with their own hands and then say, “This is from Allah,” to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby[Al-Baqarah 79]

As-Sadee said : the Jews used to write books and sell them to Arabs saying those were the words of Allah.

Shaykh Muqbil said: ” Whenever you look at the books of the Raafidah you’ll notice they are identical to the books of the Jews and Christians. Their books have no chain, and if there is an isnad its connected with liars.(Ilhad Al-Khomayni ,pg 210)

The Anti-Christ with the Jews and the Raafidah

The Jews are waiting for a man to appear from the Family of Dawud. He will restore their honor and nobility. They call this man Anti-Christ .

“The Spirit of the Sovereign Lord is on me, because the Lord has anointed me to proclaim good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners,[2 to proclaim the year of the Lord’s favor and the day of vengeance of our God, to comfort all who mourn,..” [ Isaiah 61:1-2]

The Jews believe the Messiah will reinstate the royal dynasty of Dawud to its ancestral regal status. They believe that he will lead them to war of Gog and Magog and gather all 12 tribes of the Jews.

The issue about the Anti-Christ is one which fills the books of the Raafidah. They refer to him as the Imam Mahdi. They believe he will be the son of Al-Hussain;as they believe that all Imams are from his progeny. When he appears the Raafidah say Allah will call him by his name in Hebrew. They say that their Anti-Christ will unite all of the Shia in one location and resurrect the Prophet’s companions from their graves and punish them.

Allah said: “ Wheresoever you may be, Allah will bring you together..[ Al-Baqarah 148] The Raafidah say this means the Mahdi will unite the Shia from all over the World in one place.[ Bihar Al-Anwar, Muhammad Baaqar 52/291]

The Raafidah say their Anti-Christ will destroy every masjid on the face of the Earth beginning with Kaa’bah first then the Prophet’s Masjid.

The similarities about the Anti-Christ for the Jews and the Raafidah are in plain sight identical.

1. The Raafidah and Jews both believe their Anti-Christ will rule with the book of Dawud. 2. They both believe their Anti-Christ will speak Hebrew. 3. Their Anti-Christ will unite all of the Jews and the Shia.

The Jews and the Raafidah distort the true meanings from their books

The Jews rob Allah’s Speech from its true meaning. This is the vilest of sins a person can practice. He changes falsehood to the truth and makes the truth appear as falsehood. The Old Testament has scriptures attributed to Musa. These passages found in their book are believed to be the ones Musa wrote with his own hand. In Deuteronomy 34:1-8 . It reads: “ And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that is over against Jericho. And the Lord shewed him all the land of Gilead, unto Dan,

2 And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea,

3 And the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar.

4 And the Lord said unto him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it with thine eyes, but thou shalt not go over thither.

5 So Moses the servant of the Lord died there in the land of Moab, according to the word of the Lord.

6 And he buried him in a valley in the land of Moab, over against Bethpeor: but no man knoweth of his sepulchre unto this day.

7 And Moses was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated.

8 And the children of Israel wept for Moses in the plains of Moab thirty days: so the days of weeping and mourning for Moses were ended.

1. It’s impossible that Musa wrote this. How could he know his own death and burial place then write about while alive? 2. The actual place of his grave is unknown.

The Raafidah believe the Quran the Sunnis read is incomplete. They allege that Abu Bakr, Umar and Uthman(radi Allahu anhum) altered the meanings of the Quran and removed some sections. The Shia say the portions omitted from the Mushaf contain virtues about the Prophet’s Household and in particularly Ali ibn Abee Talib (radi Allahu anhu).

Al-Kulayni mentioned a story in Usul Al-Kaafi (2/631). A Quran was given to Abul Hasan he opened it up read the verse, “Those who disbelieve…” and then found 70 names for the people of Quraysh.

Al-Kulayni narrated that Abu Abdillah said: “The Quran that Jibril gave Muhammad has 7000 verses and from this we know that a 3rd of the Quran has been lost, because the Quran today has only 6236 verses.”[19]

Allah’s Help is sought! These similarities were taken from a well-known and accepted book amongst Ahlus Sunnah title, “ Bathlul Majhud , Ithbati Mushabihati Ar-Raafadhati lilYahood, by Abdullah. Shaykhul Islam ibn Taymeeyah,Shaykh Muqbil, Shaykh Muhammad ibn Abdil Wahhab and numerous others have compiled their similar beliefs as well. For further reading refer back to their books. I pray to Allah this translation awakens the Muslims.

Your Brother in need of Allah’s Mercy

Abu Aaliyah Abdullah ibn Dwight Lamont Battle Sr.

[1] Talmud,pg 99

[2] (Shabbath 104b, p.504).

[3] Talmudic treasures pg 72

[4] Al-Muhasin, -pg 147

[5] Al-Mufeed, pg 107

[6] Quran: Baqarah/97

[7] Al-Fasl 4/179

[8] Ibraheem Khalil, Israel and the Talmud , pg 67

[9] Bahhar Al-anwar(8/25)

[10] As-Saafar pg 40

[11] Mukhtasar At-Tuhfatu Ithnah Ash-Shara,pg 270

[12] Kanz Al-Mursad (70)

[13] Ibid pg 71

[14] Usul Al-Kafi 2/219 [15] Isaiah 63:16

[16] Ibrahim Khalil Ahmed , Israel and the Talmud,pg 69

[17] Al-Mufeed ,pg 216

[18] Tafsir, Al-Iyyashi, pg 2/105

[19] Usul Al-Kaafi 2/631

The Best Fast after Ramadan – Al-Muharram

The Best Fast after Ramadan – Al-Muharram َ أ ﺑِﻲ ﻫُﺮَﻳْﺮَةَ رَﺿِﻲَ اﻟﻠَّﻪُ ﻋَﻨْﻪُ ﻗَﺎلَ ﻗَﺎلَ رَﺳُﻮلُ اﻟﻠَّﻪِ ﺻَﻠَّﻰ اﻟﻠَّﻪُ َ ﻋَﻠَﻴْﻪِ وَﺳَﻠَّﻢَ أ ﻓْﻀَﻞُ اﻟﺼِّﻴَﺎمِ ﺑَﻌْﺪَ رَﻣَﻀَﺎنَ ﺷَﻬْﺮُ اﻟﻠَّﻪِ اﻟْﻤُﺤَﺮَّمُ

Abu Hurayrah (may Allah be pleased with him) said: Allah’s Messenger (peace and blessings be upon him) said, “The best time to fast after Ramadan is Allah’s month -Al- Muharram “

Collected by Muslim 1134 and others

Benefits for this issue; During Jahileeyah- (Pre Islamic period) the name for Al- Muharram used to be Safr Al-Awal and the month after it was Safr Ath-Thani

Shaykh Mula Ali said,” This hadeeth shows that the best entire month to fast voluntarily is Al-Muharram. This is because it’s the first month of the year

month of the year. Hence a person begins the New Year by fasting. Fasting is among the best deeds. It’s only held to be the best entire month to voluntarily fast therein , because fasting part of the month is best at times like the Day of Arafat or the first ten days of Dhul Hijjah.[ Sharh Jami’ Sagheer]

Shaykh Muhammad Al-Amin Al-Alowee (may Allah preserve him) said,” If a questioner asks,” If this is the best month to fast after Ramadan, how do we understand the Prophet’s (peace and blessings be upon him) fast in Sha’ban more than Al-Muharram?” We say,” This is because the Prophet (peace and blessings be upon him) granted benefit to this month at the end of his life time or he didn’t fast as much during Al-Muharram due to sickness, travelling, etc. Know that the fast of Dawud is the best fast. His fast being the best applies to the way to fast. And the fast during the month of Muharram applies to the time. Therefore the fast of Dawud during Al- Muharram is the best fast.[Al-Kawakibal Waahaj wa Rawdahal Bahaj fee Sharhi Saheehee Muslime ibn Hajjaj vol13 ]

Imam Al-Qurtubi (may Allah have mercy on him) said, : It’s been narrated that the Prophet (peace and blessings be upon him) said,” Fasting is a light…”Whoever begins his year with that light will walk with it the rest of the year.[Al-Mufhim Leema Ashkala min Talkheesee kitabee Muslim ]

Ibn Rajab Al-Hanbali (may Allah rest him in Paradise) said about the wording” Fasting is a light” is found in some of the copies of Saheeh Muslim, but in the Majority of them the wording is patience is light.[Jami Uloom wa Hikam hadeeth number 23 ]

Inshallah Al-Muharram has begun and we are in 1437H

Perpared by Abu Aaliyah Abdullah ibn Dwight Battle

Republished as a self-reminder and for others/ PLEASE SHARE

The Difference between A Caller who Calls to Allah and A Caller who Calls to Something Else

The Difference between A Caller who Calls to Allah

and A Caller who Calls to Something Else

By Ash-Shaykh Muhammad ibn Salih Al-Uthaymeen (may Allah grant him Jannah)

The Caller to Allah is divided into two categories:

1. The Caller who calls to Allah.

2. The Caller who calls to something else.

The Caller to Allah is sincere, and wants to connect the people to Allah. The Caller to something else sometimes calls to himself. He calls to truth in order to gain status and honor among the people. You find the Caller to himself angry when the people don’t do what he wants them to do. And when the people commit a great sin he isn’t angry; at the same time he doesn’t prevent them either.

Sometimes a Caller to other than Allah will invite people to his leader (and not Allah). This is witnessed in many of the lands where misguided scholars are: Scholars for the land and not scholars for the religion. These people call others to the leaders and figureheads. An example of this is when Socialism appeared in some of the Arab lands, the ulema of misguidance began to twist the meanings of verses in the Quran and hadeeth to support it. There is no proof in Islam to support Socialism; these people are Callers to other than Allah.

The Caller to Allah sees people turn away from him and he doesn’t give up hope and quit calling to Islam. The Prophet (peace and blessings be upon him) said, “ Carry on with your message. By Allah, Allah allowing one person to be guided through you is better for you than a red camal.“

This means that helping one man from a Jewish tribe to be guided is better for you than a red camel.

When the Caller to Allah invites to Islam and isn’t answered, he’s angry because the truth isn’t accepted and followed; not because he’s his call isn’t answered. If the Caller to Allah is angry because of this it means that he calls to Allah. When one person answers his call it’s enough, and if no one answers then he is free from any burden. The Prophet (peace and blessings be upon him) said, “ There is a Prophet who had no followers.”

It’s enough to call to the truth and warn against falsehood. The Caller to Allah must explain to the people what’s truth and what’s falsehood. Reason being, if the people remain silent on falsehood and don’t explain the truth for a long period of time, the truth will be taken as being false and falsehood will be considered as being the truth.

Taken from Qawlul Mufeed Ala Kitabil Tawheed vol1/ 129

Translated be Abu Aaliyah Abdullah ibn Dwight Battle

The Reward for the Patient Widowed Mother

ﺑﺴﻢ اﻟﻠﻪ اﻟﺮﺣﻤﻦ اﻟﺮﺣﻴﻢ

Single mother households around the world today are at an all time high. This results from the unjust wars, chronic illnesses, and other causes. The beauty about Islam is every single aspect of life has been addressed in regards to actions people do obeying or disobeying their Creator and His Prophet Allah has appointed men as maintainers .(ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ) and protectors over the women. This role is for the men, so how about a woman who takes on the role of providing and maintaining herself to make sure her children are properly cared for? She’s able to tolerate long-suffering and places her ultimate trust in Allah.

ﻋَﻦْ ﻋَﻮْفِ ﺑْﻦِ ﻣَﺎﻟِﻚٍ ، ﻋَﻦِ اﻟﻨَّﺒِﻲّ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗَﺎلَ َ ِ َ : أ ﻧَﺎ وَاﻣْﺮَأ ةٌ ﺳَﻔْﻌَﺎءُ َ اﻟْﺨَﺪَّﻳْﻦِ ، اﻣْﺮَأ ةٌ آﻣَﺖْ ﻣِﻦْ زَوْﺟِﻬَﺎ ﻓَﺼَﺒَﺮْتَ ﻋَﻠَﻰ وَﻟَﺪِﻫَﺎ ، ﻛَﻬَﺎﺗَﻴْﻦِ ﻓِﻲ . اﻟْﺠَﻨَّﺔِ said, ‘I (ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ) Awf bin Malik said: “The Prophet and a woman whose face has darkened (i.e. a woman who is a widow) and is patient with her child will be as close as these two fingers in the Garden.[1]

Benefits for this topic:

“and is patient with her child…” She endures patience although it may be difficult and uneasy for her. When her husband passes away she doesn’t accept to remarry, rather she is forbearing so,she deals with the hardships and troubles in order to raise her child. This is the meaning for this chapter.

“a woman whose face has darkened…” This refers to a kind of dark color but not black. The meaning here refers to a the woman that makes sacrifices and doesn’t dress up and adorn herself so much so her skin color changes. This darkness comes as a result of the losses and hardships she stands while raising her child alone after her husband’s death. This is something that is witnessed. For example when a married woman’s husband is away she bears the burdens of her affairs alone. Hence, It has been narrated on the authority of Jabir that the said: If one of you (ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ) Messenger of Allah comes (back from a journey) at night, he should not enter his house as a night visitor (but should wait) until a woman whose husband has been away from house has removed the hair from her private parts and a woman with disheveled hair has combed her hair.[2]

In other words, a woman needs to prepare for her husband after used (ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ وﺳﻠﻢ) he’s been gone from her. The Prophet to safeguard this etiquette. This issue addresses the mental life and psyche of a man and a woman. A man mustn’t see his wife a in physical state which he isn’t pleased with.

“ Widow, Widowed” has no husband. This category of women is one whose husband has died. Therefore she has no need to beautify herself and wear nice clothes in the house.

Nonetheless, if she finds difficulty and needs a husband and her son will not be abandoned, then she should get married. There are a great deal of men who take orphan children as their own.

This hadith represents the virtue and reward for a woman who doesn’t remarry and after her husband passes she avoids adorning herself. She takes these measures to ensure the upbringing of her child. As a result of this her face isn’t as bright as it used to be.

If a person finds a widow and goes and asks her hand for marriage ,but she acts by this hadith and is afraid that her child will not be properly treated then no doubt she will have an enormous reward.

Taken from the Explanation of Abdul Mufrad, by Shaykh Muhammad ibn Sa’eed Rslan(may Allah preserve him). Vol 1/371-375. Translated by Abu Aaliyah Abdullah ibn Dwight Battle

The Abu Aaliyah Gazette

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[1] Collected by Ahmed (24006,24008), Abu Dawud (5149),Al- Khara-itee in Al-Akhlaq (635)At-Tabbarani in Kabeer(103) Al- Bayhaqi in Iman(8312,8313) and Ibn Abi Dunya in Nafaqah (86) on the authority of Awf ibn Malik- Sh Rslan has graded this hadith to be Hasan li Ghayrahi.

[2] Sahih Muslim (4728)