Pivotal quotes of Shaikh Rabee’:
«So these are thirteen scholars from a gathering of a hundred and sixty five scholars of Sunnah – all of them warning from sitting with and mixing with ahlul-Bid‛ah – all built upon the the Prophetic texts that encompass warning from mixing with and showing affection to ahlul-Bid‛ah and ahlul-Ahwā’…»
«So we warn the Salafi youth from mixing with ahlul-Ahwā’ and getting close to them, and becoming friendly with them, and putting trust in them…»
«There are so many from those who ascribe to the Salafi manhaj who will say: “I will enter alongside ahlul-ahwā’ in order to guide them”, and then he falls into their traps…»
«[There were] those who were deceived by their own souls (relying on their own capabilities) where one of them would think that he could guide the people of misguidance, return them back from their deviation and misguidance, but he became bedazzled, confused and uncertain, and then fell into the embrace of ahlul-bid‛ah…»
«In these times there are many numerous examples of those who we used to know to be upon the Salafi Manhaj, but when they mixed with with ahlul-Bid‛ah, then went astray. That is because ahlul-Bid‛ah have methods, and they have vigour, and they have ways and means that maybe the Shayāteen of the past didn’t even know of…»
«Then there is that with befell ‛Abdur-Razzāq who was from the imāms of hadeeth. He was deceived by the worship and abstemiousness (zuhd) of Ja’far Ibn Sulaimān ad-Duba’ee – he become very close to him and so fell into the snares of Shī’ism…»
«It is also possible that there is an ignoramus who trusts his own self (i.e. his own abilities) and he is deceived by that; he has no knowledge to protect himself with. So this one is a hundred times more likely to fall into bid‛ah than those scholars we have mentioned…»
Before you is an amazing compilation and commentary by our Shaikh, the eminent Scholar, from the Imāms of hadeeth and Sunnah of the era, the carrier of the banner of the sciences of al-Jarh wat-Ta’deel in this time: Rabee’ Ibn Hādee ‛Umayr al-Madkhalee (may Allāh preserve him and protect him).
You see before you a clarification and elucidation of the methodology of the Salaf as it relates to accompanying and cooperating with ahlul-Bid‛ah leaving no avenue for misunderstanding the doctrine of the early Salaf. In light of this article, one can see the clear mistake committed by those who participate in conferences and programs organised by ahlul-Bid‛ah wherein those who ascribe to the Salafi Creed appear alongside open callers to innovation under the guise: “I will enter alongside ahlul-ahwā’ in order to guide them.” He thinks he can guide the people of misguidance, to return them back from their deviation and misguidance but he becomes bedazzled, confused and uncertain, and then falls into the embrace of ahlul-bid‛ah. We ask Allah for safety and wellbeing.
This article should be read and understand by every caller to Salafiyyah in these times, so he is not deceived into thinking that by sharing platforms with the innovators, and the people of hizbiyyah at their conferences and gathering places that he is aiding the Salafi Da’wah and strengthening it – rather he should know that he is harming the da’wah, falling into opposition of the Salafi Manhaj, harming his own trustworthiness with ahlus-Sunnah and endangering his religion by falling into the snares of the people of misguidance.
And now, the full article of Shaikh Rabee’ Ibn Hādee al-Madkhalee (hafidhahullāh):
The warning of Ahlus-Sunnah, the Salafis, from sitting and mixing with the People of Desires, the Innovators:
All praise is for Allah; and may the peace, blessings and praise of Allāh be upon the Messenger of Allāh, his Companions and those who follow his guidance, then to proceed: Indeed the best of guidance is the guidance of Muhammad (ﷺ), and worst of all affairs are the newly introduced matters into the Religion, for every newly introduced matter is an innovation and every innovation is misguidance.
It is obligatory upon the Muslim to hold fast to the Book and Sunnah, and to bite onto that with the molar teeth. And to keep away from innovations and that which will lead him to falling into innovations, such as: mixing with ahlul-Bid‘ah, sitting in their gatherings and showing them affection. Allah (ﷻ) stated:
“You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those – He has decreed within their hearts faith and supported them with spirit from Him. And We will admit them to gardens beneath which rivers flow, wherein they abide eternally. Allah is pleased with them, and they are pleased with Him – those are the party of Allah. Unquestionably, the party of Allah – they are the successful.”
“And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor would you then be helped.”
There are also numerous Prophetic texts that warn against the gatherings of ahlul-Bid‛ah:
1. Allah’s Messenger (ﷺ) stated:
«المرء مع من أحب».
أخرجه البخاري حديث (6168) ، ومسلم حديث (2640)
“A man is alongside the one who he loves.”
2. Allah’s Messenger (ﷺ) said:
«المرء على دين خليله».
أخرجه الإمام أحمد حديث (8028)، وأبو داود حديث (4833)، والترمذي حديث(2378).
“A man is upon the religion of his friend.”
3. Allah’s Messenger (ﷺ) said:
«الأرواح جنود مجندة، فما تعارف منها ائتلف، وما تناكر منها اختلف».
أخرجه البخاري حديث (3336)، ومسلم حديث (2638)
“The souls are like gathered troops; those that were [created to be] acquainted with each other will come together [in this world]; those that were [created to be] averse to each other will differ and oppose one another [in this world].”
(See below for some amazing explanations of this hadeeth)
4. Allah’s Messenger (ﷺ) said:
“مثل الجليس الصالح والجليس السوء، كحامل المسك ونافخ الكير، فحامل المسك: إما أن يحذيك، وإما أن تبتاع منه، وإما أن تجد منه ريحا طيبة، ونافخ الكير: إما أن يحرق ثيابك، وإما أن تجد ريحا خبيثة“.
متفق عليه. أخرجه البخاري في “صحيحه” حديث (5534)، ومسلم في “صحيحه” حديث (2628)
“The likeness of good companionship and bad companionship is like the seller of perfume and the blower of the bellows of the blacksmith. So the musk seller: either he will offer you some, or you will purchase some or at least you will smell a nice fragrance from him. As for the blower of the bellows: either he will burn your garment or you acquire a nasty odour.”
(See below for some amazing explanations of this hadeeth)
The consensus (ijma’) of the Scholars in their enmity towards ahlul-Bid‛ah and their boycotting of them:
Imām al-Baghawee (d. 535H, rahimahullāh) stated in Sharhus-Sunnah (1/227) in his commentary of the story Ka‛b Ibn Mālik, Mirārah Ibnur-Rabee’ and Hilāl Ibn Umayyah (radiyallāhu ‘anhum):
“And there has already transpired the speech of the Sahābah, the Tābi‛oon, then those who followed them, and from the scholars of the Sunnah, that they united and agreed upon having enmity towards ahlul-Bid‛ah and to boycott them.”
The speech of a body of Scholars in addition to what has preceded above of Quranic verses, Prophetic sayings and the consensus of the Sahabah and the righteous Salaf:
Abu Hātim Ibn Hibbān (d. 354H, rahimahullāh) stated under the chapter: «The mention of encouragement in keeping company with good people and the rebuke of associating with evildoers» alongside the hadeeth: “The similitude of good companionship and bad companionship is like…” Then he said: “The intelligent one keeps company with good people and keeps away from evil companionship because having love for good people is quick in coming about and is slow in coming apart. And having love for evildoers is quick in coming apart and is slow in coming about. Companionship with evildoers brings about evil suspicions towards good people – and whoever associates with evildoers, he is not safe from entering into their ranks. So it is obligatory upon the intelligent person that he keeps away from the people of doubts so that he himself does not become a doubter, for indeed just as companionship with good people leads to good, then likewise companionship with evil people leads to evil.”
He stated: “The intelligent one does not desecrate his honour and does not expose himself to the pathways of evil by taking to evil companionship; and he does not hold back from the preservation of his honour and maintaining himself with good companionship because the reality of the affair of people becomes known through experience of them [which clarifies] what is hidden of their affair.”
He also said: “The intelligent one does not accompany the evildoers because associating with an evildoer is a portion of the fire that follows on from malice and hatred, having no firm and lasting love, nor the fulfilment of agreements.
And the happiness of a man lies in four traits that are found in a woman such that his wife will be agreeable and his son will be pious, and his siblings will be righteous and his sustenance will be in his land.
So every companionship [or association] wherein a person does not attain benefit, then the company a dog is better than associating with him. Whoever accompanies a person of evil, then he is not safe, just like one who enters a place of evil is comes under suspicion.” (From Rawdatul-‛Uqalā’ pp. 99-103)
Al-Imām al-Hāfidh Abu ‛Abdullāh ‘Ubaidullāh Ibn Muhammad Ibn Muhammad Ibn Hamdān Ibn Battah (d. 387) stated in his book Al-Ibānah ‛an sharee‛atil-firqatin-nājiyah wa mujānabatil-firaq al-madhmoomah, under the heading: “A warning from associating with a people who sicken the hearts and corrupt the īmān” – he brings forth a large number of texts from number, 359 to 524. So I have chosen from them the following:
لَا تُجَالِسُوا أَصْحَابَ الْأَهْوَاءِ
فَإِنِّي لَا آمَنُ أَنْ يَغْمِسُوكُمْ فِي ضَلَالَتِهِمْ
أَوْ يَلْبِسُوا عَلَيْكُمْ بَعْضَ مَا تَعْرِفُونَ
[Ibn Battah with his chain of narration] to Abu Qilābah (d. 104H) who said:
“Do not sit with the People of Desires, for indeed I fear they will immerse you in their misguidance or they will deceive you concerning some of what you know [to be the truth].”
لَا تُجَالِسْ صَاحِبَ زَيْغٍ , فَيُزِيغَ قَلْبَكَ“
[Ibn Battah with his chain of narration] to ‛Amr Ibn Qais who said:
“It used to be said [in the past]: Do not sit with the person of deviation for he will deviate your heart.”
لَا تُجَالِسْ أَهْلَ الْأَهْوَاءِ , فَإِنَّ مُجَالَسَتَهُمْ مُمْرِضَةٌ لِلْقُلُوبِ
[Ibn Battah with his chain of narration] to Ibn ‛Abbās (d. 68H, radiyallāhu ‛anhumā), who said:
“Do not sit with the People of Desires, for their gatherings are a sickness for the hearts.”
لَا تُجَالِسُوا أَهْلَ الْأَهْوَاءِ , فَإِنَّ مُجَالَسَتَهُمْ مُمْرِضَةٌ لِلْقُلُوبِ
[Ibn Battah with his chain of narration] to Al-Hasan (d. 110H) , who said:
“Do not sit with the people of desires for their gatherings are a sickness for the hearts.”
لَا تُجَالِسُوا أَصْحَابَ الْأَهْوَاءِ , وَلَا تُجَادِلُوهُمْ , وَلَا تَسْمَعُوا مِنْهُمْ
[Ibn Battah with his chain of narration] to Al-Hasan [al-Basree] and Muhammad [Ibn Seereen] (d. 110H) that they said:
“Do not sit with the people of desires, and do not argue with them and do not take narrations from them.”
دَخَلَ رَجُلَانِ عَلَى مُحَمَّدِ بْنِ سِيرِينَ مِن أَهْلِ الْأَهْوَاءِ
فَقَالَا: يَا أَبَا بَكْرٍ نُحَدِّثُكَ بِحَدِيثٍ
قَالَا: فَنَقْرَأُ عَلَيْكَ آيَةً مِنْ كِتَابِ اللَّهِ
قَالَ: لَا , لِتَقُومَانِ عَنِّي, أَوْ لَأَقُومَنَّ
[Ibn Battah with his chain of narration] to Asmā who said:
“Two men from ahlul-Ahwā (the people of desires) came to Muhammad Ibn Seereen and said: ‘O Abu Bakr, we wish to talk to you about some matters.’ He replied: ‘No.’ They said: ‘Then shall we recite a verse from Allah’s Book to you?’ He responded: ‘No! Either you will get up and leave or I shall get up and leave!'”
أَنَّ رَجُلًا مِنْ أَصْحَابِ الْأَهْوَاءِ قَالَ لِأَيُّوبَ السَّخْتِيَانِيِّ: يَا أَبَا بَكْرٍ أَسْأَلُكَ عَنْ كَلِمَةٍ،
قَالَ أَيُّوبُ وَجَعَلَ يُشِيرُ بِإِصْبَعَيْهِ: وَلَا نِصْفَ كَلِمَةٍ , وَلَا نِصْفَ كَلِمَةٍ
[Ibn Battah with his chain of narration] to Sallām Ibn Abee Mutee’ who said:
A man from the People of Desires said to Ayyoob as-Sakhtiyānee (d. 131H): “O Abu Bakr! I would like to ask you about a word.” Ayyoob replied whilst illustrating with his index finger: “Not even half a word! Not even half a word!”
سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ الْقَطَّانَ , يَقُولُ لَمَّا قَدِمَ سُفْيَانُ الثَّوْرِيُّ الْبَصْرَةَ: جَعَلَ يَنْظُرُ إِلَى أَمْرِ الرَّبِيعِ يَعْنِي ابْنَ صُبَيْحٍ ,
وَقَدْرَهُ عِنْدَ النَّاسِ ,
سَأَلَ: أَيُّ شَيْءٍ مَذْهَبُهُ؟ قَالُوا: مَا مَذْهَبُهُ إِلَّا السُّنَّةُ
قَالَ: مَنْ بِطَانَتُهُ؟
قَالُوا: أَهْلُ الْقَدَرِ قَالَ: هُوَ قَدَرِيٌّ
[Ibn Battah with his chain of narration] to Yahyā Ibn Sa‛eed al-Qattān (d. 198H) who said:
When Sufyān ath-Thawree (d. 161H) entered Basrah he started to look into the affair of Ar-Rabee’ Ibn Subayh and his station with people. So asked: “What is his madh-hab (i.e. his belief)?” They replied: “His madh-hab is not except the Sunnah.” So he asked: “Who are his associates?” They said: “The people who deny the Pre-Decree (ahlul-Qadr).” He said: “Then he is a Qadaree.”
The Shaikh said:
“May Allah’s mercy mercy be upon Sufyān ath-Thawree. Indeed he spoke with wisdom and spoke the truth. He spoke with knowledge which is in agreement with the Book and the Sunnah. And wisdom obligates it; witnessing [the truth] gives comprehension – and the people of insight, knowledge and elucidation know it. Allah (ﷻ) stated:
“O you who believe! Take not as your companions those outside of yourselves (i.e. outside of ahlus-Sunnah) since they will not fail to do their best to corrupt you. They desire to harm you severely.” Aali ‛Imrān: 118
حَدَّثَنَا أَبُو عَمْرٍو عُثْمَانُ بْنُ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الدَّقَّاقُ قَالَ: حَدَّثَنَا جَعْفَرُ بْنُ مُحَمَّدٍ الْخَيَّاطُ , قَالَ: حَدَّثَنَا عَبْدُ الصَّمَدِ بْنُ يَزِيدَ الصَّائِغُ مَرْدَوَيْهِ قَالَ:
سَمِعْتُ الْفُضَيْلَ ابْنَ عِيَاضٍ, يَقُولُ:
الْأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ, فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ, وَمَا تَنَاكَرَ مِنْهَا اخْتَلَفَ,
وَلَا يُمْكِنُ أَنْ يَكُونَ صَاحِبُ سُنَّةٍ يُمَالِي صَاحِبَ بِدْعَةٍ إِلَّا مِنَ النِّفَاقِ.
[Ibn Battah with his chain of narration] to Mardawaih who said: I heard Fudail Ibn ‛Iyād (d. 187H) saying:
“The souls are like gathered troops; those that were [created to be] acquainted with each other will come together [in this world]; those that were [created to be] averse to each other will differ and oppose one another [in this world].
So it is not possible for a person of Sunnah to incline towards a person of bid‛ah except due to hypocrisy.”
The Shaikh stated:
“Fudail has spoken the truth, may Allah’s mercy be upon him, for we have witnessed that with our very own eyes.”
حَدَّثَنَا أَبُو بَكْرٍ الْمَرُّوذِيُّ , قَالَ: حَدَّثَنَا زِيَادُ بْنُ أَيُّوبَ الطُّوسِيُّ , قَالَ: حَدَّثَنَا مُبَشِّرُ بْنُ إِسْمَاعِيلَ الْحُبُلِيُّ, قَالَ:
قِيلَ لِلْأَوْزَاعِيِّ: إِنَّ رَجُلًا يَقُولُ: أَنَا أُجَالِسُ أَهْلَ السُّنَّةِ , وَأُجَالِسُ أَهْلَ الْبِدَعِ ,
هَذَا رَجُلٌ يُرِيدُ أَنْ يُسَاوِيَ بَيْنَ الْحَقِّ وَالْبَاطِلِ
[Ibn Battah with his chain of narration] to Mubashshir Ibn Ismā‛eel al-Hubulee who said:
It was said to al-Awzā‛ee (d. 157H): “A man says: I sit with ahlus-Sunnah and with ahlul-Bid‛ah.”
Al-Awzā‛ee responded: “This man wants to equate between truth and falsehood.”
The Shaikh said:
“Al-Awzā‛ee said has spoken the truth. I say: This man doesn’t know truth from falsehood, nor kufr from īmān. It was for the likes of this person that the Qur’ān was revealed, and the Sunnah was reported from the chosen Prophet (ﷺ). Allah (ﷻ) said:
وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَوْا إِلَىٰ شَيَاطِينِهِمْ قَالُوا إِنَّا مَعَكُمْ
“And when they meet those who believe, they say, “We believe”; but when they are alone with their evil ones, they say, “Indeed, we are with you..”” (Al-Baqarah: 14)
حَدَّثَنَا أَبُو إِسْمَاعِيلَ الْفَارِسِيُّ , قَالَ: سَمِعْتُ مُحَمَّدَ بْنَ الْقَاسِمِ الْأَشْعَبِيَّ , يَسْأَلُ حَمَّادَ بْنَ زَيْدٍ ,
فَحَدَّثَهُ عَنْ مُحَمَّدِ بْنِ وَاسِعٍ , قَالَ: قَالَ مُسْلِمُ بْنُ يَسَارٍ:
لَا تُمَكِّنُ صَاحِبَ بِدْعَةٍ مِنْ سَمْعِكَ فَيَصُبُّ فِيهَا مَا لَا تَقْدِرُ أَنْ تُخْرِجَهُ مِنْ قَلْبِكَ
[Ibn Battah with his chain of narration] to Muslim Ibn Yasār who said:
“Do not allow a person of bid‛ah to gain control over your hearing so he pours into it that which you have no ability to remove from your heart [afterwards].”
حَدَّثَنَا عَبْدُ الصَّمَدِ بْنُ يَزِيدَ الصَّايِغُ , قَالَ: سَمِعْتُ إِسْمَاعِيلَ الطُّوسِيَّ , قَالَ:
قَالَ لِي ابْنُ الْمُبَارَكِ:
يَكُونُ مَجْلِسُكَ مَعَ الْمَسَاكِينِ , وَإِيَّاكَ أَنْ تَجْلِسَ مَعَ صَاحِبِ بِدْعَةٍ
[Ibn Battah with his chain of narration] to Ismā‛eel at-Toosee who said: Ibn al-Mubārak (d. 181H) said to me:
“That your gatherings be with the poor and needy – and beware of sitting with a person of bid‛ah.”‛
So these are thirteen scholars from a gathering of 165 scholars of Sunnah – all of them warning from accompanying and mixing with ahlul-Bid‛ah – all built upon the the Prophetic texts that encompass warning from mixing with and showing affection to ahlul-Bid‛ah and ahlul-Ahwā’ – and likewise this warning is built upon their experience and acquaintance with the effects of ahlul-Bid‛ah upon the one who sits with them.
Al-Khattābee (d. 388H, rahimahullāh) stated: in his Sharh Sunan Abee Dāwood in his explanation of the saying of the Prophet (ﷺ): «Do not accompany except a believer, and none should eat your food except a one who is pious.»: “He warned from companionship of one who is not pious, and he rebuked and warned from mixing with them and eating with them. That is because eating food together leads to affection and love in the hearts. He is saying: Do not become affectionate with one who is not God-fearing and pious – and do not take to accompanying him, eating with him and becoming intimate with him.” (Ma‛ālim as-Sunan, Halab print 4/115)
Al-Khattābee (rahimahullāh) also stated in his explanation of the hadeeth: «The souls are like gathered armies.»: “The Messenger (ﷺ) is saying that the bodies that have within them these souls meet each other in the world and they come close or separate based upon what they were made for: either conformity with one another or being in discord with one another at the beginning of creation. For this reason you see the good pious person loves one who is like him, and wishes to be close to him and he flees from one who is opposite to him. Likewise, the weak sinner feels affection to one like himself and he pleased with his deeds and turns away from one who is the opposite to him.” (Ma‛ālim as-Sunan, Halab print 4/115)
 Reported by at-Tirmidhee, no. 2395; Abu Dāwood, no. 4832; Ibn Hibbān, no. 554, 560; from Abu Sa‛eed al-Khudree (radiyallāhu ‛anhu). See Saheeh al-Jāmi’ as-Sagheer waz-Ziyādatuhu of al-Albānee, no. 7341.
Imām Abul-Qāsim Hibbatullāh Ibn al-Hasan Ibn Mansoor al-Lālikā’ee (d. 418H) included in his book, Sharh Usool I‛tiqād Ahlis-Sunnati wal-Jamā‛ah, numerous narrations from many scholars of the Sunnah, from narration number: 231 through to 313. From them we have the following:
قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ , عَنْ عَمْرِو بْنِ مَالِكٍ, عَنْ أَبِي الْجَوْزَاءِ , قَالَ:
«لَأَنْ يُجَاوِرَنِي قِرَدَةٌ وَخَنَازِيرُ أَحَبُّ إِلَيَّ مِنْ أَنْ يُجَاوِرَنِي أَحَدٌ مِنْهُمْ».
يَعْنِي أَصْحَابَ الْأَهْوَاءِ
[Al-Lālikā’ee with his chain of narration] to Abul-Jawzā (d. 83H) who said:
“That apes and pigs are my neighbours is more beloved to me than having one of them as my neighbour, meaning: the people of desires [and misguidance].”
أخْبَرَنَا عَلِيُّ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ بَكْرٍ , قَالَ: حَدَّثَنَا الْحَسَنُ بْنُ عُثْمَانَ , قَالَ:
حَدَّثَنَا يَعْقُوبُ بْنُ سُفْيَانَ , قَالَ: حَدَّثَنَا عَمْرُو بْنُ عُثْمَانَ , قَالَ:
حَدَّثَنَا بَقِيَّةُ , قَالَ: حَدَّثَنَا ثَابِتُ بْنُ الْعَجْلَانِ , قَالَ:
«أَدْرَكْتُ أَنَسَ بْنَ مَالِكٍ , وَابْنَ الْمُسَيِّبِ , وَالْحَسَنَ الْبَصْرِيَّ ,
وَسَعِيدَ بْنَ جُبَيْرٍ , وَالشَّعْبِيَّ , وَإِبْرَاهِيمَ النَّخَعِيَّ , وَعَطَاءَ بْنَ أَبِي رَبَاحٍ ,
وَطَاوُسًا , وَمُجَاهِدًا , وَعَبْدَ اللَّهِ بْنَ أَبِي مُلَيْكَةَ , وَالزُّهْرِيَّ , وَمَكْحُولًا ,
وَالْقَاسِمَ أَبَا عَبْدِ الرَّحْمَنِ , وَعَطَاءً الْخُرَاسَانِيَّ , وَثَابِتًا الْبُنَانِيَّ , وَالْحَكَمَ بْنَ عُتْبَةَ ,
وَأَيُّوبَ السِّخْتِيَانِيَّ , وَحَمَّادًا, وَمُحَمَّدَ بْنَ سِيرِينَ , وَأَبَا عَامِرٍ» ,
– وَكَانَ قَدْ أَدْرَكَ أَبَا بَكْرٍ الصِّدِّيقَ – ,
وَيَزِيدَ الرَّقَاشِيَّ , وَسُلَيْمَانَ بْنَ مُوسَى , كُلُّهُمْ يَأْمُرُونَنِي فِي الْجَمَاعَةِ ,
وَيَنْهَوْنَنِي عَنْ أَصْحَابِ الْأَهْوَاءِ .
قَالَ بَقِيَّةُ: ” ثُمَّ بَكَى وَقَالَ:
«يَا ابْنَ أَخِي , مَا مِنْ عَمَلٍ أَرْجَى وَلَا أَوْثَقُ مِنْ مَشْيٍ إِلَى هَذَا الْمَسْجِدِ»
. يَعْنِي مَسْجِدَ الْبَابِ
[Al-Lālikā’ee (d. 418H) with his chain of narration] to Thābit Ibn ‛Ajlān, who said:
“I reached Anas Ibn Mālik, Ibn Musayyib (d. 93H), Hasan al-Basree (d.110H), Sa‛eed Ibn Jubair, ash-Sha‛bee, Ibrāheem an-Nakha‛ee, ‛Atā Ibn Abee Rabāh, Tāwoos, Mujāhid, ‛Abdullāh Ibn Abee Mulaikah, az-Zuhree (d. 124H), Mak-hool, al-Qāsim Abu ‛Abdur-Rahmān, ‛Atā al-Khurasānee, Thābit al-Bunānee, al-Hakam Ibn ‛Utbah, Ayyoob as-Sakhtiyānee (d. 131H), Hammād, Muhammad Ibn Seereen (d. 110H), Abu ‛Āmir – and he reached Abu Bakr as-Siddeeq, Yazeed ar-Raqāshee and Sulaymān Ibn Moosā: All of them commanded me to stick to the Jamā‛ah and they all forbade me from the People of Desires.”
So all of these twelve scholars and eighty two other scholars: their statements were gathered by Imām al-Lālikā’ee in clarification of the methodology of the Salaf and their stances towards ahlul-Bid‛ah and Ahwā’.
Imām an-Nawawee (rahimahullāh) said regarding the the hadeeth that has preceded:
«The likeness of good companionship…»:
“This hadeeth has within it the virtues of the gatherings of the righteous, and the people of goodness, lofty manners, etiquette and conduct, piety, knowledge and noble behaviour. And a forbiddance from the gatherings of the people of evil, and ahlul-Bid‛ah, and the one who vilifies and defames the people, and the one who is plentifully sinning, and the idle who doesn’t work and other than that from the various types of dispraised conduct.” (Sharh an-Nawawee ‛alā Muslim, 16/178)
Shaikhul-Islām Ibn Taymiyyah (d. 728H) rahimahullāh) said: “As for the Rāfidee, he does not accompany anyone except that he employs hypocrisy with him; for his religion, that is in his heart, is a corrupt religion that incites within him lying and treachery, and to trick the people and evil intent towards them; and he does not fail to do his best to corrupt them. He does not leave any evil deed that he is capable of doing except that he employs it against them. He is sickening and is abhorred by even the one who does not know him – even if one does not know he is Rāfidee, signs of hypocrisy are manifest in his face and in the deceit in his speech. For this reason you see him behaving hypocritically with the weak minded people and with those whom he has no need of [and this] due to what is in his heart of hypocrisy which [in turn] weakens his heart.
The believer has honour and strength of īmān – for indeed honour is for Allah, His Messenger and for the believers – yet the Rāfidah claim to possess īmān before the people – and there is within them lowliness and humiliation more than all of the other sects of the Muslims.
Allah, the Most High, stated:
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ
“Indeed, We will support Our messengers and those who believe during the life of this world and on the Day when the witnesses will stand.” (Ghāfir: 52) They are furthest of the sects of Islam from receiving support, and the foremost in treachery – and it is known that they are the closest of the sects of Islam to hypocrisy and the furthest from īmān.
And a sign of this is that the hypocrites in truth, those who have no īmān with them, from amongst the atheists incline in favour of the Rāfidah – and the Rāfidah incline towards them more than the others sects do.
Allah’s Messenger (ﷺ) said: «الأرواح جنود مجندة، ما تعارف منها ائتلف، وما تناكر منها اختلف» “The souls are like gathered troops; those that were [created to be] acquainted with each other will come together [in this world]; those that were [created to be] averse to each other will differ and oppose one another [in this world].”
Ibn Mas’ood (radiyallaahu ‛anhu) said:
اعتبروا الناس بأخدانهم
“Make consideration of the people by way of the close friendships.”
So it is known that between the souls of the Rāfidah and the souls of the hypocrites there is pure agreement: in state, in shared [ideals], and in resemblance – and this is due to what the Rāfidah have with them of hypocrisy – and hypocrisy has branches as occurs in a hadeeth reported in the two Saheehs from the Prophet (ﷺ) that he said:
“Whoever has four traits within him, then he is a pure hypocrite – and whoever has one trait from them, then he has with him a branch of hypocrisy until he leaves it: when he speaks, he lies; when he is entrusted with something, he violates the trust; when he agrees to something, he breaks the agreement; when he argues, he becomes abusive.” End (From Minhāhus-Sunnah 6/425-427)
Shaikhul-Islām Ibn Taymiyyah (rahimahullah) also said: “Companionship, association and brotherhood is not permitted except with the people who are obedient to Allah, the Most High, upon the intent of Allah and this is proven by the hadeeth which is reported in the Sunan: «لا تصاحب إلا مؤمنًا ولا يأكل طعامك إلا تقي» “Do not accompany except a believer and none should eat your food except one who is pious.” And likewise the hadeeth: «المرء على دين خليله؛ فلينظر أحدكم من يخالل» “A man is upon the religion of his close friend, so let each of you look to see who he is taking as his friend.” (See Majmoo’ al-Fatāwa 15/327)
Imām ash-Shātibee stated after mentioning the narrations that warn against ahlul-Bid‛ah:
Yahyā Ibn Abee Katheer said:
إِذَا لَقِيتَ صَاحِبَ بِدْعَةٍ فِي طَرِيقٍ; فَخُذْ فِي طَرِيقٍ آخَرَ
“If you see a person of innovation on the path, take another path.”
Abu Qilābah said:
لَا تُجَالِسُوا أَهْلَ الْأَهْوَاءِ، وَلَا تُجَادِلُوهُمْ; فَإِنِّي لَا آمَنُ أَنْ يَغْمُرُوكُمْ فِي ضَلَالَتِهِمْ،
وَيُلَبِّسُوا عَلَيْكُمْ مَا كُنْتُمْ تَعْرِفُونَ
“Do not sit with the people of desires, and do not debate with them for I fear they will engulf you with their misguidance, and will deceive you away from from you used to know.”
Ibrāheem (rahimhullah) said:
لَا تُجَالِسُوا أَصْحَابَ الْأَهْوَاءِ،
وَلَا تُكَلِّمُوهُمْ; فَإِنِّي أَخَافُ أَنْ تَرْتَدَّ قُلُوبُكُمْ
“Do not sit with the people of desires and do not speak with them for I fear they will turn your hearts to heresy.”
There are numerous narrations like this, and they are supported by that which is reported from the Prophet (ﷺ): “A man is upon the religion of his close friend, so let each of you look to see who he is taking as his friend.” And the point here which is apparent in the speech of Abu Qilābah is that a person may be certain about an affair of the Sunnah, and then a person of desires throws into that affair some matter of misguidance that he extrapolates for himself that which has no basis, or he adds to it a restriction from his own opinion, so his heart accepts that. So if he returns to what he knew previously [to be correct] he finds it obscure. So either he realises and perceives that, so he refutes it with knowledge or he is incapable of refuting it, and does not realise or perceive it – and so he continues forth alongside the one who is destroyed.” (Al-I’tisām of ash-Shātibee, Hilālee print (1/172-173)
Al-Hāfidh Ibn Hajr (rahimahullāh) stated: “There is in the hadeeth [regarding the companionship of the perfume seller and the blower of the bellows] a forbiddance from a company wherein one is harmed in his religion or worldly affairs by this companionship. And there is an encouragement to keep company where one is benefitted in his religion and worldly affairs.” (Fat-hul-Bāree of Ibn Hajr 4/324)
As-San‛ānee (rahimhullāh) said during his explanation of the same hadeeth [regarding the companionship of the perfume seller and the blower of the bellows of the blacksmith]: “The saying of the Messenger ‘Or he attains from him a foul smell’, so this is likewise the case with evil companionship. Either he afflicts you in your religion, or he burns you with his fire or he inflicts upon you grief and constriction – so the the Prophet (ﷺ) encouraged with distancing oneself from evil companionship and to draw close to good companionship. ‛Alee (radiyallāhu ‛anhu) said:لا تصحب الفاجر فإنه يزين لك فعله ويود أنك مثله “Do not accompany a wicked person for he will beautify his deeds for you and he loves that you become like him.” And it is said: “Beware of gatherings of evil for your character will steal from them without you even knowing!” (At-Tanweer Sharh al-Jāmi’ as-Sagheer 9/521)
Al-‛Adheem Abādee (rahimahullāh) said: “In this hadeeth [regarding the companionship of the perfume seller and the blower of the bellows] there is guidance in encouraging companionship of the righteous people and the scholars; and to gather with them because there is in that benefit for this life and for the Hereafter – and likewise to abandon companionship of the wicked and the sinners because they cause harm to one’s religion and worldly affairs.” (‛Awnul-Ma’bood 13/178)
Al-‛Adheem Abādee (rahimahullāh) also said: “⟪The souls⟫ meaning: the souls of humans, ⟪are like troops⟫ in the plural, meaning: a gathering facing and opposing each other; or a mingled gathering: from it those who are the party of Allah and from it are those who are the party of Shaytān. ⟪Those souls that were acquainted with each other before⟫ the acquaintance that is an outpouring of recognition between two people that rejects their opposite, meaning: those that had recognition of one another before their habitation of the bodies. ⟪They came together⟫ Meaning: they attained between them affection and fondness after once these souls entered their bodies in this world. ⟪Those that repelled each other⟫ in the world of souls, ⟪they oppose each other⟫ in the world of bodies.
An-Nawawee stated: ‘The meaning of his saying ⟪the souls are gathered troops⟫ is that they are gathered together, united or [united] in differing categories. As for being acquainted with one another, then that is in an affair that Allah has made for them – and it is said: It is an agreement in terms of characteristics that Allah has made made for them, and are suited to them in their shared habits. It is also said: that is because the souls were created all together, then they were separated in their various earthly bodies, so whichever of them had the same shared traits, found affinity – and whoever was distant [and dissimilar], then they repelled and differed.’
Al-Khattābee and others stated regarding the affinity of the souls: ‘It is that which Allah created them upon of happiness or wretchedness in the beginning. The souls were of two opposing groups – so when they came together into their bodies in this world, they either found affinity or found discord in accordance to what they were created as: so the good ones incline to the good ones, and the evildoers incline to evildoers.'” (‛Awnul-Ma’bood 9/2117)
I (Shaikh Rabee’) say:
So we warn the Salafi youth from mixing with ahlul-Ahwā’ and getting close to, and friendly with them, and putting trust in them. So learn from the Salaf; from those who were deceived by their own souls (by relying on their own abilities) where one of them would think that he could guide the people of misguidance, return them back from their deviation and misguidance, but he became bedazzled, confused and uncertain, and then fell into the embrace of ahlul-bid‛ah.
There has preceded the experiences from the dawn of Islamic history: their were those from the children of the Sahābah who gave support to Ibn Saba’ (the founder of the Shee’ah) and thus they fell into misguidance.
There were those from the sons of the Sahābah and the Tābi‛een who gave their support to al-Mukhtār Ibn Abee ‛Ubayd, and fell into misguidance.
Even in this era, there are people who give their support to many of the politicised misguided callers and the leaders of innovation and they fell into the snares of the people of misguidance.
There are very many people like this, but I will mention here the story of ‛Imrān Ibn Hittān. He used to be from ahlus-Sunnah and he became enchanted with a woman from the Khawārij. So he became intent upon marrying her and then guiding her to the Sunnah, so he married her. Thereafter she caused him to fall into innovation. He wished to guide her, yet he went astray due to her.
There are so many from those who ascribe to the Salafi manhaj and they say: “I will enter alongside ahlul-ahwā’ in order to guide them”, and then he falls into their traps.
‛Abdur-Rahmān Ibn Miljim and ‛Imrān Ibn Hittān – both of them desired the Sunnah, and yet both fell into misguidance. The evil of ‛Abdur-Rahmān Ibn Muljim led him to kill ‛Alee (radiyallāhu ‛anhu) – and the evil of ‛Imrān Ibn Hittān led him to praise this assassin of ‛Alee (radiyallāhu ‛anhu)- and we ask Allāh for wellbeing. ‛Imrān Ibn Hittān said: “The striking of the sword from one who was pious; he did not intend but to reach the pleasure of the Owner of the Throne; I think about him from time to time and I consider him to be the most faithful/best of creation with Allah in the weighing of the deeds…” until the end of these foul lines which he wrote in praise of this criminal, Ibn Miljim .
May Allah bless you.
Then there is that with befell ‛Abdur-Razzāq as-San‛ānee (d. 211H) who was from the imāms of hadeeth. He was deceived by the worship and abstemiousness (zuhd) of Ja’far Ibn Sulaimān ad-Duba’ee – he become very close to him and so fell into the snares of Shi’ism.
Also Abu Dharr al-Harawee – a narrator of the Saheeh. He was an eminent scholar of hadeeth. He was deceived by a saying that was uttered by ad-Dāraqutnee in praise of al-Bāqilānee. He was carried by this saying in praise of al-Bāqilānee until he fell into the snares of the Ashā’irah and then became a caller from the callers of the Ash‛ariyyah. And due to him the Ash‛aree doctrines spread throughout the Arab Maghrib (North Africa: Morocco, etc.). The people of Morocco became close and friendly towards him; they would come to him and visit him. He propagated the Ash‛aree doctrine amongst them. They accepted him and at that time, they did not know except the Salafi Manhaj. He established for them an evil sunnah – and we ask Allah for wellbeing.
The Prophet (ﷺ) said:
من دعا إلى هدىً كان له من الأجر مثل أجور من تبعه لا ينقص من أجورهم شيئاً
ومن دعا إلى ضلالة كان عليه من الوزر مثل أوزارهم إلى يوم القيامة لا ينقص من أوزارهم شيئاً
“Whoever invites to guidance, then there is for him the reward like unto the reward of those who followed him – there being no reduction in their reward at all. Whoever invites to misguidance, then there is for him the burden of sin like unto the burden carried by those who followed him until the Day of Judgement – there being no reduction in their burden of sin at all.”
Al-Bayhaqee was deceived by the people of misguidance such as Ibn Fawrak and those similar to him. He used to be from the eminent scholars of hadeeth and then he fell into Ash‛ariyyah.
It is also possible that there is an ignoramus who trusts his own-self (i.e. his own abilities) and he is deceived by that; he has no knowledge to protect himself with. So this one is a hundred times more likely to fall into bid‛ah than those scholars we have mentioned.
In these times there are many numerous examples of those who we used to know to be upon the Salafi Manhaj, but when they mixed with with ahlul-bid‛ah, then went astray. That is because ahlul-bid‛ah have methods, and they have vigour, and they have ways and means that maybe the Shayāteen of the past didn’t even know of. So nowadays ahlul-Bid‛ah are acquainted with these methods and ways, and how to deceive the people. So from the methods employed by ahlul-ahwā’ in these times we have [as they say]: ‘that you should read and take the truth [from anyone] and leave the falsehood’. Many of the youth do not even know know the truth from falsehood, and cannot distinguish between truth and falsehood. So he falls into falsehood thinking it to be the truth, and he rejects the truth thinking it to be falsehood. So the affairs are inverted in his viewpoint, just as Hudhayfah (radiyallāhu ‛anhu) stated:
“Indeed misguidance, utter misguidance is that you reject what you used to affirm, and that you affirm what you used to reject.”
So you see this circulating now in the arena and domain of Salafiyyah. Māshā’ Allāh, you don’t sense it until the miskeen [who has no knowledge] turns and fights against ahlul-Sunnah such that: what used to be evil to him becomes good and what used to be good to him becomes evil. So this is indeed utter misguidance. So we warn the Salafi youth from being deceived by ahlul-Bid‛ah or trusting them.
Written by: [Al-‛Allāmah] Rabee’ Ibn Hādee al-Madkhalee (حفظه الله)
13th Safar 1438