The Warning of Ahlus-Sunnah, the Salafīs, from Sitting and Mixing with the People of Desires, the Innovators
By Shaikh Rabī’ Ibn Hādī al-Madkhalī (حفظه الله)
Second Edition: May 2017 / Sha’bān 1438 AH
Shaikh Rabee’ is an Imām of Ahlus-Sunnah with many volumes of writings and books that have been published.
Before you is an amazing compilation and commentary by our Shaikh, the eminent Scholar, from the Imāms of Hadīth and Sunnah of the era, the carrier of the banner of Al-Jarh wat-Ta’dīl in this time, Rabī’ Ibn Hādī ʽUmayr Al-Madkhalī (may Allāh preserve him).
In this treatise is a clarification and elucidation of the methodology of the Salaf, Ahlus-Sunnah wal-Jamā’ah, 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 work, one can see the clear mistake committed by those who gather around Ahlul-Bidʽah and sit with them under the guise that they will guide them to the truth. They think they can rectify Ahlul-Bid‛ah, and return them back from their deviation and misguidance by gathering with them and mixing with them – but the reality is that they themselves become bedazzled, confused and uncertain, and then fall into the embrace of Ahlul-Bidʽah as we have seen time and time again. So we ask Allāh for safety and wellbeing.
This treatise should be read and understood well by every caller to Salafiyyah in these times, so he is not deceived into thinking that by gathering together and mixing with the innovators and the people of Hizbiyyah that he is aiding the Salafī da’wah and strengthening it. Rather, he should know that he is harming the da’wah, falling into opposition of the Salafī manhaj, harming his own trustworthiness with Ahlus-Sunnah and endangering his religion by falling into the snares of the people of misguidance.
Abū Khadeejah ʽAbdul-Wāhid
Sha’bān 1438AH / May 2017
Pivotal Quotes from the Treatise
“So these are thirteen scholars from a gathering of a hundred and sixty five scholars of the Sunnah: all of them warned from sitting and mixing with Ahlul-Bid‛ah. And each of their statements is built upon the Prophetic texts that encompass warning from, mixing with, and showing affection to Ahlul-Bid‛ah and Ahlul-Ahwā’…”
“So we warn the Salafī 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 Salafī manhaj who say: ‘I will enter alongside Ahlul-Ahwā’ in order to guide them’, and then fall into their traps…”
“[There were] those who were deceived by their own souls [reliant on their own abilities] where one of them would think that he could guide the people of misguidance, and return them back from their deviation and misguidance. Instead 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 whom we used to know to be upon the Salafī Manhaj, but they mixed with with Ahlul-Bid‛ah, and then went astray. That is because Ahlul-Bid‛ah have methods, and they have vigour, and they have ways and means that maybe the devils of the past did not even know of…”
“There is that which befell ‛Abdur-Razzāq As-San‛ānī (d. 211H) who was from the great scholars of hadīth. He was deceived by the worship and abstemiousness (zuhd) of Ja‛far Ibn Sulaimān Ad-Duba’ī. He became very close to him and so fell into the snares of Shī‛ism…”
“It is also possible that there is an ignoramus who trusts himself and his own abilities and he is deceived by that. He has no knowledge to protect himself with. So he is a hundred times more likely to fall into bid‛ah than the scholars we have mentioned…”
The Text of the Book
All praise is due to Allāh, and may the peace and blessings of Allāh be upon the Messenger of Allāh, his Companions and those who follow his guidance. To proceed: Indeed the best of guidance is the guidance of Muhammad (صلى الله عليه وسلم), 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 innovation such as: mixing with Ahlul-Bid‘ah, sitting in their gatherings and showing them affection. Allāh (the Most High) stated:
لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ أُولَٰئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ أُولَٰئِكَ حِزْبُ اللَّهِ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ
“You will not find a people who believe in Allāh and the Last Day having affection for those who oppose Allāh and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. He has inscribed upon their hearts faith and supported them with spirit from Himself. And Allāh will admit them into gardens beneath which rivers flow, wherein they will abide eternally. Allāh is pleased with them, and they are pleased with Him. They are the party of Allāh. Unquestionably, the party of Allāh are the successful.”
وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُم مِّن دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنصَرُونَ
“And incline not towards those who do wrong, lest the Fire should touch you, and you have no protectors other than Allāh, nor would you then be helped.”
There are also numerous Prophetic texts that warn against the gatherings of Ahlul-Bid‛ah:
1. Allāh’s Messenger (صلى الله عليه وسلم) stated:
المَرْءُ مَعَ مَنْ أَحَبّ
“A man is alongside the one whom he loves.”
2. Allāh’s Messenger (صلى الله عليه وسلم) said:
المَرْءُ عَلَى دِينِ خَلِيلِه
“A man is upon the religion of his friend.”
3. Allāh’s Messenger (صلى الله عليه وسلم) said:
الأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ, فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ, وَمَا تَنَاكَرَ مِنْهَا اخْتَلَفَ
“The souls are like gathered troops; those that were [created to be] acquainted with each other will come together [in this world]. And those that were [created to be] averse to each other will differ and oppose one another [in this world].”
4. Allāh’s Messenger (صلى الله عليه وسلم) said:
مَثَلُ الْجَلِيسِ الصَّالِحِ وَالسَّوْءِ كَحَامِلِ الْمِسْكِ وَنَافِخِ الْكِيرِ, فَحَامِلُ الْمِسْكِ إِمَّا أَنْ يُحْذِيَكَ, وَإِمَّا أَنْ تَبْتَاعَ مِنْهُ, وَإِمَّا أَنْ تَجِدَ مِنْهُ رِيحًا طَيِّبَةً, وَنَافِخُ الْكِيرِ إِمَّا أَنْ يُحْرِقَ ثِيَابَكَ, وَإِمَّا أَنْ تَجِدَ رِيحًا خَبِيثَةً
“The likeness of good companionship and bad companionship is like the seller of perfume and the blower of the bellows of the blacksmith. As for the musk seller, either he will give you some of his scent, 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 shall acquire a foul odour.”
The consensus (ijmā’) of the Scholars in their enmity towards Ahlul-Bid‛ah and their boycotting of them:
Imām Al-Baghawī (d. 535H) stated in Sharhus-Sunnah (1/227) under his commentary of the story Ka‛b Ibn Mālik, Mirārah Ibnur-Rabī’ and Hilāl Ibn Umayyah: “And there has already transpired the speech of the Sahābah, the Tābiʽūn, then those who followed them, from the scholars of the Sunnah, that they united and agreed upon having enmity towards Ahlul-Bid‛ah and to boycott them.”
And now: The speech of a body of Scholars in addition to what has preceded above of Quranic verses, Prophetic sayings and the consensus of the Sahābah and the righteous Salaf:
Abu Hātim Ibn Hibbān (d. 354H) stated under the chapter: “The mention of encouragement in keeping company with good people and the rebuke of associating with evildoers” alongside the hadīth: “The similitude of good 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. Whoever associates with evildoers 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 come under suspicion. 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. 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 causes malice and hatred. The love of [an evildoer] will not last, and he will not fulfil his covenant.
And the happiness of a person is found in four things: that his wife is agreeable, that his son is pious, that his brothers are righteous, and that his sustenance is in his land.
So every companionship [or association] wherein a person does not attain benefit, then the company of a dog is better than associating with him. Whoever accompanies a person of evil, then he is not safe, just like the one who enters a place of evil comes under suspicion.”
Al-Imām Al-Hāfidh Abu ‛Abdullāh ‛Ubaidullāh Ibn Muhammad Ibn Muhammad Ibn Hamdān Ibn Battah (d. 387) in his book “Al-Ibānah ‛an Sharī’atil-Firqatin-Nājiyah wa Mujānabatil-Firaq al-Madhmūmah”, under the heading: “A warning from associating with a people who sicken the hearts and corrupt the Īmān” brought forth a large number of texts from number (359) to (524). So I have chosen from them the following:
حَدَّثَنَا أَبُو الْقَاسِمِ حَفْصُ بْنُ عُمَرَ قَالَ: حَدَّثَنَا أَبُو حَاتِمٍ , قَالَ: حَدَّثَنَا الْمُعَلَّى , قَالَ: حَدَّثَنَا وُهَيْبٌ , عَنْ أَيُّوبَ , عَنْ أَبِي قِلَابَةَ , قَالَ أَبُو حَاتِمٍ: وَحَدَّثَنَا أَبُو يَزِيدَ الْخَرَّازُ قَالَ: حَدَّثَنَا ابْنُ عُلَيَّةَ, عَنْ أَيُّوبَ عَنْ أَبِي قِلَابَةَ, قَالَ: 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].”
حَدَّثَنَا أَبُو بَكْرٍ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الْبُسْرِيِّ التَّمِيمِيُّ بْنُ أَبِي حَازِمٍ الْكُوفِيُّ قَالَ: حَدَّثَنَا ابْنُ أَبِي غِيَاثٍ , قَالَ: حَدَّثَنَا أَبُو سَعِيدٍ , قَالَ: حَدَّثَنَا أَبُو خَالِدٍ , عَنْ عَمْرِو ابْنِ قَيْسٍ , قَالَ: كَانَ يُقَالُ: 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.”
أَخْبَرَنِي مُحَمَّدُ بْنُ الْحُسَيْنِ, قَالَ: حَدَّثَنَا جَعْفَرُ بْنُ مُحَمَّدٍ أَبُو بَكْرٍ الْفِرْيَابِيُّ, قَالَ: حَدَّثَنَا أَبُو بَقِيٍّ هِشَامُ بْنُ عَبْدِ الْمَلِكِ الْحِمْصِيُّ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ حَرْبٍ, عَنْ أَبِي سَلَمَةَ سُلَيْمَانَ بْنِ سُلَيْمٍ , عَنْ أَبِي حُصَيْنٍ, عَنْ أَبِي صَالِحٍ, عَنِ ابْنِ عَبَّاسٍ قَالَ: لَا تُجَالِسْ أَهْلَ الْأَهْوَاءِ, فَإِنَّ مُجَالَسَتَهُمْ مُمْرِضَةٌ لِلْقُلُوبِ
[Ibn Battah with his chain of narration] to Ibn Abbās (d. 68H), who said: “Do not sit with the People of Desires, for their gatherings are a sickness for the hearts.”
حَدَّثَنَا أَبُو الْقَاسِمِ حَفْصُ بْنُ عُمَرَ قَالَ: حَدَّثَنَا أَبُو حَاتِمٍ , قَالَ: حَدَّثَتُ عَنْ بَقِيَّةَ بْنِ الْوَلِيدِ , قَالَ: حَدَّثَنِي سُلَيْمَانُ بْنُ سُلَيْمٍ , عَنْ حَبِيبٍ , عَنْ أَبِي الزَّرْقَاءِ , عَنِ الْحَسَنِ , قَالَ: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.”
حَدَّثَنَا أَبُو حَفْصٍ عُمَرُ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنَا أَبُو حَاتِمٍ , قَالَ: حَدَّثَنَا أَحْمَدُ ابْنُ يُونُسَ , قَالَ: أَخْبَرَنَا زَائِدَةُ , عَنْ هِشَامٍ , قَالَ: كَانَ الْحَسَنُ وَمُحَمَّدٌ يَقُولَانِ: لَا تُجَالِسُوا أَصْحَابَ الْأَهْوَاءِ , وَلَا تُجَادِلُوهُمْ , وَلَا تَسْمَعُوا مِنْهُمْ
[Ibn Battah with his chain of narration] to Al-Hasan [Al-Basrī] and Muhammad [Ibn Sīrīn] (d. 110H) that they said: “Do not sit with the people of desires, and do not argue with them and do not listen to narrations from them.”
حَدَّثَنَا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ مَخْلَدِ بْنِ حَفْصٍ الْعَطَّارُ قَالَ: أَمْلَا عَلَيْنَا يَعْقُوبُ ابْنُ إِبْرَاهِيمَ قَالَ: حَدَّثَنَا سَعِيدُ بْنُ عَامِرٍ , قَالَ: سَمِعْتُ جَدَّتِي أَسْمَاءَ تُحَدِّثُ قَالَتْ: دَخَلَ رَجُلَانِ عَلَى مُحَمَّدِ بْنِ سِيرِينَ مِن أَهْلِ الْأَهْوَاءِ. فَقَالَا: يَا أَبَا بَكْرٍ نُحَدِّثُكَ بِحَدِيثٍ. قَالَ: لَا, قَالَا:فَنَقْرَأُ عَلَيْكَ آيَةً مِنْ كِتَابِ اللَّهِ. قَالَ: لَا , لِتَقُومَانِ عَنِّي, أَوْ لَأَقُومَنَّز
[Ibn Battah with his chain of narration] to Asmā who said: “Two men from Ahlul-Ahwā came to Muhammad Ibn Sīrīn 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 Allāh’s Book to you?’
He responded: ‘No! Either you will get up and leave or I shall get up and leave!’”
أَخْبَرَنِي أَبُو بَكْرٍ مُحَمَّدُ بْنُ الْحُسَيْنِ قَالَ: حَدَّثَنَا الْفِرْيَابِيُّ , قَالَ: حَدَّثَنَا أَبُو الْخَطَّابِ زِيَادُ بْنُ يَحْيَى قَالَ: حَدَّثَنِي سَعِيدُ بْنُ عَامِرٍ , قَالَ: حَدَّثَنَا سَلَّامُ بْنُ أَبِي مُطِيعٍ: 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 Abī Mutīʽ who said: A man from the People of Desires said to Ayyūb As-Sakhtiyānī (d. 131H): “O Abu Bakr! I would like to ask you about a word.”
Ayyūb replied whilst illustrating with his index finger: “Not even half a word! Not even half a word!”
أَخْبَرَنِي أَبُو الْقَاسِمِ عُمَرُ قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ , قَالَ: حَدَّثَنَا أَبُو بَكْرٍ الْمَرُّوذِيُّ , قَالَ: حَدَّثَنَا أَبُو بَكْرِ بْنُ خَلَّادٍ الْبَاهِلِيُّ , قَالَ: 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 Saʽīd Al-Qattān (d. 198H) who said: “When Sufyān Ath-Thawrī (d. 161H) entered Basrah he started to look into the affair of Ar-Rabī’ Ibn Subayh and his station with people. So he asked: “What is his creed?”
They replied: “His creed 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 Qadarī.”
The Shaikh (Ibn Battah) said: “May Allāh’s mercy be upon Sufyān Ath-Thawrī. Indeed he spoke with wisdom and spoke the truth. He spoke with knowledge which is in agreement with the Book and the Sunnah. And [he has spoken] in accordance to what is necessitated by wisdom, perceived with the eyes and known to the people of insight and education. Allāh (the Most High) stated:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِّن دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا وَدُّوا مَا عَنِتُّمْ
“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.”
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 [Ibn Battah] stated:
“Fudail has spoken the truth, may Allāh’s mercy be upon him, for we have witnessed that with our very own eyes.”
أَخْبَرَنِي أَبُو الْقَاسِمِ عُمَرُ بْنُ أَحْمَدَ الْقَصَبَانِيُّ قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ هَارُونَ , قَالَ: 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, فَقَالَ الْأَوْزَاعِيُّ: هَذَا رَجُلٌ يُرِيدُ أَنْ يُسَاوِيَ بَيْنَ الْحَقِّ وَالْبَاطِلِ
[Ibn Battah with his chain of narration] to Mubash-shir Ibn Ismā‛īl Al-Hubulī who said: “It was said to Al-Awzā’ī (d. 157H): ‘A man says: I sit with Ahlus-Sunnah and with Ahlul-Bid‛ah.’
Al-Awzā’ī responded: ‘This man wants to unite truth and falsehood.’”
The Shaikh [Ibn Battah] said:
“Al-Awzā’ī has spoken the truth. I say: This man does not 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 (صلى الله عليه وسلم). Allāh 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.”
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي حَازِمٍ , قَالَ: حَدَّثَنَا أَبُو جَعْفَرٍ الْحَضْرَمِيُّ , قَالَ: حَدَّثَنَا مَسْرُوقُ بْنُ الْمَرْزُبَانِ, قَالَ: 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 give a person of bid‛ah access to your hearing so he pours into it that which you have no ability to remove from your heart [afterwards].”
حَدَّثَنَا أَبُو عَلِيٍّ مُحَمَّدُ بْنُ إِسْحَاقَ الصَّوَّافُ قَالَ: حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ نَصْرٍ قَالَ: 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’īl At-Tūsī who said: Ibn Al-Mubārak (d. 181H) said to me: “Make your gatherings with the poor and needy, and beware of sitting with a person of bid‛ah.”
So these are thirteen scholars from a gathering of one hundred and sixty five scholars of Sunnah. All of them warned from accompanying and mixing with Ahlul-Bid‛ah. All of these stem from 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-Khattābī (d. 388H) in his “Sharh Sunan Abī Dāwūd” has an explanation of the saying of the Prophet (صلى الله عليه وسلم): “Do not accompany except a believer, and none should eat your food except one who is pious.” Al-Khattābī said: “He (صلى الله عليه وسلم) warned from accompanying 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 and drinking with him.”
Al-Khattābī also stated in his explanation of the hadīth: “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 in accordance to how they were created: either conformity with one another, or being in discord with one another depending upon their innate disposition. 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 evil sinner feels affection towards one like himself and he is pleased with his deeds and turns away from one who is the opposite to him.”
Imām Abul-Qāsim Hibbatullāh Ibn Al-Hasan Ibn Mansūr Al-Lālikā’ī (d. 418H) included in his book, “Sharh Usūl Iʽtiqād Ahlis-Sunnah wal-Jamāʽah” numerous narrations from many scholars of the Sunnah, from narration number (231) through to (313). From those reports we have the following:
أَخْبَرَنَا الْحَسَنُ بْنُ عُثْمَانَ, قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ الْحَسَنِ, قَالَ: حَدَّثَنَا بِشْرُ ابْنُ مُوسَى , حَدَّثَنَا سَعِيدُ بْنُ مَنْصُورٍ, 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’ī 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’ī (d. 418H) with his chain of narration] to Thābit Ibn ‛Ajlān, who said: “I reached Anas Ibn Mālik, Ibn Musayyib (d. 94H), Hasan Al-Basrī (d.110H), Sa‛īd Ibn Jubair (d. 95H), Ash-Sha‛bī, Ibrāhīm An-Nakha‛ī (d. 96H), ‛Atā Ibn Abī Rabāh (d. 114H), Tāwūs (d. 106H), Mujāhid (d. 104H), ‛Abdullāh Ibn Abī Mulaikah (d. 117H), Az-Zuhrī (d. 124H), Mak-hūl (d. 112H), Al-Qāsim Abū ‛Abdur-Rahmān, ‛Atā Al-Khurasānī (d. 135H), Thābit Al-Bunānī (d. 120H), Al-Hakam Ibn ‛Utbah, Ayyūb As-Sakhtiyānī (d. 131H), Hammād, Muhammad Ibn Sīrīn (d. 110H), Abū ‛Āmir – and he reached Abū Bakr As-Siddīq, Yazīd Ar-Raqāshī (d. 119H) and Sulaymān Ibn Mūsā: ‘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’ī in clarification of the methodology of the Salaf and their stances towards Ahlul-Bidʽah and Ahlul-Ahwā’.
Imām An-Nawawī said regarding the the hadīth that has preceded, “The likeness of good companionship…”
“This hadīth has within it the virtues of the gatherings of the righteous, and the people of goodness, lofty manners, fine etiquette and conduct, piety, knowledge and noble behaviour. And in it is 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.”
Shaikhul-Islām Ibn Taymiyyah (d. 728H) said: “As for the Rāfidī, he does not accompany anyone except that he employs hypocrisy with him because the religion that is in his heart, is a corrupt religion that incites within him lying and treachery, and to trick the people and have evil intent towards them. 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 Rāfidī. Signs of hypocrisy are manifest in his face and 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. [This is] 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 Allāh, 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.
Allāh, 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.”
They are furthest of the sects of Islam from receiving support, and the foremost in treachery. It is known that they are the closest of the sects of Islām 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.
Allāh’s Messenger (صلى الله عليه وسلم) said:
الأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ, فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ, وَمَا تَنَاكَرَ مِنْهَا اخْتَلَفَ
“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 Masʽūd said:
اعتَبرُوا النَّاسَ بِأَخدانهم
“Make consideration of the people by way of their 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. This is due to what the Rāfidah have with them of hypocrisy, and hypocrisy has branches as occurs in a hadīth reported in the two Sahīhs from the Prophet (صلى الله عليه وسلم) that he said:
أربع من كن فيه كان منافقا خالصا, ومن كانت فيه خصلة منهن كانت فيه شعبة من النفاق حتى يدعها: إذا حدث كذب, وإذا اؤتمن خان, وإذا عاهد غدر, وإذا خاصم فجر
“Whoever has four traits within him, then he is a pure hypocrite. Whoever has one trait from them, then he has within him a branch of hypocrisy until he leaves it. So 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.”
Shaikhul-Islām Ibn Taymiyyah also said: “Companionship, association and brotherhood is not permitted except with the people who are obedient to Allāh, the Most High, upon the intent of Allāh. This is proven by the hadīth which is reported in the Sunan:
لاَ تُصَاحِبْ إِلاَّ مُؤْمِنًا وَلاَ يَأْكُلْ طَعَامَكَ إِلاَّ تَقِيٌّ
“Do not accompany except a believer, and none should eat your food except one who is pious.” And likewise the hadīth:
الرَّجُلُ عَلَى دِينِ خَلِيلِهِ فَلْيَنْظُرْ أَحَدُكُمْ مَنْ يُخَالِلُ
“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.””
Imām Ash-Shātibī stated after mentioning the narrations that warn against Ahlul-Bid‛ah: Yahyā Ibn Abī Kathīr 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 what you used to know.”
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 that your hearts will turn to heresy.”
There are numerous narrations like this, and they are supported by that which is reported from the Prophet (صلى الله عليه وسلم): “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. Then a person of desires throws into that some affair 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 then when he returns to what he knew previously [to be correct] he finds it obscure. 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. So he continues forth alongside the one who is destroyed.”
Al-Hāfidh Ibn Hajr stated: “There is in the hadīth [regarding the companionship of the perfume seller and the blower of the bellows] a forbiddance from 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.”
As-San‛ānī said during his explanation of the same hadīth [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 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 Prophet (صلى الله عليه وسلم) encouraged with distancing oneself from evil companionship and to draw close to good companionship. ‛Alī 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!”
Al-‛Adhīm Abādī said: “In this hadīth [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. 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.”
Al-ʽAdhīm Abādī 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 are those who are the party of Allāh 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 whose opposite is the rejection [of one another]. 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 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-Nawawī stated: ‘The meaning of the Prophet’s (ﷺ) saying ‘the souls are gathered troops,’ is that they are gathered together, [either] united, or [united] in differing categories. As for being acquainted with one another, then this is concerning an affair that Allāh has created them upon. It is said: It is an agreement in terms of characteristics that Allāh has 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 whichever were distant [and dissimilar], then they repelled and differed.’
Al-Khattābī and others stated regarding the affinity of the souls: ‘It is that which Allāh created them upon of happiness or wretchedness in the beginning. The souls were of two opposing groups: so when they came together in 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.’
Al-Mundhirī said, ‘And Muslim reported it also from the hadīth of Suhayl Ibn Abī Sālih from Abū Hurayrah.’”
I (Shaikh Rabee’ bin Hādi) say:
So we warn the Salafī youth from mixing with Ahlul-Ahwā’ and getting close to them, and being friendly with them, and putting trust in them. So learn from those who preceded us; from those who were deceived by their own souls 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 have preceded experiences from the dawn of Islamic history. There were those from the children of the Sahābah who trusted Ibn Saba’ (the founder of the Shī‛ah) and thus they fell into misguidance.
There were those from the sons of the Sahābah and the Tābi‛īn who gave their support to Al-Mukhtār Ibn Abī ‛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 many, 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 Salafī manhaj and they say: “I will enter alongside Ahlul-Ahwā’ in order to guide them”, and then they 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 Miljim led him to kill ‛Alī – and the evil of ‛Imrān Ibn Hittān led him to praise this assassin of ‛Alī. We ask Allāh for well-being. ‛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 of creation with Allāh in the weighing of the deeds…
How honourable are a people whose dwelling is the bellies of birds…
Their religion was not spoiled by transgression and injustice.”
He continues until the end of these foul lines which he wrote in praise of this criminal, Ibn Miljim [the murderer of ‛Alī Ibn Abī Tālib].
May Allāh bless you. Then there is that with befell ‛Abdur-Razzāq as-San‛ānī (d. 211H) who was from the Imāms of Hadīth. He was deceived by the worship and abstemiousness (zuhd) of Ja‛far Ibn Sulaimān Ad-Duba‛ī. He become very close to him and so fell into the snares of Shī‛ism.
Also Abu Dharr Al-Harawī, a narrator of the Sahīh. He was an eminent scholar of hadīth. He was deceived by a saying that was uttered by Ad-Dāraqutnī in praise of Al-Bāqilānī. He was carried by this saying in praise of Al-Bāqilānī 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‛arī 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‛arī doctrine amongst them. They accepted him and at that time, they did not know except the Salafī Manhaj. He established for them this evil path. We ask Allāh for wellbeing.
The Prophet (صلى الله عليه وسلم) 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 – whilst there is 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 – whilst there is no reduction in their burden of sin at all.”
Al-Bayhaqī 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 hadīth and then he fell into Ash‛ariyyah.
It is possible that there comes forth an ignoramus who trusts himself and is deluded 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 Salafī 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 devils of the past did not 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 is their saying ‘that you should read and take the truth [from anyone] and leave the falsehood’. Many of the youth do not even know the truth from falsehood, and cannot distinguish between truth and falsehood. So they fall into falsehood thinking it to be the truth, and they rejects the truth thinking it to be falsehood. So the affairs are inverted in their eyes, just as Hudhayfah stated:
إن الضلالة كل الضلالة أن تنكر ما كنت تعرف, وتعرف ما كنت تنكر
“Indeed true and 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. It is as Allāh has willed: you do not sense it until the miskīn [who has no knowledge] turns and fights against Ahlus-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 Salafī youth from being deceived by Ahlul-Bid‛ah or trusting them.
[Al-‛Allāmah] Rabī’ Ibn Hādī Al-Madkhalī (حفظه الله)
13th Safar 1438H