Friday, 14 June 2013



It goes without saying that partisanship and fanaticism are interwoven, one cannot be separated from the other, because the result of partisanship is fanaticism. If partisanship is found, then it is inevitable that bigotry will coexist. And that which the scholars use as a basis is that every person who does partisanship and differs, then it is inevitable that we close its door, and that the end does not justify the means with us, that is, with us Muslims, but the means justifies the end.       
                                   SIGNS OF PARTISANSHIP IN AN INDIVIDUAL   

After it is clear that partisanship in Islam is forbidden and that it results in fanaticism, the souls will learn without a doubt the distinctive qualities of the one who adorns himself with partisanship.
I shall now point out some signs that can be recognized in a partisan whether he is a leader or a follower and they are:
1 His affiliation with a group or specific society with a specific methodology, differing from the methodology of the pious predecessors and the people of hadeeth like The Muslim Congress(TMC) and Jamma’at at-Tadaamun in Nigeria and Jamaa’atu Tableegh, and his helping his group or society in truth or falsehood. And concerning Jamaa’atu Tableegh, many foolhardy youths utilize the fataawa of some of the people of knowledge especially that of Sheikh Muhammad bn Saalih Al-Uthaymeen, may Allah have mercy on him when he praised them because the Kuffaar accepted Islam from their hands, and the sinners repented due to their efforts, and their cheerful faces, and these are some of the things the Sheikh praised Jamaa’atu Tableegh for. I say: these are not specific to Jamaa’atu Tableegh alone but Allah grants it for any of His slaves He wishes. For how many a prophet did no single soul submit to Islam at his hands, and how many a sinner did not repent due to his advice?  And the best evidence is our Prophet Muhammad with his uncle, the father of Imam Alee, may Allah be pleased with him, Abu Taalib whom the Prophet strived his utmost to call him to guidance but he was not guided as was in the decree of Allah before, that he would not be guided, for the matter of guidance is from Allah and not in the hands of anybody. Then the Sheikh corrected his statement about Jamaa’atu Tableegh with numerous statements some of which are: “…however they have little knowledge and understanding of the religion”. I say, what could be worse than this? Especially one who takes it upon himself to call others to Allah, glorified and exalted is He. And possessing knowledge is a prerequisite to calling others to Allah as Allah says: Say (O Muhammad ):”This is my way; I invite unto Allah (i.e. to the Oneness of Allah-Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e. to the oneness of Allah-monotheism) with sure knowledge. (Q12:108). And it is not possible that a man be a caller to Islam until he is an Aalim (Scholar) in what he is calling to, and it is compulsory on the callers that they learn first and act on what they learn, then call the people”. End quote. And this statement manifests the reality of the Tableeghs in Saudi Arabia, then if this is their reality, then what about the Tableeghs in other countries and non Arab-speaking countries. And it is an amazing thing, what the Tableeghs are upon especially in Nigeria. They have uneducated and fanatic adherents. And what is even more surprising is there renouncing of true knowledge, just as one of them said, and I choose not to mention his name: “How much knowledge did the Prophet  have before the beginning of his call to Islam!?”
Verily this statement makes my skin crawl because I have never heard the likes of this statement, and that which we hear also is the statement: “How much knowledge did the Sahaaba have before calling to Islam?” this is an indication of the ignorance such people have of the religion. And a mention of what the Jamaa’atu Tableegh are upon of their principles, part of which is knowledge, even though in reality it is knowledge of assembling people to their group, and not the knowledge of the Sharee’ah which stems from the Qur’an and the Sunnah and what the pious predecessors were upon. And we also mentioned earlier that among the principles of the Mu’tazilah is Adl although there is no justice in them when they deny Qadar, and there is no Tawheed in them while they deny the attributes of Allah, and there is no commanding of good and forbidding of evil in them while they revolt against their leaders.
2 His sitting and walking with one of the aforementioned groups or other than them from the people of deviation in aqeedah and actions, whether it is a group or an individual, following or being followed. Because Al-Mustapha said: “souls are like recruited soldiers, what is good from them is agreed upon and what is wrong from them is differed upon.
3 His avoidance and denial of the callers of what the people of the narrations are upon, and his denial in obeying Allah and His messenger and the leader of the Muslims, and walking on the path of the Salaf.
4 His criticism of Ahlus-Sunnah and turning his face when he hears reprimand of partisanship of the time and the companions of secret organizations and hidden coalitions.
5 And from the signs of partisanship is their strong love for songs (nasheeds) and theatrical performances, and their passionate urge of it and its adherents, and most of the traits found in the ranks of The Muslim Brotherhood is their love for their judges, and their party of wretched youths who are deluded, and among the women, the weak and deluded, may Allah return all of them to the truth. And these songs and nasheeds are a remnant of the ways of the Sufis which is present among the ikhwaani muslimeen and their groups due to the differences between them. And for this reason, Sheikh Saalih Al-Fawzaan, may Allah preserve him, was asked about the mention of many Islamic nasheeds and he answered: “this nomenclature is not correct, it is a new name and there is nothing called ‘Islamic nasheed’ among the books of the Salaf, and the people of knowledge hardly considered their statements, and what is known is that the sufis took nasheeds as a part of the religion and they listened to it, and in our times when different groups have emerged, it has become an issue for every group, songs for stirring up emotions and hence were named Islamic nasheeds. This name is not correct and as such, it is not permissible to take these nasheeds as a part of Islam, and spreading it amongst the people, and with Allah is all success.
Also, Sheikh Ahmad bn Yahya bn Muhammad An-Najmee, may Allah have mercy on him said: “the spread of nasheeds night and day, i.e, singing them, and I do not say listening to poetry is haram for verily, the prophet listened to poetry, but these people make as a methodology in these songs a madhhab of which the Sufis are upon, in their singing which stirs up emotions”.
6 And from their signs is that they see that the warning of bid’ah in the religion necessitates denial of assisting the Muslims, that is, they see that if one should speak negatively about the principles in their groups which do not agree with the Qur’an and the Sunnah, that person is trying to cause division in the religion. And they say: ‘”he busies himself with the mistakes of the muslim brotherhood and he keeps quiet about the enemies of the world”. And one of the principles of the muslim brotherhood is: “rebuking hardens the heart”. But where is their adherence to the pious predecessors, among the nation that Allah is pleased with in regard to their innovated stance which deviates from the right way?
7 Their praising and extolling the leaders of their societies and they imagine it is compulsory to attach their hopes on them.
8 And from their signs is the division of the religion into peel and core, that is, they consider some aspects of the religion as primary like prayer and fasting and neglect others saying it is secondary such as keeping the beard and not dragging the lower garment, whereas the above mentioned are all part of the religion of Islam. And it is surprising that these groups busy the people with politics of the time and neglect the politics of the religion. We say: “it is incumbent on you before you start calling people to politics that you first educate the people as regards answering the call of Allah and his messenger by using the Qur’an and the Sunnah”.
9 Their piling of large numbers of people without paying attention to the foundation which this group is built, and their making of a congregation of people, each with a different nature. So, this one is an Ash’aaree and the other is a Maatureedee and the next is a Sufi, and the fourth is a Murji’ee, and maybe a Hizbee and maybe a Takfeeree who adheres to the methodology of the Khawaarij, and they compile corruption in a single unit, and their beliefs are different. This is not so for those who believe in what the pious predecessors believe in and adhere to what they were upon. And from the principles of the Salafee call is: “…education and knowledge before piling large numbers”. While the deviant groups use the erroneous principle: “let us unite on what we agree on and excuse each other in our differences”, and this principle is in opposition to the sharee’ah.
10 Secrecy in actions: And among the traits of Hizbiyyah is practicing secrecy in actions of da’wah. And among the signs of the people of misguidance is their meeting in secret hiding from the eyes of the people, saying things in secret which they cannot say in the open and likewise doing things in secret which they cannot do in the open, so they are like a two-faced mole and the Prophet said: “verily, the worst of people are the double-faced people who come to these with a face and to those with another face”. Whoever reads the history of the people of knowledge will find that this was not their way. Imam Al-Qurtubi said: “the two faced person is the worst of people, for his case is like the hypocrite causing corruption on the earth”.
We should know that the aqeedah of the people of innovation and their statements does not manifest except with a strong authority, or a stubborn devil assisting them, deceiving the people with their innovations. Or compelling the people with his sword or his whip or helping them with wealth in order to deviate from the path of Allah, strongly devoted to his innovation causing the Muslims to turn on their heels in face of the enemy after their love for the obedience of Allah. We ask Allah for safety from these people.
  And a speaker amongst them said: “…secret da’wah is established in the actions of the prophet SAW when he called the people in secret in Makkah. The answer to this is in a number of angles:
1 This evidence is false because the Prophet was commanded to proclaim the religion and manifest it as Allah says: “therefore proclaim openly (monotheism) that which you are commanded and turn away from Al-Mushrikoon (polytheists, idolaters, disbelievers, etc) {Q15:94}. So the Prophet preached Islam openly in Makkah and bore with patience the harm of the idolaters. This shows that secrecy in calling to Islam is forbidden because the command of something prohibits the opposite. And Ibn Abee Aasim narrated in ‘As-Sunnah’ from Ibn Umar RA that he said: A man came to the Prophet and asked him for advice and the Prophet SAW said: “Worship Allah and do not associate any partner with obey your Muslim ruler and proclaim and beware of secrecy”.1
And from Zaid bn Aslam Al-‘Adawee, from his father who said: “News reached Umar bn Khataab that a group of people would gather in the house of Faatimah RA, and he went to her and said: “O daughter of the Messenger of Allah SAW, no one is dearer to us amongst the people than your father, and no one after your father is dearer to us than you, and it has reached me that these people gather in your presence, and by Allah! If this reaches me again I shall burn the house with them. So when they came to Faatimah, she said verily Ibn Khataab said so and so, and verily, he will do it, so they departed when Abu Bakr was pledged as Ameer.1

1 Classed as daeef (weak) by AL-Albaanee   M
And from Al-Awza’ee, he said: Umar bn Abdul-Azeez said: “If you see a people discussing something in their religion, with the exclusion of the masses, then this is the foundation of misguidance2
And Muhammad bn Nadr Al-Haarithee said: “The people of desires adopt misguidance and they destroy guidance so beware of them”.3
I say: “And from their methodology in their establishment of misguidance and destroying guidance is their practice of secrecy in their da’wah.

 1 Reported from Ibn Abee Shaybah in “Al Musaanaf” and Ibn Abee Aasim in Al-Mudhakkir wa tahkeer wa dhikr with a saheeh isnad. And taken from the book Al amr bi luzuum jamaatil-muslimeen of Ibn Barjis page54
2 Imam Ahmad reported it in Az-Zuhd and Ad-Daarimee in his sunan  number 51, and Laalikaee in shahr usool I’tiqaad Ahl-Sunnah and Ibn abd barr in “jaami bayaan al-ilm wa fadlihi” and Al-Bayhaqee in As-sunan
3 Abu Naeem reported it in Al-hilyah 8/218, check Al-intiqaadaat Al-ilmiyyah
The second angle is that the speaker thinks that the ummah has fallen into a time like the first period of his SAW call in Makkah and I say: praise be to Allah that we are not in a time like the period of ignorance of old, nay, we are in good and well being, and none says that we are in a period of ignorance like that of old except that one is bent on takfeer, and his heart is filled with rage upon the ummah.
The third angle is: the speaker does not distinguish between secret da’wah and concealment from the enemy due to necessity, and concealment from the enemy was one of the actions of the Messenger, and the evidences are many like the story of the submission of ‘Amr bn ‘Absa, may Allah be pleased with him, when he said: “I was in ignorance, I thought the people in ignorance, and were upon nothing, and they worshipped idols, and then I heard of a man in Makkah proclaiming. So I mounted my mount and proceeded to him and there he was in concealment, bold and daring to his people”. Muslim reported the hadith. And this hadeeth is an evidence that the Prophet concealed himself from his enemy when necessary, and it is not an evidence that the Prophet practiced secrecy in his call.
Fourthly, about secrecy in the da’wah of the Prophet is a mere assumption and hypothesis. He used to call the people and urge them on in carrying out good deeds and he did not indicate that a ruler be removed unlike what conspires amongst the secret groups and parties.     

Without wishing to delve too deeply into secrecy in da’wah, therefore, from the above mentioned facts, it is incumbent that one avoids secrecy in calling people to Islam and that issues be made clear to the people without keeping them ignorant about matters in the religion and with Allah is all strength.

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