Who are the Madkhali's?!?

Deviations of the Madakhilah!!!

The Madaakhilah are the name of a sect which ascribes itself to Salafeeyah. They are named after Rabee’ bin Haadee al-Madkhalee (from the Madkhalee tribe). Just like the Ashaa’irah are named after Abul-Hasan al-Ash’aree (from the Ash’aree tribe).

They have been named other things too.

Jaameeyah: named after Muhammad Amaan al-Jaamee, a scholar from Africa, who started some of the criticisms of scholars, students, and callers early on. I personally don’t like this name, because Muhammad Amaan al-Jaamee is not as well known as Rabee’, nor does he hold as high a place amongst the sect, nor was he as extreme as Rabee’.

Salafeeyah Jadeedah: Neo-Salafeeyah.

Jamaa’at at-Tabdee’ wal-Hijrah: The group of declaring others innovators and boycotting.

Ad’iyaa’ as-Salafeeyah: Salafee claimants.

Khuloof: Which means those who came after (the Salaf), in reference to the Hadeeth in Saheeh Muslim, “Then there will come Khuloof, who will say what they do not do, and do what they were not ordered, so whoever does Jihaad against them with his hand, then he is a believer…etc.”

Salafeeyoo Ahl al-Walaa’: Those with alliance/friendship [to the government] Salafees. This term was coined up by a group of Madaakhilah in a research paper that they wrote for the interior minister of Saudi Arabia, to help him against “the callers to revolution.” The label has also been used against them by some of the scholars.

Murji’at al-’Asr: The Murji’ah of the era, due to the fact that Irjaa’ runs rampant amongst their followers, although it is not their most unique trait.

Worlds Most Hated Man Muhammad bin Abdillaah (saws)

"And (remember) when the disbelievers plotted against you to imprison you, or to kill you, or to expel you (from your home, Makkah); they were plotting and Allah too was plotting; and Allah is the best of plotters." (8:30) 

There is no doubt whatsoever in the mind of any true Muslim that the Messenger Muhammad (saws) was utterly despised by the Quraysh and the Mushrikeen (polytheists). In fact, the Quraysh attempted to assassinate our beloved Messenger (saws) numerous times, but due to the will of Allah (swt) the disbelievers failed miserably.

In Ibn Katheer's Tafseer of the Qur'aan, he mentions a hadeeth which was narrated by Ibn 'Abbaas (ra) in regards to the assassination attempt of the Quraysh against the Messenger Muhammad (saws):
"Some of the chiefs of the various tribes of Quraysh gathered in Daar un-Nadwah (their parliament) and Iblees (Shaytaan) met them in the shape of an eminent old man. When they saw him, they asked, `Who are you?' He said, `An old man from Najd. I heard that you are having a meeting, and I wished to attend your meeting. You will benefit from my opinion and advice.' They said, `Agreed, come in.'

He entered with them. Iblees said, `You have to think about this man (Muhammad)! By Allah, he will soon overwhelm you with his matter (religion).' One of them said, `Imprison him, restrained in chains until he dies just like the poets before him all died, such as Zuhayr and an-Nabighah! Verily, he is a poet like they were.' The old man from Najd (the enemy of Allah) commented,
`By Allah! This is not a good idea. His Lord will release him from his prison to his companions, who will liberate him from your hands. They will protect him from you and they might expel you from your land.' They said, `This old man said the truth. Therefore, seek an opinion other than this one.'

It is Forbidden to Comment !!!

It is forbidden to comment/precede upon what Allah and His Messenger (pbuh) said in any sayings or actions.

After accepting the first two Asl of Ahl us-Sunnah wal-Jamaa'ah: -

(1) The Shariyah of Islam is the Deen of Allah and the Haq which He chose for all His creations (Jinn & Mankind) until the day of judgement

(2) and it is Complete (& encompasses solution for all matters).
One must also conclude based upon the fist two Asl (foundations) that it is forbidden to comment over what Allah and His Messenger (pbuh) have said.

(One will not be able to appreciate the third principle unless they understand the first two principles.)

What is meant by commenting above the speech of Allah and His Messenger (PBUH) is to utter or believe in statements like:
“I think the rule should be….”

“Why did Allah say so and so….”

“I prefer such and such way….” Etc.

There are many deviants who do not wish to accept the commands and prohibitions of Allah without to rationalise the answer, they seek some form of rational justification.  For these people it is not sufficient that it is an injunction from the Lord of the heavens and earth and all that is in between.

It is prohibited for a Muslim to say or attempt to do any action before knowing the prescribed hukm of Allah regarding the matter.

An Introduction to the Principles of Tafseer

The Need for Tafseer 

"(This is) a Book (the Qur'aan) which We have sent down to you, full of blessings that they may ponder over it's verses, and that men of understanding may remember" [Saad (38):29]

"With clear signs and Books (We sent the Messenger). And We have also sent down unto you (O Muhammad) the reminder and the advice (the Qur'aan), that you may explain clearly to men what is sent down to them, and that they may give thought." [An-Nahl (16):44]

Allah, the Most High revealed the Qur'aan as a Mercy and Blessing for people, so that they may understand, contemplate and act upon it. It's passages contain advice and guidance for those who believe in Allah and the Day of Judgment. Hence, a Believer's success in this life and the next largely depends on his understanding and application of the Qur'aan.

One who learns (understands) the Book of Allaah, implements its command and avoids its prohibition, and does not transgress its stated limits, the Qur'aan will then be a proof for him on the Day of Resurrection.

As stated by the Prophet of Allah (saws): "The Qur'aan is a proof on your behalf or against you." [Muslim 432]

But understanding the Qur'aan needs explanation and clarification and hence the need of Tafseer.

The are four aspects of Tafseer. Ibn Jarir narrated that Ibn Abbas said, There are four aspects of Tafseer [Introduction of Tafseer Ibn Katheer]:

Setting Priorities!!!

We often feel like we want to do so much to please ALLAH but end up getting nothing done. So here is a much needed Reminder on this matter:
One problem many of us face is that we want to do so much at once, and thus become overwhelmed in our thoughts trying to establish exactly what we should be doing and what our obligations are at a given point in time. This leads us to focus on what we can't accomplish more so than what we can accomplish. This can be well and good, and as Ibn al-Jawzi said, a person can be rewarded for his intentions more than for his actions. However, the point of intending is to be productive and extract something physical from that intention.

Part of being productive is to have a methodical approach as to when to focus on what. For example, if your worship and intentions for specific efforts are organized and you properly place your focus where and when it should be, you'll find yourself accomplishing much more as a Muslim, no matter if you're a scholar who teaches, a caller to Allah who motivates, or a general worshipper who simply wants to get closer to your Lord. 

Without wanting to get into immense detail, I thought it sufficient to present a few words to illustrate this that Ibn al-Qayyim had written in 'Madarij as-Salikin' (1/188):
Quote: "...They say that the best worship is to do what will please the Lord at every time in accordance with what that particular time calls for.”  

The Best Three Generations...

The Prophet Muhammad (pbuh) said in a famous hadeeth, narrated by Imran bin Husayn (RA):

"Verily the best among you (to follow) is my generation (the Messenger Muhammad (pbuh) and his Companions (RA)), then those who follow, and then those who follow them…"  (Saheeh Muslim, the Virtues of the Sahabah, chapter 52 hadeeth no. 2535)

From this hadeeth we can understand the following; undoubtedly, the best people to understand Islam, the Quran, Sunnah, and Shareeah terminology etc., are those from the first generation in Islam – the Messenger Muhammad (pbuh) and His Companions (RA). The Messenger Muhammad (pbuh) also praised those who follow this first generation, and then those who follow the followers of the first generation. In other words, the best generations in Islam are:

a) The first generation – the Messenger Muhammad (pbuh) and his Companions

b) The second generation – those who followed the first generation (known as the Taabi'een)

c) The third generation (ended 240-260 AH) – those who followed the Taabi'een (known as Taabi' ut-Taabi'een)

This is the order in which the Messenger Muhammad (pbuh) praised them; therefore, as his followers, we must also praise them in the same order.

The Days of Tashreeq

The Prophet (saws) said: “The days of tashreeq are the days of eating, drinking and remembering Allah." [Muslim] 

The Prophet (saws) forbade fasting on these days: “Do not fast on these days, for they are the days of eating, drinking and remembering Allah.” [Ahmad, 10286; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 3573] 

The days of Tashreeq are the 11th, 12th and 13th days of Dhul Hijjah. SubhanAllah, here is a very interesting connection between eating, drinking and remembering Allah:

Allah says His Book: 
يَا أَيُّهَا الَّذِينَ آمَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُواْ لِلّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ
O you who believe! Eat the halal/pure food that We have provided you with, and be grateful to Allah, if you truly worship Him alone. [Al-Baqarah:172] 

Notice the connection between eating/drinking and remembering Allah? Eating and drinking, and then thanking Allah is remembrance of Allah. Since Allah used “Oh you who believe” in the ayah, eating then thanking Allah is one of the ways to increase our Emaan. Moreover, it’s an awesome, practical way to show our servitude and gratitude towards Allah for providing for us.

Muslim Prisoners in Morocco!!!

This is a drawing by our Brother Ali Arass who was sentenced to 12 years without a proper reason. When you look at this picture, you’ll think it’s happening in Guantanamo or somewhere where the Americans or French are torturing our Brothers and Sisters.

But no, it is happening in Morocco, a country where the one who reigns calls himself “Emir al Muminin” May Allah destroy him and his helpers. Ameen

The first picture says: This is the corner of a wall, with ropes. Someone pulls them to spread up the legs.

The second picture upper right side says: It says Aqua which means Water. Means they tie up the hands and feet and drown his head in water.

The third picture bottom left side: The brother says this is where you faint The fourth picture: no comment

That’s the situation of our Brothers in this tyrants prison.

They torture the Muslims and people of Tawheed and give them high sentences and where as others, like child’s rapists... They give them amnesty.

May Allah ease the situation of your Brothers and Sisters and get them out of there fast.

Ameen... Ya Rabbul Alameen.

Umar (ra) and Revelation!!!

There are 15 places wherein the opinion of Umar (ra) conformed to revelation.

There are nine instances in which verses were revealed exactly as Umar (ra) had suggested. 

Maqaam Ibraahim: Wherein Umar (ra) told Nabi (saws), "Why don’t you make the Maqaam Ibraahim a prayer place?" Allah revealed the Aayat, "And the Maqaam of Ibrahim a prayer place." (Baqarah 124) 

Hijaab: Aaisha (ra) said that after the laws of Hijaab were implemented, Sawda (ra) went out for some need. Despite being covered, she could still be recognised. Hence, Umar (ra) recognised her and said, "O Sawda, look at how you have come out, by Allah you cannot hide." Sawda (ra) immediately went to Rasulullah (saws) who was eating at the house of Aaisha (ra). Nabi (saws) had a bone in his hand. Sawda (ra) told Nabi (saws) that she had went out for some need and Umar (ra) told her such and such. Aaisha (ra)  narrates that the bone was still in the hand of Rasulullah (saws) and he hadn’t yet placed it when Wahy (revelation) came to Rasulullah (saws) . After the revelation was complete, Nabi (saws) told the women that they have been given permission to go out for need only if they are properly covered. (Mazaahirul Haqq vol.9 pg.430)

Prisoners of Badr: Nabi (saws) made Mashwara with the Sahaaba (ra) regarding the prisoners. Umar (ra) said, "O Rasulullah (saws), these Kuffaar should be killed by chopping their necks." Nabi (saws) accepted the opinion of Abu Bakr (ra) to free them and take a ransom. The Aayaat, "It is not for a prophet that he have prisoners of war…" (Anfaal 67) was revealed. 

Obama's Reverse - Pivot to the Middle East Offers Yet Another Oppurtunity for "Change"

By Younus Abdullah Muhammad (may Allah hasten his release-AMEEN)

PS:
THIS EX-BROTHER OF OURS WAS RELEASED 7YRS IN ADVANCE DUE TO HIM COMPROMISING WITH THE KUFFAR, I.E. BECOMING A MURTAD WITH HIS COMPLETE ALLIANCE WITH THEM IN ASSISTING TO PLOT, PLAN AND PUT BEHIND BARS OUR MUSLIM BROTHERS AND SISTERS UPON HAQQ !!!

THIS IS HIS NEW/CHANGED TO OLD SELF NOW VIEWS:
An extremist’s path to academia -- and fighting terrorism

FOR MORE INSHA'ALLAH ONE CAN SEARCH, READ AND WATCH NEWS ON GOOGLE. 

HOWEVER LET US BENEFIT FROM THE ARTICLE AS THIS WAS WRITTEN WHILST HE WAS A MUSLIM !

President Obama's well organized speech in front of the UN General Assembly on September 24, 2013 was marked by an apparent recognition that the ensuing battle for the future of the Middle East, as opposed to Asia, will determine the near-term geopolitical future and balance of power in the world for at least a generation to come. Up unto that point, Obama's Mideast policy had been, by design, mostly rhetorical, meant to salvage the Muslim world's public opinion as much as possible while pivoting the loci of US concern to the projected high-growth economies of East Asia. Mideastern interest was mostly confined to preserving the US's unspoken military dominance in the Gulf and increasingly East Africa.

President Obama's election once spurred some early "hope" that US-Mideast relations would alter but as scholar Fawaz Gerges has described it, "contrary to the public perceptions, Obama's lofty rhetoric about a new start in relations between the United States and Muslim countries did not signify that the region ranked high on his foreign policy agenda. When Israeli-Palestinian peace talks proved much costlier than Obama and his advisers had foreseen, the president first allowed his vice president to be humiliated by the Israeli prime minister and then awkwardly disengaged from the peace process, thereby undermining his own credibility and doing consequent damage to America's prestige and influence. So while Obama has invested some political effort on Mideast diplomacy, he has shown himself unwilling to do more to achieve a breakthrough. The decision speaks volumes about the administration's foreign policy priorities, as well as the decline of American power and influence in the region." (Obama and the Middle East, 2012, p.11)

Nevertheless, Obama's latest UN address seemed to offer a 'reverse-pivot' and path to serious reconcentration. In the speech Obama explained that the US "will be engaged in the region for the long-haul" and he suggested that reengagement will center around reinitiating the Israel-Palestine peace process and resolving the Iranian nuclear issue. Now, after five years of reduced focus, and in turn influence, from all but the region's major oil producers, the Obama administration has recognized that its withdrawal has created conditions under which foreign powers have emerged and through which regional discord, civil conflict and divide have exasperated. Today stark division subsists not only between Sunnis and Shiites, secularists and Islamists, but also increasingly between a politicized and militant social underbelly and their elite and traditionally Western-allied counterparts.

Fiqh Al-Waaqi (understanding reality)

Is there such a thing called fiqh al-waaqi‘ (understanding reality) or variation in fatwas according to time and place? Is there any proof for that in the Qur'aan and Sunnah? 
Please advise us, may Allah bless you and reward you with good.
 
Praise be to Allaah.

Firstly:
The phrase fiqh al-waaqi‘ refers to two things:
1.
Understanding the circumstances of the person who asked for the fatwa, his situation and the situation of his country. No fatwa concerning issues of jihad should be issued in any country before the mufti has a full picture of the situation in that country. Similarly, he should not issue a fatwa concerning anything that has to do with computers and the Internet, unless he has knowledge of these things and what happens in them.

2.
Understanding what is going on in the world of current events, political analysis, finding out about the enemies’ plots by reading their books and newspapers and following their plans to conquer the country or spread corruption.

With regard to the use of this phrase in the first sense, we say:
There is no doubt that the issuing of a fatwa requires the mufti to have an understanding of the Qur'aan and Sunnah, and scholarly consensus, and he should also understand the realities of people’s situations, time and place, otherwise his fatwa may not meet the people’s needs or may be beyond their ability to implement it because it is far away from the reality of which that mufti is unaware.

What You can do in these Blessed Days of Dhul-Hijjah?

The days of Dhul-Hijjah are the most blessed ones; therefore every Muslim should make much from this opportunity. Among the blessings of Allah is that He has given us many ways to perform good deeds and to worship Him, so that the Muslim may be constantly active and consistent in his worship of his Lord. Here are some out of many good deed, which you can perform in these days.

Remember, deeds, which are less preferred are made superior and more beloved to Allah in these days, than the superior deeds performed at other times!! This is indicated in the Hadeeth where the Messenger of Allah (saws) said regarding Jihad which is the most superior of all deeds to be less superior than the voluntary fast in these days, except that the Mujahid, “goes out risking himself and his wealth for the sake of Allah, and does not come back with anything.” [Saheeh al-Bukhari]

• Fasting as many days as possible, especially the day of Arafat, which is a Sunnah. Fasting is one of the best of deeds. Allah chose fasting for Himself from all the good deeds, as is stated in the Hadeeth Qudsee: “All the deeds of the son of Adam are for him, except for fasting, which is for Me and I am the One Who will reward him for it.” [Saheeh al-Bukhari]
   
• Takbeer al-Muqayyid: The Takbeer, which is restricted to the time after the five obligatory Salaat. This begins from after Fajr prayer of the day of Arafat (for the non-pilgrims) until the Asr prayer of the last day of Tashreeq.
   
• Takbeer al-Mutlaq: The unrestricted Takbeer; ‘Allahu Akbar’, at all times of night and day until Eid al-Adha.
   
  

The Solar or Lunar Calendar?

Allah says, “They ask you (O Muhammad (pbuh)) about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage” [al-Baqarah 2:189]

Reckoning time by the moon and the new moons was well known to the Prophets and their peoples, and reckoning time by the sun was only known to the ignorant followers of false religions, but unfortunately many Muslims follow them nowadays.

The Scholar, Ibn al-Qayyim (may Allah have mercy on him) said, commenting on the verses “It is He Who made the sun a shining thing and the moon as a light and measured out for it stages” [Yoonus 10:5] and “And the moon, We have measured for it mansions (to traverse) till it returns like the old dried curved date stalk” [YaSeen 36:38, 39]. Hence the lunar calendar was better known among the nations and was less likely to involve errors, and it is more precise than the solar calendar, and all people can follow it easily. Hence Allah says: “and measured out for it stages that you might know the number of years and the reckoning” [Yoonus 10:5]. But He did not say that about the sun, hence the months of Hajj, fasting, Eid and other Islamic occasions are based on the lunar calendar. This is by the wisdom of Allaah and His mercy, and so as to protect His religion, as the people may all be able to figure out this count of time easily and avoid mistakes, and so that no differences or confusion would happen to the religion as happened to the people of the Book.

End quote from Miftaah Daar al-Saadah, p. 538, 539.

Is the Secularist a Disbeliever?

By Shaykh Haamed al-'Ali

Question: We were discussing on a message board the disbelief of 'Arafaat, and one of them [participants] asked this question, and due to this question being repeated a number of times, I wish that you would answer it for us, may Allah bless you.

Is Yaasir 'Arafaat a disbeliever? Does every form of disbelief require looking into the doer's condition? Are there any obstacles to calling him a disbeliever? Do we have to look and see if anyone has established the hujjah? And is this a condition for all actions that are disbelief?

Answer:
Praise be to Allah, and may He send His peace and blessings upon Muhammed and his family, and companions; to proceed:

As for Yaasir 'Arafaat and his likes from those who pronounce the shahaadah, claim to be Muslim apparently, but also believe in secularism as an ideologue, and take it as a methodology, then they are disbelievers, whom the rulings of disbelief are implemented upon.

The scholars have agreed that whoever holds unto secularism then he is a disbeliever, for it is a doctrine that permits disbelief and heresy, and having muwalaat for the athiests in it is permissible, and allowing them to propagate their disbelief as 'freedom of choice and opinion', and all this is praiseworthy to them; for the more opinions, creeds and forms of disbelief, is further proof of the development of mankind, they claim; may Allah fight them.

Meaning of Ahl us-Sunnah wal Jamaa'ah...

Sunnah 
In the language: "a path/way or a course" [1] 
Its usage in the Sharee'ah: "the guidance which the Messenger (pbuh) and his companions were upon in terms of knowledge, belief, speech and action. This is the Sunnah, the following of which is obligatory, whose adherents have been praised, and whose abandoners have been rebuked [2]. The term 'sunnah' is also used for the various acts of worship and beliefs, just as everything which is contrary to it is termed 'bid'ah' (innovation)" [3] 

Jamaa'ah

In the language: "is from Ijtimaa' (a gathering, where people come together, i.e. a unification) and this is the opposite of separation, dispersal. The Jamaa'ah are a people who have united together on a certain matter/affair". [4]
Its usage in the Sharee'ah: "They are the salaf [5] of this Ummah, from among the Sahaabas (companions) and the Taabi'een (successors of the Companions) and whoever follows them in goodness till the Day of Judgement. They are those who unite themselves upon the Book and the Sunnah and upon their leaders (i.e. their scholars) and those who travel upon that which the Messenger (pbuh), His Companions and those who followed them in goodness were upon". [6] 

Ahl us-Sunnah wal-Jamaa'ah 
"They are those who hold on to the Sunnah of the Messenger (pbuh), the ones who unite themselves upon that and they are the Companions of the Messenger (pbuh), the Scholars of Guidance, who follow the Companions and whoever travels upon their path in terms of belief, speech and action until the Day of Judgement [7], while remaining steadfast upon this adherence. They avoid innovating and innovations in whatever place or age/era they may be. They are the ones who will remain uppermost, aided (by Allah) until the Day of Judgement."

Necessity to Refer to the Quran and Sunnah

By Shaykh Abdul-Qadir ibn ‘Abdil-‘Aziz

It is necessary to refer all matters of disagreement between Muslims to Allah and His Messenger (pbuh). This is important for the Muslim to know and implement because it indicates the complete submission to Allaah without which one would not be a Muslim.

Allah says,

"If you differ in anything among yourselves, refer it to Allah and His Messenger, if you believe in Allah and the Last Day. That is best and most commendable in the end" [4:59]

Also, He says,

"And whatever you disagree upon, its decision is with Allah" [42:10]

Ibn al-Qayyim said, "Based on these verses, scholars have agreed that referring to Alah means referring to His Book, and referring to the Messenger (pbuh, means referring to him in person when alive, to his Sunnah after his death." The first verse of Surah an-Nisaa is also proof that the Sharee'ah has been perfected and completed. Ibn al-Qayyim commented on this verse, "It covers everything that the believers may disagree upon concerning their religion, from the smallest to the greatest, whether hidden or evident. And if there were not a clear solution to their disagreement in Allah's Book and His Messenger's (pbuh) Sunnah, or if they were not enough for that, then He would not have ordered us referral to them."

Sharee'ah is the Judge and is not to be judged: This is its power and its role. This means that the Sharee'ah rules and judges whether people's sayings and doings are correct or not. It judges between them when in conflict and disagreement. It confirms the right and abolishes the falsehood.

This fact sometimes is violated through some wrong practices: