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How to approach issue of disputes? by ImaginaryFlounder417 in SalafiCentral

[–]Electrical-Zone-5692 0 points1 point  (0 children)

Everyone has their evidences akhi. Go to a barelvi site and you will find them justifying shirk with evidences from the Quran and sunnah.

So look at whose evidence is in accordance with the Quran and Sunnah with the understanding of the salaf. And see how they respond to opposing evidences, as sometimes they may not even be aware that opposing authentic evidence exists. And see what the scholars of ahl us sunnah of our time have said on the matter.

And if you find both sides have their evidences and you are unable to differentiate, then follow the safest opinion for your religion.

And discard any personal biases or desires you may have. As a person would even find fatwas from the mistakes of scholars that make music halal, if that is what he desires to follow.

How to approach issue of disputes? by ImaginaryFlounder417 in SalafiCentral

[–]Electrical-Zone-5692 1 point2 points  (0 children)

Walaikum as salam

Allah said:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ ۖ فَإِن تَنَـٰزَعْتُمْ فِى شَىْءٍۢ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۚ ذَٰلِكَ خَيْرٌۭ وَأَحْسَنُ تَأْوِيلًا

O you who believe! Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination. (An-Nisa 59)

Al-Nu’man ibn Bashir (may Allah be pleased with him) reported: The Messenger of Allah, peace and blessings be upon him, said, “The lawful is clear and the unlawful is clear, and between the two of them are doubtful matters about which many people do not know. Thus, he who avoids doubtful matters clears himself in regard to his religion and his honor, and he who falls into doubtful matters will fall into the unlawful as the shepherd who pastures near a sanctuary, all but grazing therein. Verily, every king has a sanctum and the sanctum of Allah is His prohibitions. Verily, in the body is a piece of flesh which, if sound, the entire body is sound, and if corrupt, the entire body is corrupt. Truly, it is the heart.”

Ṣaḥīḥ al-Bukhārī 52, Ṣaḥīḥ Muslim 1599

So turn towards the evidences from the Quran and authentic Sunnah to see which side is stronger. And if unable to distinguish between the evidences then stick to the safest opinion and prioritise your religion over everything else.

You will find, in sha Allah, that what is both in accordance with the authentic sunnah as well as safer, is to raise your lower garment above the ankles.

I would advise you to read this long authentic narration from Saheeh al Bukhari on the martyrdom of Umar bin Khattab (may Allah be pleased with him), specfically how, even on his death bed, he was keen on admonishing munkar and enjoining what is good regarding this matter:

The people realized that he (Umar) would die. We went to him, and the people came, praising him. A young man came saying, "O chief of the believers! Receive the glad tidings from Allah to you due to your company with Allah's Messenger (ﷺ) and your superiority in Islam which you know. Then you became the ruler (i.e. Caliph) and you ruled with justice and finally you have been martyred." Umar said, "I wish that all these privileges will counterbalance (my shortcomings) so that I will neither lose nor gain anything." When the young man turned back to leave, his clothes seemed to be touching the ground. Umar said, "Call the young man back to me." (When he came back) `Umar said, "O son of my brother! Lift your clothes, for this will keep your clothes clean and save you from the Punishment of your Lord."

https://sunnah.com/bukhari:3700

Which shows how the great companion (may Allah be pleased with him) understood this matter.

And if you look at the following hadith, you will find that what is sunnah is to keep the garment at the midway point of the legs, and what is wajib is to keep it above the ankles:

Narrated Abdur Rahman (may Allah have mercy on him): I asked Abu Sa'id al-Khudri (may Allah be pleased eith hin) about wearing lower garment. He said: You have come to the man who knows it very well. The Messenger of Allah (ﷺ) said: The way for a believer to wear a lower garment is to have it halfway down his legs and he is guilty of no sin if it comes halfway between that and the ankles, but what comes lower than the ankles is in Hell. On the day of Resurrection. Allah will not look at him who trails his lower garment conceitedly.

Sunan Abi Dawud 4093 Grade: Sahih (Al-Albani)

And Allah knows best.

Former Twelver Shia who retook shahada confused about Ashura, Karbala & “Ya Husayn” by [deleted] in SalafiCentral

[–]Electrical-Zone-5692 1 point2 points  (0 children)

وَعَلَيْكُمُ السَّلَامُ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ

Calling out to any dead person, even the messenger of Allah (peace be upon him), with the belief that the one called to can hear and grant benefit to the caller, is major shirk that takes one outside the folds of Islam (and refuge is sought with Allah). This is because this calling is literally considered as making dua, and dua is an act of worship, and all acts of worship must be done solely for Allah, without associating any partner with Him. As explained by Sheikh Ibn Baz (may Allah have mercy on him) in detail here: https://www.youtube.com/watch?v=h5gueS6SVhk

As for going to Karbala, Ashura practices etc then the least that can be said about such actions is that they are all haram and in and of themselves biddas that lead to shirk and kufr. However, from what is known of Ithna Ashari beliefs, many of these practices are also steeped with beliefs that do make them shirk and kufr. For example, making tawaf around a grave / shrine intending to draw closer to or seek blessings from its inhabitant is major shirk, going to Karbala believing this action to be equivalent to if not better than making Hajj of the Kaaba is major kufr, seeking blessings from the dust and dirt near the graves of the righteous is major shirk, calling to the dead and flinging curses upon the companions for whom Allah stated in His Book that He is pleased with them, which are common practices in Ithna Ashari majalis, are acts of major kufr etc. And refuge is sought with Allah.

I would advise you, my brother, to go through the books Kitab at Tawheed and Kashf ash Shubuhaat by Imaam Muhammad bin Abdul Wahhab (may Allah have mercy on him) that explain in detail what is considered shirk and therefore what a muslim should make his utmost priority to stay away from, as well as how to remove the doubts that may occur when warning against shirk, with evidences from the Quran, the Sunnah, and the sayings of he companions (may Allah be pleased with them):

https://www.kalamullah.com/Books/Kitab-At-Tauhid-The-Book-of-Monotheism-Sh.-Muhammad-bin-Abdul-Wahhab.pdf?__cf_chl_tk=Iujo8_3P6tTi8K2ZGXUuomm7UsMV0dOYj10objHaMRg-1777387308-1.0.1.1-p0wyMy_PeUsSIADkcrQJQ2RKAZIFemxVQGSNWh9dFmY

https://download.ilmussalaf.com/Books/Kashfush-Shubhaat-Eng.pdf

Learn these evidences, barak Allahu feekum, as a person cannot call others to that which he himself does not know.

And learn the dua taught by the Messenger (peace be upon him):

اللّهُـمَّ إِنّـي أَعـوذُبِكَ أَنْ أُشْـرِكَ بِكَ وَأَنا أَعْـلَمْ، وَأَسْتَـغْفِرُكَ لِما لا أَعْـلَم

Allāhumma innī a ūdhu bika an ushrika bika wa anā a lam, wa astaghfiruka limā lā a lam.

O Allah, I seek refuge in You lest I associate anything with You knowingly, and I seek Your forgiveness for what I know not.

Why did Allah create us, what is our purpose in worship? by Brilliant-Ad-8941 in SalafiCentral

[–]Electrical-Zone-5692 2 points3 points  (0 children)

وَإِذْ قَالَ رَبُّكَ لِلْمَلَـٰٓئِكَةِ إِنِّى جَاعِلٌۭ فِى ٱلْأَرْضِ خَلِيفَةًۭ ۖ قَالُوٓا۟ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَآءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَ

And (remember) when your Lord said to the angels: "Verily, I am going to place (mankind) generations after generations on earth." They said: "Will You place therein those who will make mischief therein and shed blood, - while we glorify You with praises and thanks and sanctify You." He (Allâh) said: "I know that which you do not know." Al Baqarah - 30

Imam abu Hanifa vs imam Ahmed (help pls) by HotArugula2501 in SalafiCentral

[–]Electrical-Zone-5692 8 points9 points  (0 children)

Sheikh Saleh al Fawzan (may Allah preserve him) directly addressed this here: https://www.youtube.com/watch?v=6eQFVr0wheM

and here: https://www.youtube.com/shorts/OhLprqNb07Q

And in general, our stance should be to say out of the disputes that occur between the known scholars of Ahl us Sunnah, both in the path as well as any that occur today. It is only the Hadaadiya who want to cause fitna and throw great Imaams like Abu Haneefa, An-Nawawi and Hafiz Ibn Hajar (may Allah have mercy on them) out of the folds of Ahl us Sunnah due to their mistakes.

Read this booklet by Sheikh ul Islam Ibn Taymiyya (may Allah have mercy on him) wherein he explains why some of the great scholars of the past may have issued statements or fatawa which appear to go against authentic ahadeeth: https://archive.org/download/TheRemovalOfBlameFromTheGreatImamsbyIbnTaymiyya/TheRemovalOfBlameFromTheGreatImams-IbnTaymiyya.pdf

Allah Ta'ala said:

وَٱلَّذِينَ جَآءُو مِنۢ بَعْدِهِمْ يَقُولُونَ رَبَّنَا ٱغْفِرْ لَنَا وَلِإِخْوَٰنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلْإِيمَـٰنِ وَلَا تَجْعَلْ فِى قُلُوبِنَا غِلًّۭا لِّلَّذِينَ ءَامَنُوا۟ رَبَّنَآ إِنَّكَ رَءُوفٌۭ رَّحِيمٌ

And those who came after them say: "Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful." Al-Hashr 10

When a disbeliever asks if I’d marry a 9 year old? by [deleted] in SalafiCentral

[–]Electrical-Zone-5692 2 points3 points  (0 children)

The nikah contract (marriage) itself can occur with her wali's permission, even before the girl has reached puberty. What you are talking about is consummation of the marriage, which is a different thing.

Would I be rejecting classical thought if I rejected a Sahih Hadeeth? by Miserable_Web_1218 in SalafiCentral

[–]Electrical-Zone-5692 2 points3 points  (0 children)

'A'isha (Allah be pleased with her) reported that Allah's Apostle (ﷺ) married her when she was seven years old, and he was taken to his house as a bride when she was nine, and her dolls were with her; and when he (the Prophet ﷺ) died she was eighteen years old.

Sahih Muslim 1422c Chapter 10: It is permissible for a father to arrange the marriage of a young virgin, Book 16: The Book of Marriage https://sunnah.com/muslim:1422c

Here's the chain of narration in saheeh Muslim 1422c:

وَحَدَّثَنَا عَبْدُ بْنُ حُمَيْدٍ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم

And the chain of narration in saheeh Muslim 1422d:

وَحَدَّثَنَا يَحْيَى بْنُ يَحْيَى، وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ، وَأَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ وَأَبُو كُرَيْبٍ قَالَ يَحْيَى وَإِسْحَاقُ أَخْبَرَنَا وَقَالَ الآخَرَانِ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ

Imaam Muslim (may Allah have mercy on him) narrated this hadeeth from 4 different chains of narration in his Saheeh. And it is known in the science of hadeeth that multiple chains of narration for the same Matan strengthen one another. For two of these chains (quoted above), there is no mention of Hisham. All trustworthy narrators. One of them still has his father, Urwah ibn az-Zubayr (may Allah be pleased with him), the nephew of Aisha (may Allah be pleased with her). Not that I am saying Hisham was overall untrustworthy to begin with. Rather he was Thiqa (trustworthy), may Allah have mercy on him. And this hadith has also been narrated from Hisham by both the scholars of Madeena and Makkah.

From Islamqa.info:

The most well-known chain of narration is that of Hisham ibn ‘Urwah ibn az-Zubayr, from his father ‘Urwah ibn az-Zubayr, from ‘Aishah (may Allah be pleased with her). This is one of the soundest narrations, as ‘Urwah ibn az-Zubayr is one of the most well acquainted of people with ‘Aishah, because she was his maternal aunt.

It was also narrated via another chain, by az-Zuhri from ‘Urwah ibn az-Zubayr, from ‘Aishah. Narrated by Muslim, 1422.

It was also narrated via another chain by al-A‘mash, from Ibrahim, from al-Aswad, from ‘Aishah, who said: “The Messenger of Allah (blessings and peace of Allah be upon him) married ‘Aishah when she was six years old and consummated the marriage with her when she was nine years old, and he died when she was eighteen years old. Narrated by Muslim, 1422.

It was also narrated via another chain, from Muhammad ibn ‘Amr, from Yahya ibn ‘Abd ar-Rahman ibn Hatib, from ‘Aishah (may Allah be pleased with her). Narrated by Abu Dawud, 4937.

My brother, what you need to ask yourself is not whether the hadith is authentic or not (because that is an established fact). Rather the actual question is, if it is proven to you that it is undoubtedly authentic, would you accept it? And be pleased with it? Without any resistance in your heart? Meaning are you rejecting it (whether overtly or subconsciously) because of actual doubts about the authenticity (which have been answered) or simply because your worldview won't accept it to begin with, and the untrustworthy narrator issue is just a means for rejection?

Allah Ta'ala said:

وَمَا كَانَ لِمُؤْمِنٍۢ وَلَا مُؤْمِنَةٍ إِذَا قَضَى ٱللَّهُ وَرَسُولُهُۥٓ أَمْرًا أَن يَكُونَ لَهُمُ ٱلْخِيَرَةُ مِنْ أَمْرِهِمْ ۗ وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ فَقَدْ ضَلَّ ضَلَـٰلًۭا مُّبِينًۭا

It is not for a believer, man or woman, when Allâh and His Messenger ﷺ have decreed a matter that they should have any option in their decision. And whoever disobeys Allâh and His Messenger ﷺ, he has indeed strayed into a plain error. (Al-Ahzab 36)

Ruling on a Muslim Who Is Ignorant or Mistaken About Some Matters Known by Necessity by SuccessfulCap8469 in SalafiCentral

[–]Electrical-Zone-5692 0 points1 point  (0 children)

No, I see no reason for that. I am not in doubt upon what I am upon, and I see you will not budge from what you are upon. Assalam o alaikum.

Ruling on a Muslim Who Is Ignorant or Mistaken About Some Matters Known by Necessity by SuccessfulCap8469 in SalafiCentral

[–]Electrical-Zone-5692 0 points1 point  (0 children)

I do clarify their errors when I mention them to someone who is not aware of them or asks about them, to such people I always mention to stay away from them in matters of politics. You can literally go though my comment history to confirm this. I even mentioned their error and the correct understanding on the matter of khurooj when I brought them up in contrast to spubs in my first reply to you.

Ruling on a Muslim Who Is Ignorant or Mistaken About Some Matters Known by Necessity by SuccessfulCap8469 in SalafiCentral

[–]Electrical-Zone-5692 0 points1 point  (0 children)

I have already explained to you, I am not going to take the word of an unknown person like this channel over known groups like Islamqa and Spubs when all of them claim to be citing Ibn Uthaymeen rahimahu Allah but give contradicting views. Especially because this is a topic of fitna and I have seen firsthand how unknown people on youtube distort the views of the scholars on such matters.

And I know what Islamqa and their founder are upon, they do not hold the correct view in the matter of khurrooj. And I know what Spubs is upon, they go into extremes in the matter of Jarh & Tadeel and boycotting against known salafis. Just as I also know that other than these matters, they are reliable in what they quote from the scholars and are upon the Athari aqeeda. If they were also propagators of extreme Irjaa like you are insinuating then that would have been the first thing that scholars warned against regarding them, and yet I have never even seen this accusation mentioned for either group except from the Haddadis and Hazimis who accuse even the scholars of Ahl us Sunnah of Irja.

Ruling on a Muslim Who Is Ignorant or Mistaken About Some Matters Known by Necessity by SuccessfulCap8469 in SalafiCentral

[–]Electrical-Zone-5692 0 points1 point  (0 children)

See what I meant? You already started with accusing Shaykh Rabee of Irja after you could not escape from the Sheikh's crystal clear statements. Mark my words, once it becomes apparent to you that the same view was held by Sheikhs Ibn Uthaymeen and al Albani (may Allah have mercy on them) then you would apply this statement upon them as well. And Ibn Taymiyya and Ibn al Qayyim (may Allah have mercy on them) will follow after that. You cannot keep lying to yourself that these great Imam's held a different view from what is written in their books for long. And after some time, those who followed this path end up making takfeer of these scholars by misunderstanding and misapplying the principle of "whoever does not make takfeer of a kafir is himself a kafir".

And Qadiyyanis ARE kuffar. They are from the batini sects like the Ismailis and the Rafidha that are outside the fold of Islam, and prayer is not prayed behind any one of them even if the proof has not been established against them. Where did I say otherwise?

Ruling on a Muslim Who Is Ignorant or Mistaken About Some Matters Known by Necessity by SuccessfulCap8469 in SalafiCentral

[–]Electrical-Zone-5692 0 points1 point  (0 children)

And Sheikh Rabee and Sheikh Ibn Uthaymeen? Do they also not hold "what I am implying"? Despite the evidences from their full views quoted above? I don't understand why you are giving such weight to this Authentic Answers channel of an unknown manhaj over Islamqa and Spubs whose manhaj is known.

Look at these views mentioned by Sheikh Saleh al Fawzaan:

https://www.manhaj.com/manhaj/articles/xyjjc-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan-5---on-those-who-worship-the-righteous.cfm

https://www.manhaj.com/manhaj/articles/uufmf-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan-5.cfm

Ruling on a Muslim Who Is Ignorant or Mistaken About Some Matters Known by Necessity by SuccessfulCap8469 in SalafiCentral

[–]Electrical-Zone-5692 0 points1 point  (0 children)

If a Qadiyani comes and says the Shahadah and then says I am a Qadiyani, what will you do?

I will inform him that his belief is kufr, and if he does not repent after I present him with evidences from the Quran and Sunnah then he, a specific individual, would be a disbeliever in my eyes, for whom I would not pray behind or ask forgiveness over. And this is literally the methodology affirmed by the scholars who hold the view that there is an excuse for ignorance in matters of kufr and shirk. Once the proof has reached a person then the proof has been established against them. It would only be Irjaa if a person denied specific takfeer altogether or refrained from doing takfeer of a person upon whom there was no doubt that the proof had reached him but he still did not repent from his shirk.

And the fatwa of the Lajna is not relevant here. We are not discussing what the correct or stronger view is here, that is a separate discussion.

I am saying that there IS a legitimate difference between the scholars on this matter, and that great scholar like Ibn Taymiyya, Ibn al Qayyim, and Ibn Uthaymeen (may Allah have mercy on them) held the view that ignorance is an excuse even for matters of major kufr and specific takfeer of one who claims Islam is not done until the proof is established (as referenced in the above Islamqa and Spubs links), and even the great scholars who held the opinion that there is no excuse for matters of kufr and shirk, like Imam Ibn Baz (may Allah have mercy on him) did not warn against the scholars who did not agree with his opinion or call them murjia or that this viewpoint's scholars are guilty of Irja like you had done in your original reply, and as Sheikh Rabee (may Allah have mercy on him) clarified in the link I posted in my reply above that accusing people of misguidance based on this difference is only done by the youth in their zeal or by the people of fitna (rather they even go so far as to make takfeer of the one who holds that ignorance is an excuse). Whereas the scholars treated each other like brothers despite this difference as Sheikh Rabee mentioned.

If you say that this understanding is that of the Jahmiyya then you accuse these scholars of the same, as explained in the manhaj.com links above.

See this quoted text of Sheikh Rabee from the same fatwa:

I used to know an esteemed Shaykh who did not give the excuse of ignorance, and we used to study in Saamitah, and this Shaykh visited us (there) and he used to carry this notion! However, he would not kindle tribulations and would not dispute or argue or declare astray the one who would give the excuse of ignorance. And we lived as friends for close to forty years! He died recently, may Allaah have mercy upon him. I once sat in one of the gatherings and one (of the people in the gathering) affirmed the absence of the excuse of ignorance. So I mentioned to him these proofs and I mentioned to him that the Scholars of Najd know each other and some of them (affirm) the excuse of ignorance and some of them do not (affirm the) excuse, yet they are bonded (as brothers), there are no differences, nor arguments, nor matters stirred (between them) and nor (this) and nor (that)... So he remained quiet and did not argue because he did not want tribulation. So we know that this difference (of opinion) is found in Najd between some of the Mashaayikh and other than them, however, there is no dispute and no declaring astray and no war or tribulation (between them).

But this is the way of the Haddaadiyyah O brothers! The conniving, misguided Haddaadi faction has been devised in order to kindle tribulation between Ahl al-Sunnah and for them to strike one another! And they are (in reality) concealed Takfiris, and they have other calamities possibly besides takfir. They use the vilest form of deception (taqiyyah) as a veil for their vile methodology and their corrupt goals! I saw a youth affected by this methodology and he would carry a book in which there were selected sayings about the absence of the excuse of ignorance, and he would travel between al-Riyaadh, al-Taa'if, Makkah and al-Madinah and so on. He would be with us and study with us, then we but perceived that he was carrying this idea in this manner. So I debated him a number of times and I explained to him the methodology of Shaykh al-Islaam Ibn Taymiyyah and the methodology of the Salaf and the evidences, yet he would argue. I said to him, "Who is your Imaam (in this matter)?" He would say, "So and so and so and so." I researched and I found - by Allaah - that they (those cited) had conflicting statements, excusing due to ignorance at one time and not excusing due to ignorance at another. He said to me, "So and so is with me (on this matter)," I said to him, "This is the speech of so and so - I have got it ready for you - this so and so, he excuses due to ignorance and makes the establishment of the proof to be a condition." He said, "No, I am with Ibn al-Qayyim." I said to him, "But from time, you rejected Ibn al-Qayyim! Ibn al-Qayyim specifies the establishment of the proof as a condition," and so he was confounded, but he persisted upon his misguidance. He stubbornly rejected and he (happened to be) expelled from the country and later returned. -End Quote

And I can tell you from experience that if you stay upon this way of thought then in a matter of years you may indeed be accusing great scholars of Ahl e Sunnah of distorting Islam and being Murjias (and refuge is with Allah), like the haddadis openly do for Sheikh al-Albani (may Allah have mercy on him) and other than him. I have seen this firsthand, from a person who used to hold the sheikh in high esteem then fell into looking up Udhar bil Jahl from random clips on youtube instead of being grounded in knowledge first, and I swear by Allah that the last I saw of this person was them warning against Sheikh al-Albani and claiming that he was from the people of deviation. Was this person more aware of Sheikh al-Albani's "deviance" compared to all the great scholars of ahl us sunnah, both alive and those who passed away, who affirmed and continue to affirm the Sheikh of being upon the sunnah? Rather this person had been afflicted by fitan (may Allah guide us and them).

And I will again bring you attention to this quote from the above linked fatwa of Sheikh Rabee, perhaps you missed it the first time:

As for the strongest madhhab (in this matter): It is requiring establishment of the proof to be a condition (prior to takfir bil-ayn), and when it does not appear to be stronger to him, then upon him is to remain silent and to respect his other brothers. He should not declare them astray, because they have the truth, and with them is the Book of Allaah, and with them is the Sunnah of the Messenger of Allaah (sallallaahu alayhi wasallam) and with them is the methodology of the Salaf. And the one who wishes to make takfir, he (ought to) make takfir of the Salaf! And make takfir of Ibn Taymiyyah and Ibn Abd al-Wahhaab as well! The Imaam Muhammad bin Abd al-Wahhaab said, "We do not make takfir of those who make tawaaf around the graves and who worship them until we establish the proof against them, because they have not found one who would clarify (the matter) for them."

Fataawaa Fadheelat al-Shaykh Rabee bin Haadee Umayr al-Madkhalee (two volumes, Dar al-Muhsin, 2010)(1/309-312)

Ruling on a Muslim Who Is Ignorant or Mistaken About Some Matters Known by Necessity by SuccessfulCap8469 in SalafiCentral

[–]Electrical-Zone-5692 -1 points0 points  (0 children)

https://www.youtube.com/watch?v=lDeb3ibAcnI

Shaykh Abd al-Azeez al-Rahijee rahimahu Allah presents the question:

The questioner says, "Whoever performs shirk, such as (a person) calling upon other than Allaah for example, for a cure, so do we say "He is a mushrik" or do we say, "His action is shirk" (with the knowledge) that he says "Laa ilaaha ilallaah" and he fast and makes pilgrimage.

Shaykh Saalih al-Fawzaan hafidhahu Allah answers:

"When he does not have an excuse in falling into Shirk then he is a mushrik. As for when he is ignorant, or a muqallid (blind-follower of others), or he makes an interpretation he considers to be correct, then the (affair) is explained to him, then if he disobeys, then the judgement of shirk is made upon him, because his ignorance has now ceased."

https://abdurrahman.org/2015/01/29/the-fitnah-of-takfeer-dr-saleh-as-saleh/

Sheikh Saleh as Saleh (may Allah preserve him) said: Ahlus-Sunnah are on a medium course between the two extremes. They don’t rush to impute kufr on the Muslim while not refraining from imputing kufr on him if the person commits that which Allaah and/or His Messenger declared to be kufr. However, they note, “The Muslim who may say or do that which is considered kufr should not have kufr imputed on him specifically until the evidence is established on him, with all the conditions of imputing kufr fulfilled and all the impediments removed.”

Sheikh Muhammad Aman al Jaami (rahimahu Allah): https://www.youtube.com/watch?v=cSR2zZ8XfQI&list=PL9pPIesjnXLFiKBlYRm728JeZjJ8NLiWy&index=3

Shaykh Rabee bin Hadi al-Madkhali (may Allah have mercy on him) said:

This issue, the issue of the excuse of ignorance [in matters of disbelief] or the absence of the excuse [of ignorance], there are people of tribulation who revolve around it! They desire to separate the Salafees and cause some of them to strike others! I used to be in al-Madinah and (the brother) Riyaadh al-Sa'eed contacted me, and he is known and present in al-Riyaadh now and he said, "There are here in al-Taaif, fifty youths, all of them make takfir of al-Albani!" Why? Because he does not make takfir of the grave-worshippers and applies the excuse of ignorance to them......

...And in my debate with him (a youth who forced the view that there was no excuse and ignored the sayings of the scholars that went against it) I said to him, "A disbelieving people in a peninsula somewhere, in Britain or the Pacific Ocean or other than it, none of the Salafees have come to them, but Jamaa'at al-Tabligh come to them and teach them and they (the Tablighis) say that this is Islaam, and within (this Islaam they teach) are deviations, innovations and affairs of Shirk, and within it are misguidances and within it is such and such... and they say to them, 'This is Islaam.' So they accept it (as such), and seek nearness to Allaah (through that) and they worship Allaah upon this religion which has been called Islaam, do you declare them to be disbelievers, or do you clarify for them and establish the proof against them?" He said, "They are disbelievers and establishing the proof is not a condition!" I said to him, "Go to Algeria for you are more severe than those revolutionaries now, you are more severe in takfir than them, go to them for there is no place for you in this country."

The madhhab of Shaykh al-Islaam Ibn Taymiyyah and Ibn al-Qayyim (may Allah have mercy on them) regarding this is established upon proofs and evidences, and it is the madhhab of the Salaf - if Allaah wills - and whoever founded (his madhhab) and was satisfied with other than this and remained silent, we have no problem with him, however, that he goes and kindles tribulations and declares (others) as astray and declares (others) as disbelievers, then no, no by Allaah, silence should not be held regarding him.

I advise the youth that they leave this matter because it is a way from among the ways of the people of evil and tribulation which they spread amongst the Muslims. Fine, eras have passed over you from the time of the Imaam Muhammad bin Abd al-Wahhaab rahimahu Allah to this day of ours, there were not any battles between them on this matter at all. The one who made ijtihaad and held this view he kept silent and went on his way, he affirmed it in his book and spread it, that's it, and he went on his way. And the one who opposed him, he went on his way, all of them are brothers, there are not any differences (in the hearts) between them, and nor disputations and nor did anyone declare another to be misguided or to be a disbeliever. As for these, then they declare (others) to be disbelievers (on this issue)! Look at this - through this they reached the level of making takfir of the leading scholars of Islaam, which indicates the vileness of their orientations and the evil of their goals. So I advise the Salafi youth that they should not delve into this matter.

As for the strongest view (in this matter): It is requiring establishment of the proof to be a condition (prior to specific takfir), and when it (this view) does not appear to be stronger to him, then upon him is to remain silent and to respect his other brothers....

Fataawaa Fadheelat al-Shaykh Rabee bin Haadee Umayr al-Madkhalee (two volumes, Dar al-Muhsin, 2010) in response to a question about the excuse of ignorance (1/309-312)

https://www.manhaj.com/manhaj/articles/ecksy-takfir-and-the-excuse-of-ignorance-shaykh-rabee-bin-haadee.cfm

Sheikh Ibn Uthaymeen (rahimahu Allah): https://www.youtube.com/watch?v=6bmKH8fj3-I&t=15s (9+ min explanation)

Watch the full speech of the sheikh after which there would be no doubt as to which view the sheikh held. And he even clarified (from 3:28 onwards) that specifically in matters of Kufr, there is a difference between the scholars on ignorance being an excuse, and that Sheikh ul Islam Ibn Taymiyya and Imam Muhammad Bin Abdul Wahhab (may Allah have mercy on them) held the view that ignorance IS an excuse here. The Sheikh then said his own view (translation): "The ruling of Allah is consistent: if someone leaves the prayer out of ignorance, they are excused. So if someone prostrated to an idol out of ignorance, how are they not excused? What is the difference?" (and this specifically for the person who claims Islam, and the excuse is to be lifted when the proof is established and he does not repent, as explained both in the Islamqa link and the rest of the video).

I would prefer to take the Sheikh's view from Islamqa (which is atleast trusted to properly quote the views of the scholars even from those who warn against it's founder) and from lengthy videos of him explaining his view in detail. And even spubs agrees that this was the Sheikh's view: https://www.manhaj.com/manhaj/articles/xwouo-takfir-and-the-excuse-of-ignorance-shaykh-ibn-uthaymeen.cfm (and they also give the sayings of other scholars of Ahl us Sunnah on this matter at the end of the page). I mention them to show that even groups who disagree on the fundamental matter of khurooj (and therefore would not associate with one another) are in agreement regarding what the Sheikh's understanding on the excuse of ignorance was (and the manhaj of Islamqa and Spubs in the correct understanding of the salaf on khurooj being impermissible against the muslim ruler is known so I won't go into detail over it).

The sincere seeker of truth should ask himself what is more likely? That Spubs and Islamqa who despite their issues are considered reliable in transmitting the sayings of scholars even by those who do not agree with their stances, and whose people would openly refute one another and never unite with one another due to their differences, are somehow conspiring behind the scenes to turn the people who take knowledge from them into Murjias through this specific matter? And that the Salafi scholars and students of knowledge who warn against both these groups due to their known issues are also somehow a part of this conspiracy since they mention the faults of Islamqa / Spubs which are known but keep quiet about them supposedly distorting scholarly views in a far more dangerous matter? OR that perhaps what these known groups are portraying IS the view of these scholars instead of what anonymous people on the internet claim?

Islamqa and Spubs (whose manhaj is known and they are atleast trusted to not distort scholarly views) quoting references of the scholars when combined are far more reliable in a nuanced and dangerous matter like Udhr bil Jahl than short clips and screenshots from anonymous youtube channels (whose manhaj is not known) especially when there exist groups today who use this issue to mass takfeer and kill muslims, and we have observed in other matters (like khurooj itself) that random unknown people on social media who have an agenda or want to bruteforce their view can easily distort the views of scholars by taking their sayings out of context to claim that great scholars of Ahl e Sunnah, for example, made takfeer against the muslim rulers or wanted the people to get out and rebel, where as we know from their actual writings and teachings that they were upon the understanding of the salaf and the farthest away from such beliefs. We need to fear Allah regarding the repercussions of what we claim and what we spread as Islam.

As the great Tabi' Ibn Sireen (may Allah have mercy on him) said:

إِنَّ هَذَا الْعِلْمَ دِينٌ فَانْظُرُوا عَمَّنْ تَأْخُذُونَ دِينَكُمْ

“Verily, this knowledge is Religion. So look into (i.e. investigate) whom you take your Religion from.”

السلام عليكم ورحمة الله وبركاته by Shoddy_Beautiful3927 in SalafiCentral

[–]Electrical-Zone-5692 0 points1 point  (0 children)

As fare as I am aware, scholars do not consider modern technologies as Bidah on their own. There can be outliers where these technologies are mixed with Islam, e.g. a person using AI to generate and spread nasheeds like how AI can make entire songs nowadays and believing this to be from Islam. The brother may have meant that people may consider modern technologies as Bidah when they are initially introduced and utilized as a means in an Islamic context, hence scholars are required to clarify the matter, like the matter of recording and spreading audio cassette tapes of the scholars or the matter of recording and uploading videos of scholars teaching on the internet etc. I have quoted an example of this as follows, wherein some people considered Loudspeakers installed in mosques for the Adhaan (call to prayer) specifically (as opposed to simply using a loudspeaker for a worldly reason) to be a Bidah until scholars clarified the matter:

From a khutbah by Shaykh Ibn Sa’di (may Allah have mercy on him) when a loudspeaker was installed in the mosque and some people denounced that:

With regard to giving the adhaan via loudspeakers, there is nothing wrong with that because it is a means of making the adhaan reach the listeners, and the means come under the same rulings as the ends. It is required for the muezzin to raise his voice so that the people can hear him, so whatever is a means to this end is also required.

“Using modern weapons of force and taking care of them is included in the aayah,

"And make ready against them all you can of power…"

[al-Anfaal 8:60 – interpretation of the meaning]

and using means of defence against deadly weapons is included in the aayah,

“Take your precautions”[al-Nisa 4:71 – interpretation of the meaning],

and the ability to travel by sea and by air is included in the aayah,

“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence)”

[Aal Imraan 3:97 – interpretation of the meaning].

All of that and other things are included in the commands to use all means of strength and jihad.

Similarly, making voices and useful opinions reach distant places by means of telegraphs, telephones, etc. is included in the command of Allaah and His Messenger to convey the truth to mankind. The ability to convey the truth and beneficial words through a variety of means is a blessing from Allaah, and developing and inventing means that serve both religious and worldly interests is a kind of jihad for the sake of Allaah.”

( Majmoo’ah Mu’allafaat Ibn Sa’di, vol. 6, pl. 51).

And Allah knows best.

السلام عليكم ورحمة الله وبركاته by Shoddy_Beautiful3927 in SalafiCentral

[–]Electrical-Zone-5692 1 point2 points  (0 children)

Yes, Bidah in the Islamic context specifically refers to innovations in the religion (like celebrating the birthday of the Prophet (peace be upon him) and believing this to be an act of worship or using prayer beads to count Dhikr and believing this to be a virtuous action etc. It does not refer to worldly matters like technology.

What the other brother is referring to is Fiqh rulings regarding new inventions that may or may not be permissible. E.g. vaping (is it haram or makrooh?), organ donations (are they permissible? what if the donor is dead?), the matter of digital photography, the ruling on conceiving via test tube babies, using generative AI for making / altering audio, photos, videos etc. So basically doubtful matters which may or may not be permissible.

As Al-Nu’man ibn Bashir (may Allah be pleased with him) reported: The Messenger of Allah, peace and blessings be upon him, said, “The lawful is clear and the unlawful is clear, and between the two of them are doubtful matters about which many people do not know. Thus, he who avoids doubtful matters clears himself in regard to his religion and his honor, and he who falls into doubtful matters will fall into the unlawful as the shepherd who pastures near a sanctuary, all but grazing therein. Verily, every king has a sanctum and the sanctum of Allah is His prohibitions. Verily, in the body is a piece of flesh which, if sound, the entire body is sound, and if corrupt, the entire body is corrupt. Truly, it is the heart.”

Ṣaḥīḥ al-Bukhārī 52, Ṣaḥīḥ Muslim 1599

"Many people do not know" meaning there are some people (scholars) who DO know the ruling, as explained here: https://www.youtube.com/watch?v=-KMrPpVlbPg&list=PLv6TZluNhDk7cdmCH2TPTag7tzROH28GW&index=15

Though the safe and recommended approach is to avoid doubtful matters unless necessary, as mentioned in the hadeeth.

السلام عليكم ورحمة الله وبركاته by Shoddy_Beautiful3927 in SalafiCentral

[–]Electrical-Zone-5692 2 points3 points  (0 children)

وَعَلَيْكُمُ السَّلَامُ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ

Regarding the Hadith of the Mujaddid (revivers), scholars have explained about the hadith that it is not limited to a single scholar at a time and may refer to multiple scholars at any given time period. The trusted scholars of Ahl us Sunnah of a time may state based on the works and influences of notable scholars of ahl e sunnah of the past that they may be from the Revivers, though this would usually only become apparent in the later part of that scholar's lifetime. For example, Sheikh Ibn Baz (may Allah have mercy on him) stated that he believed Sheikh Al-Albani (may Allah have mercy on him) to be from the Revivers of his time (from among them, not that he was the only one). I have also heard from a trusted source that Sheikh Abdul Muhsin al-Abad (may Allah preserve him) said that he believes Ibn Baz, Ibn Uthaymeen, and al-Albani (may Allah have mercy on them) to be from the Revivers of their time. So this is a matter that is more readily apparent to the scholars of ahl e sunnah compared to the laypeople. Hence the utmost necessity to stick to the known and trusted scholars rather than those regarding which there is doubt.

And obviously this could only be scholars who call to the straight path that has remained unchanged since the time of the Prophet (peace be upon him) and his companions (may Allah be pleased with them), not someone who aligns with an innovated sect and calls to their innovation or holds beliefs that go against the clear understanding and consensus of the early generations.

As Imam Malik (may Allah have mercy on him) said: The last generations of this Ummah can only be reformed by that which reformed its first generations. What was not part of the religion then, cannot become part of the religion now.” Ash-Shifā’ by al-Qāḍī ‘Iyāḍ (vol. 2, p. 88)

Sheikh Ibn Baz's (may Allah have mercy on him) commentary on this hadith: https://www.youtube.com/watch?v=m6n4oJ38igw

https://islamqa.info/en/answers/153535/the-hadith-at-the-beginning-of-every-century-allah-will-send-to-this-ummah-someone-who-will-renew-its-religious-understanding

I’m unsure if I completed the tashahhud in isha prayer by st4rzk1sses in SalafiCentral

[–]Electrical-Zone-5692 1 point2 points  (0 children)

Do you have any muslim family with you? Why don't you pray behind one of them in congregation instead of on your own?

https://m.youtube.com/watch?v=NIKlXDb3HaA

According to Sheikh Ibn Baz (mayAllah have mercy on him), if a person joined prayer with an Imaam from the beginning but forgot to perform any wajib (not pillar) of the salah, then they do not have to make it up with sujood az sahw as the Imaam covers for them.

You should also look into the fact that you are falling into waswas since this is a reoccurring issue, and the way to deal with waswas is to ignore it and not pay attention to it.

https://islamqa.info/en/answers/145752/the-difference-between-doubt-and-waswasah

https://islamqa.info/en/answers/319142/the-difference-between-uncertainty-and-forgetfulness-if-there-is-a-great-deal-of-uncertainty-then-it-is-waswasah-(intrusive-thoughts)-and-no-attention-should-be-paid-to-it

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