بســـم اللــه الرحــمــن الـرحـــيــم
🔹Reasons for the weakness of Muslims in adhering to the upright Salafī methodology🔹
Summarised from the book, 'The Wonderful Research On The Causes, Solutions And Dangers of At-Tamyī' by Shaykh Abū Muhammad 'Abdul Hamīd Az-Zu'karī -may Allāh grant him success-
🔻🔹🔹🔹🔹🎙🔹🔹🔹🔹🔻
1. Lack of sincerety.
2. Lack of understanding.
3. Being biased.
4. Lack of concern in knowing/understanding the truth.
5. Lack of Da'wah.
6. Ignorance.
7. Evil motives.
8. Eagerness for the Dunyā.
9. Plotting against the Deen and the Da'wah.
10. Personal interests.
11. Lack of sincere tawbah.
12. Glorifying men in an unlegislated manner.
13. Sitting with the people of tamyī' as well as the people of desires.
14. Blind following.
15. Corrupt misinterpretations.
16. Misconceptions.
17. Not being content with the Salafī methodology and the clarity and purity it comes with.
18. Great concern to draw in and increase the numbers (no matter what).
19. Using 'confronting the enemies of Islām' as an excuse.
20. Extreme concern in appeasing the creation (even if it goes against the creator).
21. Broadening the means of da'wah even though this affair is tawqeefiyyah (restricted to the texts).
22. Over-enthusiasm in seeking to guide those who have gone astray.
23. Desiring what is in the hands of the people [of dunyā].
24. Cowardice and fear.
25. Fake/false piety.
26. Deception.
27. Having little jealousy for the true religion of Allāh.
28. Weakness in the affair of walā wal barā (allegiance and disallegiance).
29. Weakness in Īmān.
30. Seeking the most tolerable solution (as opposed to looking to the solutions given in the Sharī'ah)
31. Seeking to draw closer to those who have gone astray.
32. Undervaluing (the Salafī da'wah).
33. Weakness in the affair of commanding good and forbidding evil.
34. Not implementing knowledge.
35. Flattery.
36. Utilising the people of Sunnah and their scholars who profess the truth to fulfill personal agendas.
37. Confusion and disorientation.
38. Descending upon the partisans and the innovators.
39. Their claim that they want to begin with the most important matter first before moving on to matters of lesser importance.
40. They call to showing mercy, affection and having a clean heart towards Muslims (no matter what).
41. Pretending to aid the Sunnah.
42. Bootlicking.
43. Absence of clarity.
44. Using knowledge as a means of seeking livelihood.
45. Misinterpretating the truth.
46. Carelessness & negligence.
47. Not taking the advice of the firm and distinguished scholars.
48. Discrediting the understanding of the scholars.
49. Following desires and lack of devotion in adhering to the evidences.
50. The nature of a person.
51. Doubting the truth he is upon.
53. Lack of patience upon steadfastness.
53. Being ignorant of the people of falsehood and their false beliefs.
54. Mis-conceptualising falsehood.
55. Promotion of falsehood from a highly regarded scholar.
56. The people of falsehood ascribing themselves to a well-respected figure.
57. Negligence of the people of truth in warning against Tamyī' as well as other forms of falsehood.
58. The belief of the deviant mumayyi' that he is upon the truth.
59. Arrogance.
60. self amazement.
61. Envy.
62. Being negligent in seeking the truth and accepting it.
63. Believing that the truth is unclear and confusing.
64. The callers to the truth not being fluent/eloquent in their call.
65. Blameworthy disputes and argument, and love of fame and dominance.
66. Bigotry to one's forefathers, grandfathers, brothers and friends.
67. Political and sociological factors.
68. Persistence in clinging to mistakes and lack of retraction after realising the truth.
69. Flattery and bootlicking with those who are close and those not so close.
70. Spread of refutations from the blind followers of the madh-habs as well as the partisans of those principles which go against their desires and their wrong practices.
🔹Reasons for the weakness of Muslims in adhering to the upright Salafī methodology🔹
Summarised from the book, 'The Wonderful Research On The Causes, Solutions And Dangers of At-Tamyī' by Shaykh Abū Muhammad 'Abdul Hamīd Az-Zu'karī -may Allāh grant him success-
🔻🔹🔹🔹🔹🎙🔹🔹🔹🔹🔻
1. Lack of sincerety.
2. Lack of understanding.
3. Being biased.
4. Lack of concern in knowing/understanding the truth.
5. Lack of Da'wah.
6. Ignorance.
7. Evil motives.
8. Eagerness for the Dunyā.
9. Plotting against the Deen and the Da'wah.
10. Personal interests.
11. Lack of sincere tawbah.
12. Glorifying men in an unlegislated manner.
13. Sitting with the people of tamyī' as well as the people of desires.
14. Blind following.
15. Corrupt misinterpretations.
16. Misconceptions.
17. Not being content with the Salafī methodology and the clarity and purity it comes with.
18. Great concern to draw in and increase the numbers (no matter what).
19. Using 'confronting the enemies of Islām' as an excuse.
20. Extreme concern in appeasing the creation (even if it goes against the creator).
21. Broadening the means of da'wah even though this affair is tawqeefiyyah (restricted to the texts).
22. Over-enthusiasm in seeking to guide those who have gone astray.
23. Desiring what is in the hands of the people [of dunyā].
24. Cowardice and fear.
25. Fake/false piety.
26. Deception.
27. Having little jealousy for the true religion of Allāh.
28. Weakness in the affair of walā wal barā (allegiance and disallegiance).
29. Weakness in Īmān.
30. Seeking the most tolerable solution (as opposed to looking to the solutions given in the Sharī'ah)
31. Seeking to draw closer to those who have gone astray.
32. Undervaluing (the Salafī da'wah).
33. Weakness in the affair of commanding good and forbidding evil.
34. Not implementing knowledge.
35. Flattery.
36. Utilising the people of Sunnah and their scholars who profess the truth to fulfill personal agendas.
37. Confusion and disorientation.
38. Descending upon the partisans and the innovators.
39. Their claim that they want to begin with the most important matter first before moving on to matters of lesser importance.
40. They call to showing mercy, affection and having a clean heart towards Muslims (no matter what).
41. Pretending to aid the Sunnah.
42. Bootlicking.
43. Absence of clarity.
44. Using knowledge as a means of seeking livelihood.
45. Misinterpretating the truth.
46. Carelessness & negligence.
47. Not taking the advice of the firm and distinguished scholars.
48. Discrediting the understanding of the scholars.
49. Following desires and lack of devotion in adhering to the evidences.
50. The nature of a person.
51. Doubting the truth he is upon.
53. Lack of patience upon steadfastness.
53. Being ignorant of the people of falsehood and their false beliefs.
54. Mis-conceptualising falsehood.
55. Promotion of falsehood from a highly regarded scholar.
56. The people of falsehood ascribing themselves to a well-respected figure.
57. Negligence of the people of truth in warning against Tamyī' as well as other forms of falsehood.
58. The belief of the deviant mumayyi' that he is upon the truth.
59. Arrogance.
60. self amazement.
61. Envy.
62. Being negligent in seeking the truth and accepting it.
63. Believing that the truth is unclear and confusing.
64. The callers to the truth not being fluent/eloquent in their call.
65. Blameworthy disputes and argument, and love of fame and dominance.
66. Bigotry to one's forefathers, grandfathers, brothers and friends.
67. Political and sociological factors.
68. Persistence in clinging to mistakes and lack of retraction after realising the truth.
69. Flattery and bootlicking with those who are close and those not so close.
70. Spread of refutations from the blind followers of the madh-habs as well as the partisans of those principles which go against their desires and their wrong practices.
22:43
71. Not referring differences back to the methodology of the Salaf
72. Confusing between someone's opinion and what is actually a part of the religion.
73. Following the mistakes of the scholars.
74. Exploiting the silence of the scholars.
75. Adopting the principles of the people of innovation.
76. Corrupt analogy.
77. Following ambiguous evidences without reconciling between them.
78. Negligence in asking Allāh ﷻ for guidance.
79. Extremism.
80. How people interact with the truth.
81. Being content with having little knowledge.
82. Delving into Rhetoric & philosophy.
83. Accepting some of the truth and leaving off some.
84. Learning and taking knowledge from unreliable sources; books or scholars.
85. Societal factors & personal upbringing.
86. Referring matters to other than their rightful people.
87. Taking beneficial knowledge from the Aṣāghir [the innovators / those not firmly rooted in knowledge].
88. Pre-Islamic fanaticsm (racism, tribalism, etc)
89. Laxness in cultivating the youngsters.
90. Giving precedence to the intellect over the revelation.
91. Acting by the apparent meanings of the texts without referring them back to the explanations given by the Messenger of Allāh ﷺ and his companions.
92. Following assumptions.
93. The innovator's use of deceptive ploys / loopholes.
94. Dividing the religion into an outer and inner core, or principles and subsidiaries.
95. Following strange statements/ views.
96. The innovator's concern on secondary matters as opposed to primary matters.
97. Turning away from the Qur'ān and the Sunnah by not learning and acting by them.
98. Poverty.
99. The presence of many innovators within Islām.
100. Inclining towards the misguided ones on the pretext that their intentions are good.
101. Lethargy.
102. Sins and disobedience.
103. Listening to one's own evil thoughts.
104. Listening to the whispers of the devil.
105. The person himself being unsuited to following the Sunnah.
106. Lying.
107. Weak determination.
108. Not refutating those who oppose the truth.
109. Charity organizations.
110. Multitude of groups & sects.
111. Not looking to the aftermath.
112. Not answering Allāh ﷻ and His Messenger ﷺ's call immediately.
113. The people of innovation engaging in their innovations publicly.
114. Secrecy.
115. Advocating tamyī' by destroying the principles of disparagment which the Salaf were upon; such as:
a. Their saying: we correct without disparaging, or: we correct without destroying.
b. We mustn't allow our differing over others lead to a differing amongst ourselves.
c. Their saying: boycotting the innovators varies depending on time, and we must assess the benefits before boycotting the innovators.
d. From their false principles is, rejecting the report of trustworthy individuals and casting doubts regarding them.
e. Cancelling out the manhaj of testing the people.
f. From their principles: We do not accept a disparagment unless everyone is in agreement.
g. From their principles is, rejecting detailed disparagment.
h. Their saying: disparagement between compatriots must be ignored and not reported.
i. Blindfollowing in the affair of disparagment and appraisals (Al-jarḥ wa At-ta'dīl)
j. Promoting the issue of Muwāzahah by mentioning good together with the evils of an individual.
116. Not returning affairs back to the well established scholars.
117. Estrangement of the people of Sunnah.
118. Paying no attention to errors in Manhaj if the 'Aqīdah is sound.
119. Being sentimental.
120. Imitating the idolators.
121. Partiality of the students of knowledge and callers.
122. Presence of Spies.
123. Disillusioned scholars degrading the upright, devoted scholars.
124. Attending free-mixed universities and schools run by innovators as well as language Institutes.
125. Relying on weak or fabricated ḥadīth.
126. Taking up authorship although unskilled to do so.
72. Confusing between someone's opinion and what is actually a part of the religion.
73. Following the mistakes of the scholars.
74. Exploiting the silence of the scholars.
75. Adopting the principles of the people of innovation.
76. Corrupt analogy.
77. Following ambiguous evidences without reconciling between them.
78. Negligence in asking Allāh ﷻ for guidance.
79. Extremism.
80. How people interact with the truth.
81. Being content with having little knowledge.
82. Delving into Rhetoric & philosophy.
83. Accepting some of the truth and leaving off some.
84. Learning and taking knowledge from unreliable sources; books or scholars.
85. Societal factors & personal upbringing.
86. Referring matters to other than their rightful people.
87. Taking beneficial knowledge from the Aṣāghir [the innovators / those not firmly rooted in knowledge].
88. Pre-Islamic fanaticsm (racism, tribalism, etc)
89. Laxness in cultivating the youngsters.
90. Giving precedence to the intellect over the revelation.
91. Acting by the apparent meanings of the texts without referring them back to the explanations given by the Messenger of Allāh ﷺ and his companions.
92. Following assumptions.
93. The innovator's use of deceptive ploys / loopholes.
94. Dividing the religion into an outer and inner core, or principles and subsidiaries.
95. Following strange statements/ views.
96. The innovator's concern on secondary matters as opposed to primary matters.
97. Turning away from the Qur'ān and the Sunnah by not learning and acting by them.
98. Poverty.
99. The presence of many innovators within Islām.
100. Inclining towards the misguided ones on the pretext that their intentions are good.
101. Lethargy.
102. Sins and disobedience.
103. Listening to one's own evil thoughts.
104. Listening to the whispers of the devil.
105. The person himself being unsuited to following the Sunnah.
106. Lying.
107. Weak determination.
108. Not refutating those who oppose the truth.
109. Charity organizations.
110. Multitude of groups & sects.
111. Not looking to the aftermath.
112. Not answering Allāh ﷻ and His Messenger ﷺ's call immediately.
113. The people of innovation engaging in their innovations publicly.
114. Secrecy.
115. Advocating tamyī' by destroying the principles of disparagment which the Salaf were upon; such as:
a. Their saying: we correct without disparaging, or: we correct without destroying.
b. We mustn't allow our differing over others lead to a differing amongst ourselves.
c. Their saying: boycotting the innovators varies depending on time, and we must assess the benefits before boycotting the innovators.
d. From their false principles is, rejecting the report of trustworthy individuals and casting doubts regarding them.
e. Cancelling out the manhaj of testing the people.
f. From their principles: We do not accept a disparagment unless everyone is in agreement.
g. From their principles is, rejecting detailed disparagment.
h. Their saying: disparagement between compatriots must be ignored and not reported.
i. Blindfollowing in the affair of disparagment and appraisals (Al-jarḥ wa At-ta'dīl)
j. Promoting the issue of Muwāzahah by mentioning good together with the evils of an individual.
116. Not returning affairs back to the well established scholars.
117. Estrangement of the people of Sunnah.
118. Paying no attention to errors in Manhaj if the 'Aqīdah is sound.
119. Being sentimental.
120. Imitating the idolators.
121. Partiality of the students of knowledge and callers.
122. Presence of Spies.
123. Disillusioned scholars degrading the upright, devoted scholars.
124. Attending free-mixed universities and schools run by innovators as well as language Institutes.
125. Relying on weak or fabricated ḥadīth.
126. Taking up authorship although unskilled to do so.
22:43
127. People of falsehood defaming the sunnī scholars and attacking its callers whilst acclaiming the scholars of innovation.
128. The callers of tamayī' pretending to be people of knowledge and understanding.
129. Being deceived with titles as opposed to looking to the reality of those behind those titles.
130. The fundamental principles which the people of tamayī hold firmly onto, and which leads them to tamyī':
a. Going overboard in the principle of "hardship necessitates ease."
b. Going overboard in the principle of "warding off harm takes precedence over bringing about good".
c. Going overboard in the criterion of compulsion.
d. Going overboard in the principle of "necessity".
e. Their saying: There is no critisim in the affairs of ijtihād.
f. Matters are judged according to their objectives.
g. Their disregard for the principle of "blocking off all that may lead to sin"
h. Harm must be eliminated.
i. The principle: The ends justify the means
j. Applying discretion in legal matters.
k. Unspecified public interests.
l. Their statement: every mujtahid is correct in his deduction.
m. Their saying: we reject what opposes the accepted principles.
n. Giving precedence to corrupt opinions over the evidences.
o. Their tamyī' in referring incorrect/general statement's of infallible individuals back to their correct statements on the same topic - (Haml al-mujmal 'ala Al-mufassal)
p. Their saying that, Āhād(4) reports are insufficient in establishing a matter.
q. Their statement: we are men and they [the sahābah] are men.
r. Their statement: customs prevail over every other rule.
131. Some of the "watered down" Modern terminologies:
a. New world order.
b. Their claim that, "Religion is the opium of the people."
c. Their call to Universal Liberty.
d. Their call to enlightenment and education.
e. Their call to religious tolerance.
f. Their call to the evolvement & progression of the religion.
g. Their call to (adapting the religion to match) contemporary trends.
h. Their saying, modernisation of religious rhetoric.
i. Their saying, respecting and honoring all religions.
j. Their statement that: Some (Islamic) rulings need to be revised.
k. Their saying, religious liberty.
l. Their reference to Christianity and Judaism as being heavenly / divine religions.
m. Their call to (social) normalisation.
n. Their saying that: the religion is for Allāh, but the country is for all.
o. Their claim that, religion is a cause for sectarianism.
p. Their call to implementing the "soul & spirit" of Islām.
q. Their call to a "moderate" form of Islām.
r. Democracy.
s. Promoting freemasonry.
t. Promoting humanitarianism.
u. Promoting "coexistence"
v. Promoting globalization and universal integration and development.
__________
Translated by:
Abū Juwayriyah Nūruddīn ibn Sulaymān ibn Hārūn Al-'Īdī
128. The callers of tamayī' pretending to be people of knowledge and understanding.
129. Being deceived with titles as opposed to looking to the reality of those behind those titles.
130. The fundamental principles which the people of tamayī hold firmly onto, and which leads them to tamyī':
a. Going overboard in the principle of "hardship necessitates ease."
b. Going overboard in the principle of "warding off harm takes precedence over bringing about good".
c. Going overboard in the criterion of compulsion.
d. Going overboard in the principle of "necessity".
e. Their saying: There is no critisim in the affairs of ijtihād.
f. Matters are judged according to their objectives.
g. Their disregard for the principle of "blocking off all that may lead to sin"
h. Harm must be eliminated.
i. The principle: The ends justify the means
j. Applying discretion in legal matters.
k. Unspecified public interests.
l. Their statement: every mujtahid is correct in his deduction.
m. Their saying: we reject what opposes the accepted principles.
n. Giving precedence to corrupt opinions over the evidences.
o. Their tamyī' in referring incorrect/general statement's of infallible individuals back to their correct statements on the same topic - (Haml al-mujmal 'ala Al-mufassal)
p. Their saying that, Āhād(4) reports are insufficient in establishing a matter.
q. Their statement: we are men and they [the sahābah] are men.
r. Their statement: customs prevail over every other rule.
131. Some of the "watered down" Modern terminologies:
a. New world order.
b. Their claim that, "Religion is the opium of the people."
c. Their call to Universal Liberty.
d. Their call to enlightenment and education.
e. Their call to religious tolerance.
f. Their call to the evolvement & progression of the religion.
g. Their call to (adapting the religion to match) contemporary trends.
h. Their saying, modernisation of religious rhetoric.
i. Their saying, respecting and honoring all religions.
j. Their statement that: Some (Islamic) rulings need to be revised.
k. Their saying, religious liberty.
l. Their reference to Christianity and Judaism as being heavenly / divine religions.
m. Their call to (social) normalisation.
n. Their saying that: the religion is for Allāh, but the country is for all.
o. Their claim that, religion is a cause for sectarianism.
p. Their call to implementing the "soul & spirit" of Islām.
q. Their call to a "moderate" form of Islām.
r. Democracy.
s. Promoting freemasonry.
t. Promoting humanitarianism.
u. Promoting "coexistence"
v. Promoting globalization and universal integration and development.
__________
Translated by:
Abū Juwayriyah Nūruddīn ibn Sulaymān ibn Hārūn Al-'Īdī
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