The Masjid of The People of Innovation is Cleaner and More Comfortable….!!! – Answered by Sheikh Saleh al Fowzan
Answered by Sheikh Saleh al Fowzan at the end of his lesson on 28 Thul Hijjah 1434h. | Saturday November 2nd, 2013
بسم الله الرحمن الرحيم
Some people in our country pray and attend the masaajid (plural of masjid) of the people of innovation and desires. When we advise them, they respond: These masaajid are cleaner and more comfortable than the masaajid of Ahlu Sunnah!
How should we respond to their statement, and is it allowed for one to perform (such an) action?
If this person intends to go there to admonish them, correct them, and display the Sunnah, then there is no problem in him going, and this is something good. As for him saying that they (the masaajid of the people of innovation and desires) are cleaner and, and… This speech is erroneous, and it is an indication that he prefers the people of innovation over the people of the Sunnah. This is a very dangerous affair. In addition, why doesn’t he clean the masaajid of the people of the Sunnah? He should seek reward from Allah and clean the masaajid, or find someone to clean them.
(Q&A at end of lesson)
The speech of our beloved father is a clear indication that the people of the Sunnah should act upon the following:
- They should strive to be in the company of the people of the Sunnah
- They should strive to help with the upkeep of the masaajid of the people of the Sunnah
- They should be diligent and eager in providing any and all forms of support (physical, financial, etc) to the masaajid of the people of the Sunnah
- Those in charge of the masaajid should try their best to thorough keep these places of worship clean, comfortable, and free of all forms of harm (shirk, innovation, fitna, hizbiyah, dirt, filth, etc.) 
- If a person of the Sunnah attends a masjid of the people of innovation, he should admonish them, correct them, or call them to the Sunnah.
Mustafa George DeBerry
28 Thul Hijjah 1434h. | Saturday November 2nd, 2013
 Sheikh Saleh ala Sheik said: It is upon the individuals responsible in the masjid to make it a place of good, kindness, and learning. They should likewise make it a place of comfort, relaxation, unity of the hearts and assisting upon good, righteousness and taqwa. (Al Aimah wa Muathinoon pg. 5)
Sheikh Ahmad an Najmi (may Allah have mercy on him) said: Being that the masjid is the source of all good, it is mandatory upon those who are responsible for the masjid to only allow those who are qualified to be responsible for the masjid. Those who teach in it, it should be known by way of their lectures, sermons, speeches and lessons, that they call to that which is supported by the Book, the Sunnah and the guidance of the Salaf as Saleh. As for the individual who is accused; based on proofs, that he is a hizbee and he spreads, supports and calls to innovation, they should forbid this person from teaching in the masjid. (The Place of the Masjid in Islam pg. 90)
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False Statements: ‘Do not declare the people to be innovators!’ ‘Yaa Akhee! Leave this speech! Leave this speech! Will Allaah ask you about them?’” – Shaykh Ahmad Baazmool
Here he says: “There are those who say, ‘Do not declare the people to be innovators!’ Or when you convey the Scholar’s tabdee’ of a person, he says, ‘Yaa Akhee! Leave this speech! Leave this speech! Will Allaah ask you about them?’”
The answer is yes! You will be asked on the Day of Resurrection about an innovator whose affair became widespread amongst the people, and you knew that the Scholars declared him an innovator, and you betrayed the people and didn’t advise them that this is an innovator! You will be asked on the Day of Resurrection. In fact, your neighbour, your friend and your brother will cling to you and say – as has come in some narrations: “O Allaah! This one saw me upon evil and didn’t change it!”
O you Miskeen! You want to rectify your situation and defend yourself, so you speak ill of this religion and you speak ill of the Manhaj of the Salaf! Ok, so when the Salaf – may Allaah be pleased with them – refuted the people of innovations, warned against them, clarified their dangers and advised the Ummah [saying:] “So and so is an innovator!”, “Don’t sit with so and so!”… ‘Umar [ibn al-Khattaab], when he warned against Sabeegh, commanded that they get him out and to not sit with him: do we say to ‘Umar, “O ‘Umar! Allaah will not ask you about them!” No, he will be asked! You will be asked! Because if you are able to clarify the Truth and there is not any legislated maani’ (barrier, obstacle), e.g. you fear upon yourself to be harmed; by being hit or by certainly or most-likely being harmed, then you are excused. But if you are able to clarify and you have the proof from the words of the Scholars, then it is obligatory that you clarify, O brother!
O brother, you, you: if I came to buy this phone from this Ustaadh, Shaykh Khaalid. Ok? And this phone is broken. Ok? I came to buy it, then after I bought it and Shaykh Khaalid left, I went to sit with you and you said to me, “To be honest, I know that this phone is broken. Why did you buy it? His phone is not good.” What do I say to him? Do I say, “Allaah will not ask you on the Day of Resurrection about why you didn’t advise me”? I would [unclear...] his neck and say, “Yaa Akhee! How did you not advise me?! You let me get deceived! You deceived me!”
Ok, so this is a matter of Religion! That I see you listening to, reading from or going with the people of innovations and people of desires and I don’t advise you… Which one is more deserving of advice? This one or that one? This one! This is from the angle of fixing the mind to what the Salaf – may Allaah be pleased with them – were upon. This is why the Salaf used to warn!
So therefore, the statement of this person (in the question) is inconsiderate; a ‘Aql (reasoning) which has been given precedence over the Naql (evidences). So which one has precedence, the ‘Aql or the Naql? The Naql, without a doubt!
And may Allaah raise the rank of our Prophet Muhammad, his family and his Companions and may He grant them all peace.
What is the difference between al-Bid‘ah al-Mufassiqah (Bidah of Faasiq) and al-Bid‘ah al-Mukaffirah (Bidah of Kufr)? – Shaykh Ahmad Baazmool
He says: “What is the difference between al-Bid‘ah al-Mufassiqah and al-Bid‘ah al-Mukaffirah?
Al-Bid‘ah al-Mufassiqah is the [innovation] that doesn’t make the person who performs it leave the Religion, like the bid‘ah (innovation) of al-Ashaa‘irah, al-Murji’ah and the likes.
As for al-Bid‘ah al-Mukaffirah, then the person who performs it falls into one of the Nawaaqid (nullifiers) of the Religion, like the statement of al-Jahmiyyah that the Qur’aan is created, and like the statement of al-Ittihaadiyyah and al-Hulooliyyah that Allaah incarnates and unites in His creation or that the whole existence united and appeared in Allaah, the Mighty and Majestic. These are beliefs of kufr (disbelief), while notifying about that which the Scholars notified about: that this is a general ruling, and applying this ruling requires returning to the Scholars and their implementation. Applying it requires returning to the Scholars, and they look to the circumstances of the issue and the ruling on each individual according to what the principles of the Sharee’ah necessitate.
However, as a general ruling and general differentiation: al-Bid‘ah al-Mufassiqah does not make the person who performs it – by word or deed – leave the Religion. As for al-Bid‘ah al-Mukaffirah, then the ruling on the person who performs it is that he is a disbeliever.
al-Bid‘ah al-Mufassiqah means – according the Scholars – that the innovators are not Saalihoon (pious, righteous people), rather they are fasaqah (disobedient, rebellious people) from the wicked fussaaq (disobedient, rebellious people). This is why some people say to you, “So and so is a person of innovation, but he is Saalih (righteous) and Taqiy (Godfearing).” We say to you, “You are wrong! As long as he is an innovator, he fell into innovation and the Scholars declared him an innovator, then he is faasiq (disobedient, rebellious).” Na‘am.
Listening to debates that are transmitted or spread on TV channels ? – Answered by Shaykh Ahmad Baazmool
Here he speaks concerning the issue of listening to debates that are transmitted or spread on TV channels, and if it is permissible [to do this].
Pay attention, O my brothers! These debates which take place in public are wrong! And they are wrong from different angles.
The first angle is that those who debate, most of them are either not people of Sunnah and clear Salafiyyah hence they don’t clearly distinguish between Truth and falsehood, even in their answers. This is why you find some of them sitting with a Raafidee while he is cheerful and smiling in his face and treating him as if he’s his brother. Clear? This is wrong! This is wrong! The Raafidee is khabeeth (evil, wicked, filthy)! He curses Abu Bakr and ‘Umar, and I smile at him?! Never! Rather I look angry to him! And I would never give him a nice look! This is one observation.
The second observation: some of them are juhhaal (ignorant ones) who have not learned from the Scholars. They have not learned from the Scholars! Shaykh al-Fawzaan even said about one of them that he is muta‘aalim (someone who pretends to have knowledge).
The third thing: sometimes it happens that the person of innovation – in his discussion and his debate – brings forward things which the other party is not able to refute. And there is fitnah (trial, tribulation) in this for this debater and for the laymen who are watching!
The fourth thing: this is not the way of the Salaf! When the Salaf refuted the people of innovation, they refuted their innovations not from the angle of debating, but only from the angle of bringing falsehood to nothing and making the Truth manifest. And there is a difference between the two! For verily, debating with the people of innovation means that you sit with him at one table and that you make him speak with his false speech and continue in its clarification, and this is prohibited according to the Salaf! But when the false speech of the people of innovation reached them, then the Scholars refuted him and they didn’t allow him to debate. That’s it! Then they warned against him, declared him an innovator, declared him astray and commanded [the people] to avoid him. This is how the Salaf-us-Saalih, may Allaah be pleased with them, were.
Then, also from the things which take place, is that Shaykh ibn Baaz, may Allaah have mercy upon him, and the Major Scholars – and this is also the characteristic of the Salaf – did not debate with the people of innovation in public! They did not debate with them in public! And this is why I end my words with two things.
The first thing: there might be a fitnah for the laymen and even some students of knowledge – who are not qualified with regards to knowledge – in watching these debates!
The second thing: the Scholars stated in their fataawaa (verdicts) that it is haraam (unlawful, forbidden) to watch and listen to these debates. Haraam! Not permissible! Because these are places of fitan (trials, tribulations), places which Allaah – the Mighty and Majestic – hates, places where falsehood is spread and evil places! So it’s not allowed to sit in them, listen to them and watch them. This is the ruling of the Scholars on this: they prohibited watching and listening to them. Na‘am. Shaykh ibn ‘Uthaymeen, Shaykh al-Fawzaan, Shaykh Rabee‘ and other than them prohibit these things upon the common folk to watch them and they prohibit setting up of the likes these debates in public.
Does warning against a specific person mean that he is declared an innovator? – Answered by Shaykh Ahmad Baazmool
The first question says:
“Does warning against a specific person mean that he is declared an innovator?”
[Shaykh Ahmad Baazmool] The answer to this:
If this person has been declared an innovator by the Scholars, then we declare him to be an innovator based upon the tabdee‘ (declaring someone to be an innovator) of the Scholars and we warn against him like the Scholars warned against him.
But if the Scholars and the specialists in this field from the people of knowledge have not declared him to be an innovator, then the tahdheer (warning) against the person who has mukhaalafaat (oppositions to the truth), who is obstinate and who invites to it (i.e. to his mukhaalafaat), then this does not mean he is declared an innovator until the Scholars declare him an innovator.
And whoever thinks that a mere tahdheer (warning) means tabdee‘, then he has erred. Na‘am.
Repenting from Bid’ah
Shaykh ‘Ubayd Al-Jaabiree
May Allaah reward you with good, our Shaykh. This is the 19th question from Morocco. The questioner says: Must the innovator, if he repents from his innovation, fulfill the conditions for Tawbah? And are the conditions for repentance from innovation similar to repenting from disobedience? Do we accept the repentance of the innovator without his fulfillment of any conditions? Particularly since we heard some of the students of knowledge, who have put themselves forward, saying that it is sufficient for him to repent without fulfilling the conditions; this is more applicable. Is this correct?
This application is incorrect. Repenting from innovation is just like repenting from disobedience. However, here I must mention that if the disobedience, whether it be innovation or other than it, is open then it is obligatory that he repent to Allaah openly and clarify that he was in error; if he called to this innovation, incited towards it, and enticed (the people) with it.
As I mentioned, the conditions for repentance from innovation are just as the conditions for repentance from disobedience. It is a must that there be (two matters):
- Rectification of one’s condition.
- Bayaan (clarification, making apparent); clarification of the truth which he had concealed or distorted.
Shaykh Ṣāliḥ al-Suḥaymī on the Impermissibility of Muslims Celebrating Valentine’s Day
Translated by Abū al-Ḥasan Mālik Ādam al-Akhḍar
“Indeed tomorrow corresponds with the fourteenth of February which is recognized as Valentine’s Day in the West, and some of our young men and women have been tempted by this holiday. So do you have a word of advice concerning this?”
Shaykh Ṣāliḥ al-Suḥaymī (hafidhahullaah):
“This was the topic of last Friday’s khutbah (sermon), and perhaps someone from the students of knowledge recorded it, and I do believe that it was recorded in Masjid Amīr Ṣultān. I elaborated on this in detail. In brief, I mentioned that this Valentine’s Day contains seven objects of caution.
First: Its origin goes back to the Romans; it was originally called Cupid’s (Roman god of love) Day; so recognizing it is recognition of idolatry because it is imitation of the idolaters.
Second: It is blind following of the Jews and Christians, and the Messenger of Allāh (Sallallaahu alaihi wa sallam) informed us of this, ‘You will follow the ways of those who came before you…’ it was said, ‘The Jews and Christians?’ He said, ‘And what other nation [could I mean] besides those?’ and in another wording, ‘The Persians and the Romans.’
Third: It is imitation of the disbelievers in general. The Messenger of Allāh (Sallallaahu alaihi wa sallam) stated, ‘Whoever imitates a people, he is from them.’
Fourth: It is an innovation that has been newly introduced by the people, and whoever innovates in this aﬀair of ours that which is not from it, it is rejected.
Fifth: It is an abomination, and everything that takes place in its observance is an abomination from the meeting up of young men and women, the correspondence that takes place between them, the sending of heart-shaped Valentine’s and what is similar to this of nonsense. All of this is imitation of the West, and we have been prohibited from imitating [the disbelieving people].
Sixth: Even those who are sensible among them (i.e. the disbelievers) have prohibited celebrating this holiday, until—I believe I heard that the Vatican, the distorted Christian Church, is stern in their prohibition of this matter.
Last: It is based upon a great myth—concerning what is called love and what it leads to from corruption. So love, in their view, is merely fornication and what leads to it. Thus, it is upon us to be wary of imitating these disbelieving people. I believe this answer is adequate, and as I have previously mentioned, I have elaborated on this in the khutbah (Friday sermon). So we will suﬃce with this, and I commend you [to Allah’s protection] until tomorrow’s lesson. May the prayers and peace be upon the our Prophet Muhammad (Sallallaahu alaihi wa sallam), his family and companions.”
 Collected in the Ṣaḥiḥ of al-Bukhārī (no. 3195 and 6897) and Muslim in his Ṣaḥiḥ (no. 4800) on the authority of Abū Sa’īd al-Khudrī (radhiAllaahu anhu)
 This refers to the narration collected by al-Bukhārī in his Ṣaḥiḥ (no. 6896) and narrated by Abū Hurayrah (radhiAllaahu anhu) that the Prophet (Sallallaahu alaihi wa sallam) said: “The Hour will not be established until my Ummah imitates the generations that preceded it handspan by handspan.” It was said: “O Messenger of Allah, like the Persians and Romans?” He said: “And what other nation [could I mean] besides those?”
 This refers to the ḥadīth collected by Abū Dāwud in his Sunan (no. 3494) on the authority of ‘Abd Allah ibn ‘Umar (radhiAllaahu anhu). It was authenticed by al-Albānī in Ṣaḥiḥ al-Jāmi’ (no. 6149)
 Here the Shaykh (hafidhahullaah) is alluding to the ḥadīth collected by al-Bukhārī in his Ṣaḥiḥ (no. 2498) on the authority of ‘Aishah, may Allāh (Subhanahu wa ta’ala) be pleased with her, who said that the Prophet (Sallallaahu alaihi wa sallam) stated: “Whoever innovates in this aﬀair of ours that which is not from it, it is rejected.”
The People of Innovation are of Two Types
Shaykh Saalih ibn Sa`d as-Suhaymee (hafidhahullaah)
Shaykh Saalih ibn Sa`d as-Suhaymee hafizahullaah in his taped explanation of Sharhus-Sunnah with regard to the point that the people who depart from the Truth are one of two people, said,“Yes, this is a precise categorisation from the Shaykh, rahimahullaah. The innovators are indeed of two categories, because the Shaykh, as you know, throughout his whole book, his focus is upon the innovators.
And from them there is a category who actually want the Truth, but he does not attain it. Just like the people of thikr who we mentioned a short while ago (the same incident of those people in the masjid who were doing an innovated form of thikr which `Abdullaah ibn Mas`ood criticised). Those who said to Ibn Mas`ood, radiyAllaahu’anh, ‘We only intend the Truth.’ However, how many people there are who intend the Truth, but do not attain it.
“Whoever intends the Truth, he should seek it from its correct place. And the Truth does not come about through venerating individuals, nor through flashy words, nor by having a majority. It only comes about through ittibaa`, following the Truth, following the first generations, the generations of the Companions and the Taabi`een and proceeding upon their methodology. So the like of this person (the first person, he strays into innovation but he only intends the Truth) is destroyed if he does not come back and seek the Truth with its proof from the correct place.
However his danger is less than the danger of the second category of the people. And perhaps his harm will be restricted to himself, meaning the one who intends the Truth but he seeks it not in the correct way. So he slips and innovates and falls into innovation, and the judgement upon him will be in the light of how severe his innovations are. It may be of the level of something less or it may be something major or it may be something which takes him out of Islaam, but his danger will be less.
And your advising him should be between you and him, if you know that he is not a caller to innovation and that he does not propagate innovation. Then you should come to him privately and you make clear to him the correct path, so that he can follow it. You make clear to him the methodology of the Ahlus-Sunnah wal-Jamaa`ah. You don’t make his affair open. You don’t mention him upon the minbars. You don’t mention him as being a person with criticism. Rather you direct him and give him sincere advice.
So if this type of person is how he is, then maybe be one day, by the permission of Allaah, he will turn back. And even if he stays upon his innovation, then he does not represent a great danger to the people (he doesn’t call to this innovation). However what is obligatory is that you strive to give him advice and clarify and give him correct, constructive direction.
“As for the second category of people, those who are obstinate, those who do so deliberately with pride, they commit innovation, obstinately, deliberately. The more you forbid him, the more he increases in his error until he becomes a caller to innovation. Therefore the Salaf used to reject the narrations of an innovator, who was a caller to innovation and not accept them, rather they would reject them and warn against him and against his innovation. So the like of this person, you must make his affair clear and warn against him. And if he has written a book, he is refuted with a book. If he has a tape, he is refuted with a tape. If he gives speeches, he is refuted in speeches. The people are warned against his evil. ”
Then after some speech the Shaykh said finishing, “So this second type, who is indicated by the author here, he is the most dangerous of people for this nation. Therefore it is obligatory to warn the people against him and to draw attention to their evil and to warn the nation against their evil. ”
Translated by Abu Talhah rahimahullaah
The following question was posed to Shaykh Sālih b. Fawzān Al-Fawzān – may Allāh preserve and protect him (“Sahab Salafi Network” 2012):
I intend to write about some deviated groups and warn against them. However, these groups have not left the fold of Islām, and some scholars have praised them, and I fear that [such scholars] might call against me. What is your advice and guidance for me, knowing that this group is deviated?
The Shaykh replied:
Your duty (wājib) is to clarify the truth; your duty is to clarify the truth. If you are sure about their errors and their deviation, you are one hundred percent sure, and you have the ability and the knowledge to explain, then it is a duty upon you to do this.
And when Allāh took the covenant from those who were given the scripture that you must explain it to people and not hide it… (Translation of the meaning of Āl-‘Imrān: 187)
Verily those who hide the clear guidance that We have revealed…
(Translation of the meaning of Al-Baqarah: 159, 174)
It is not allowed to hide knowledge. If you know and are sure about the deviation of some groups or sects, then clarify them and explain them for the people, so that they may be on guard against them. This is part of nasīhah (sincere concern for others; advice). The Messenger – Allāh’s praise and peace be upon him – said:
The religion is nasīhah (sincerity). We asked: “to whom?” He replied, “to Allāh, and to His Book, and to His Messenger, and to the leaders of the Muslims and their masses. (Sahīh Muslim, hadīth #55)
[In doing so,] do not fear the people. You must fear Allāh – the exalted and perfect – and explain the truth and refute falsehood, and not fear people, yes.
Sahab Salafi Network online forum, September 06, 2012, Al-Allamah Al-Fawzan: whoever has the ability, and knows and is sure about the deviation of some group is obliged to explain it (Arabic), http://www.sahab.net/forums/index.php?showtopic=122971.
Translated by Abū Abdillāh Owais Al-Hāshimī
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Shaykh Fawzan: Thus innovation varies. And all of it is evil. It should not be taken lightly, saying: “This is a mild innovation.” Do not take innovation lightly, because it is like a spark from a fire. If it is left alone it will burn all that is around it. And if it is extinguished the people will be saved from its evil; innovation is like this. Thus is upon the Muslims to warn against the innovator. And do not have a good thought about him.
Meaning, do not be deceived by what they display; thus saying: “These are the people of worship, these are the people of repentance, these people soften the hearts, these are the people who remember Allah.” Rather as long as he is an innovator then do not be deceived by him.
Your sitting with the sinners, as shall be mentioned from the speech of the Shaykh; sitting with the sinners despite the mistakes they have with them is less harmful than sitting with the innovator. Thus do not sit with the innovator or be negligent in this issue.
Translated by Rasheed ibn Estes Barbee