دار التوحيد Dār'ul Tawhīd

Author Topic: ATTENTION TO THE VISITORS  (Read 966 times)

Dār'ul Tawhīd English

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« on: 29.02.2016, 12:37:38 AM »
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيمِ

This is an open request from our visitors, and those who want to ask us questions and have communication with us. We ask from everyone introduce themselves as it is from the Adab (manner) of communication among one another.

Every one amongst the Ulamā (scholars), governors, and even Ahl’ul Bid’ah (the People of Innovation) have their ancestry, their countries of origin written and recorded. It is very unlikely to find even a single well-known person from the past whose qualities have not been written and recorded. The scholars of Islām have looked down at such people whose qualities are not known with doubts and had not accepted a single Hadīth from them. It is not even possible to find any famous person from the past amongst the Kuffār whose qualities had not been written and recorded. It is very rare to find mention of someone whose qualities have not been recorded.

As the ancestors of Rasūlullāh (Sallallāhu Alayhi wa Sallam) is known up to the level of his grandfather Ibrāhīm (Alayh’is Salam), the ancestors of his enemies; Abū Jahl and Abū Lahab are traced up to Ibrāhīm (Alayh’is Salam) as well. Some even declare their ancestors up to the level of Ādam (Alayh’is Salam). The matter of hiding identification originates from individuals who fabricated Hadīth in the past. This illness of using nicknames instead of their names and Kunya continued with some of the Abbāsid rebellions as it was described in the Hadīth (of black flags) and then by the Dai (caller) of Rafidhis of Shia, Batinis of Qarmati. It is also known that the Shia are still awaiting for their so called Mahdī who also unknown and hiding in a cave!..

Today many groups who claim to be adhering to the Ahl’us Sunnah excuse themselves with discretion, make pledge to unknown Imām and even collect pledge from others for these unknown Imāms. An obvious matter under certain circumstances true callers of Islām may need to hide however, this would only be temporarily. Contrary to the leaders of Dalālah (misguidance) it is not a reality that a scholar of the Ahl’us Sunnah has hidden himself his entire life along with his name and qualities. Essentially, why would an individual with good intentions have the need to hide himself? In the past and in the present only people with spoil Aqīdah (creed) and spoil actions such as those who are a Bid’ati (innovations), Fāsiq (corrupted), or belong to a Fājir (sinner) piracy group do this. Such will not occur from people of moderation whose character has developed.

The illness of hiding ones identity is an illness specific to today and especially with the spread of internet usage, the number of bipolar individualists have increased. Because the internet world has its own culture, we also use pen names on our forum. However, those who communicate with us know that we never acted two faced nor have we met with anyone using fake names. We do not wear ski masks while meeting anyone as some sycophants who claim to be Mujāhid do. As we do our best to be transparent and honest, we expect our associates to show the same transparency as well. Among those who claim to be adherents of Tawhīd we are well known; who we are, where we live and what we try to do is clearly known. When those who communicate with us know everything needed to be known about us, how morally correct is it that people come to us as they please without introducing themselves, take what they need from us and disappear and later when they have the need again they come back to us and drown. We leave the appreciation of this to those who are owners of conscience, if existence of such individuals do remain.

Those who would like to contact us should be transparent and honest, without introducing themselves, without presenting their Aqīdah and references they should not contact us. Those who ask us questions should do the same, they should be honest, inform us the source and reason of question. They should not be individuals like those who gamble through horse racing and come to us asking if horse racing is permissible.

If you carry the same Aqīdah as us or if you believe there is very little difference between us, in this case what falls upon you is to urgently obliterate these differences and ensure the unification among the Muslimīn. For this to occur it is an obligation that both sides are honest towards one another. For those of you who are not after this and yet are opposing the Aqīdah and take place on the lines of the enemy and you come to us with various other intentions then know that you have no right to complain regarding the precautions measures we take.
After this introduction, we would like to present some narrations regarding the importance of transparency and honesty in relations among humans. Mentioned in a Hadīth related in al-Bukhārī, Jābir bin Abdullāh (Radiyallāhu Anh) narrated the following:

أَتَيْتُ النَّبِيَّ صلى الله عليه وسلم فِي دَيْنٍ كَانَ عَلَى أَبِي فَدَقَقْتُ الْبَابَ فَقَالَ ‏"‏ مَنْ ذَا ‏"‏‏.‏ فَقُلْتُ أَنَا‏.‏ فَقَالَ ‏"‏ أَنَا أَنَا ‏"‏‏.‏ كَأَنَّهُ كَرِهَهَا‏
"I came to Nabī (Sallallāhu Alayhi wa Sallam) in order to consult him regarding my father's debt. When I knocked on the door, he asked, Who is that? I replied: I. He (Sallallāhu Alayhi wa Sallam) said: I, I? He repeated it as if he disliked it." (al-Bukhārī, Hadīth no:6250)

In his Tafsīr of the Āyah:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتاً غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا ذَلِكُمْ خَيْرٌ لَّكُمْ لَعَلَّكُمْ تَذَكَّرُونَ
“O ye who believe! Enter not houses other than your own, until ye have asked permission and saluted those in them: that is best for you, in order that ye may heed (what is seemly).” (an-Nūr 24/27)

Ibnu Kathīr (Rahimahullāh) explained why Rasūlullāh (Sallallāhu Alayhi wa Sallam) disliked this:

“He (Sallallāhu Alayhi wa Sallam) did not like it because this word tells you nothing about who is saying it, unless he clearly states his name or the name by which he is known (nickname), otherwise everyone could call himself “Me”, and it does not fulfill the purpose of asking permission to enter, which is to put people at their ease, as commanded in the Āyah.” (Ibnu Kathīr, Tafsīr)

As Ibnu Battāl mentions in his Sharh of al-Bukhārī; if the voice of the individual who is knocking on the door is known there is no objection in saying “It is me.” However, this would not be proper if it is possible to confuse him for another. (Ibnu Battāl, Sharhu Sahīh’il Bukhārī, 9/29)

Although this Hadīth is regarding the act of saying “me” while knocking on someone’s door being disliked, it would not be correct to assign it merely to this. From Nass (textual proof) as such scholars have made Istinbāt (convicted) of the general rules the Muslimīn have to follow regarding manners and they have reprimanded those who act in the opposite. For example in Tārīkhu Baghdād by Khatīb’ul Baghdādī, in the biography of the scholar named al-Warrāq the following is mentioned:

“I knocked on the door of Abū Muhammad ibn Sa’īd, he said: Who’s there? I said: Me Abū Bakr bin Abū Alī, is Yahyā there? Upon this, I heard him say to his slave girl: Bring me the shoe so that I go out and smack this ignorant who uses the patronage of himself and his father yet calls me by my name.” (al-Baghdādī, Tārīkhu Baghdād, 2/388)

After mentioning this narration with its Isnād (chain of narration) al-Khatīb (Rahimahullāh) stated: "I mentioned this story to some of our Shuyūkh (pl., Shaykh) and they said: Ibnu Ismā’īl was upon success and this story was famous from him." (al-Baghdādī, Tārīkhu Baghdād, 2/388)

At-Tirmidhī narrates similar to this in the following: al-Miqdām bin Ma’dikarib narrated that Rasūlullāh (Sallallāhu Alayhi wa Sallam) said:

إِذَا آخَى الرَّجُلُ الرَّجُلَ فَلْيَسْأَلْهُ عَنِ اسْمِهِ وَاسْمِ أَبِيهِ وَمِمَّنْ هُوَ فَإِنَّهُ أَوْصَلُ لِلْمَوَدَّةِ
"When a man becomes the brother of another man, then let him ask him about his name and his father's name and who he is, for indeed it shall nurture affection." (at-Tirmidhī, Hadīth no: 2392)

This Hadīth has been narrated different ways. Although there is Ikhtilāf (disagreement) regarding Sihha (soundness) of the Hadīth, scholars have given place to it in their works because its meaning is sound and they stressed the importance of people acquainting with one another. The following has come to us from another context:

“Watch whom you sit with and whom you take your Dīn from. The devils will transform in to the form of man during Ākhir Zamān (end of times) and they will say they told us, they informed us (meaning they will narrate Hadīth in such manner). For this when you sit with a man ask him his name, his father’s name, and his tribe or once he is lost you will not be able to find him again.”

Daylamī mentions this narration in Musnad’ul Firdaws, 1/107, Hadīth no: 358 from Ibnu Mas’ūd (Radiyallāhu Anh); Suyūtī in Jāmi’ul Ahādīth, Hadīth no: 5862 mentions besides Daylamī; Hākim in his Tārīkh has narrated this. Allāh knows best about the Sihha of this Hadīth, however as mentioned before the meaning is appropriate to general principles.

We do not make mention of the Hadīth in order convict general Hukm (ruling) that are valid all the time in all instances, we have no authority to do this. Certainly, there could be other Nass, which make Tahsīs (restriction) of or bring exemptions, however this is not our matter, our issue is not to bring forth the Fiqh (jurisprudence) of the matter. However, no one can deny the fact that all these Hadīth, draw attention to the importance of acquaintance; among those who speak of Dīn, ask questions, and respond to them especially in our days, which the Fitnah (trial) of Ākhir Zamān are widespread. There are such people today who ask questions and disappear in order to make people fall into doubt, make them enemies of one another or to find Fatāwā (religious verdicts) to their Bātil (falsehood) actions. For this reason, those who want correspondence with us must introduce themselves according to the Islāmic manner and establish whether they are a human or a devil. Those who do not want to adhere to this and continue with their rudeness, consent to their expulsion.

Wa’s Salām!..
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