Upon Clarity | على بيّنة
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"Say (O Muhammad ﷺ): I am on clear proof from my Lord..."
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Channel Posts
| 2 |  They Were Taught to Remain Silent in Refutations—So How Can You Expect Them to Stand Against Falsehood?
https://t.me/abulfadhls | 206 |
| 3 | An Important Clarification Regarding an Issue Many Students of Knowledge Fall Into
The scholars and students of knowledge whom the scholars have warned against should not be promoted, circulated, or shared—regardless of how much time has passed since the refutation, unless a clear retraction from the error has been established.
This is an important matter that many students of knowledge fall into: assuming that the passage of time somehow renders a warning obsolete, or that one may benefit from a person simply by taking what appears to be correct from them and leaving what is incorrect.
Therefore, beware, my brothers and sisters, of falling into this mistake. The path of Ahl al-Sunnah is not built upon seeking out every speaker and taking from each person what we deem to be correct. Rather, it is upon preserving our religion and knowledge, and taking them from those who are known for soundness and adherence to the Sunnah.
May Allah grant us all sincerity, sound understanding, and steadfastness upon the truth. | 249 |
| 4 |  Should we listen to duʿāt who have been criticised, taking the truth from them and leaving the falsehood? | Shaykh Dr. Muhamed Bin Hādi
https://t.me/uponclarity1 | 217 |
| 5 | اللهم ارحم إخواننا في الجزائر، اللهم ارحم موتاهم، وصبّر أحياءهم، وانصرهم على من أراد بهم سوءا يا رب العالمين. اللهم من أراد ببلادنا الجزائر شرًّا فانتقم منه، ورُدَّ كيده في نحره يا رب العالمين.
O Allah, have mercy upon our brothers in Algeria. O Allah, have mercy upon their deceased, grant patience to those who are alive, and grant them victory over those who evil for them, O Lord of the worlds.
O Allah, whoever intends evil for our country, Algeria, then take vengeance upon him, and turn his plot back upon him, O Lord of the worlds. | 256 |
| 6 |  How Should We Deal With Innovators? | Ibn Bāz
https://t.me/uponclarity1 | 349 |
| 7 | https://youtu.be/b6jg3Y9A3rI?si=Nr_UfKMKgDU_S2Rl | 193 |
| 8 | Adding on to my point from yesterday:
We find many people today refuting Abū Taymiyyah and those like him for mistakes they have fallen into. Yet when it comes to the likes of ʿAlī al-Ḥalabī and Abū al-Ḥasan al-Ma’ribī, they remain silent and do not speak.
These were among the heads of the people of Tamyīʿ in our time. The scholars have mentioned that the fitnah of Abū al-Ḥasan al-Ma’ribī was one of the greatest fitan to afflict the Salafis in this era, and an offshoot of that fitnah was the fitnah of ʿAlī al-Ḥalabī.
And you will find that ʿAlī al-Ḥalabī fell into exactly what Abū Taymiyyah is falling into today if not worse. He would previously refute individuals and label them Qutbīs and the likes—for example, he called Muḥammad Ḥassān a Qutbī and refuted his likes from al-Huwayni and Ya’qoob etc. But later he changed and began claiming that these same people were Salafīs, and that those who expelled them from Salafiyyah were ghulāt at-tajrīḥ (extremists in criticising). This is strikingly similar to what Abū Taymiyyah is doing today.
Yet when it comes to one, they refute him heavily, while when it comes to the other, they remain silent.
And these same people will then accuse the Sunnis and Salafis of fanaticism and ḥizbiyyah for following the scholars who refuted these individuals upon the truth. They tell you, “Stay away from these matters. These are problems between the scholars. Don’t involve yourself.” Some of their own teachers will even say that this is how a student of knowledge should be.
We seek refuge in Allah from such a statement.
A student of knowledge should not be someone who simply stays away whenever the truth becomes difficult or contentious. Rather, he should be someone who seeks the truth in every matter. This is what it means to be a seeker of truth.
And if they accuse us of ḥizbiyyah (partisanship) for following certain scholars in their refutations, then why can we not turn the accusation back and say: you have ḥizbiyyah for following certain scholars in abandoning these refutations?
What is the excuse for saying, “These are problems between the scholars,” when the truth is clear, and the mistakes, deception and falsehood of individuals such as al-Ḥalabī and al-Ma’ribī are clear?
Imagine if a young Sunni today said, “Avoid the refutations against Abū Taymiyyah. These are merely problems between students of knowledge. Don’t involve yourself.”
How would you feel?
Would you not feel that you had been backstabbed, and that the truth itself had been backstabbed?
The one who says this is not seeking the truth. Rather, he is seeking to water down the Salafi manhaj and distance people from standing upon the truth when it becomes necessary.
This was not the manhaj of the Salaf, raḥimahumullāh.
So either follow the truth consistently in both cases, or remain silent in both.
We ask Allah for safety and well-being. | 565 |
| 9 | I have seen many people sharing this recent lecture of Shaykh Muḥammad ibn Hādī, claiming to be upon what he is upon and what the Mashāyikh are upon—particularly here in the UK and the West.
Yet when we look at the reality, we find some of these same people sitting with those who praise ʿAlī Ḥasan al-Ḥalabī, Abū Isḥāq al-Ḥuwaynī, and others whom the scholars have declared innovators.
Some do not merely praise al-Ḥalabī; rather, they quote him when speaking about tamyiʿ, even quoting his refutations of the ghulāt al-tajrīḥ. Yet our Mashāyikh have mentioned that those who label our Mashāyikh ghulāt al-tajrīḥ are themselves deserving of jarḥ.
Likewise, you find them refuting tamyiʿ one day, then sitting amongst the mumayyiʿah the next. You even find some of them teaching or sitting in Madinah College, whose dean until fairly recently was Faisal al-Jassim, alongside individuals whose manhaj and associations are well known, including those who sit with the likes of Saʿīd al-Khamlī and others.
So be warned, my brothers and sisters: not everyone who refutes Abū Taymiyyah, drops him and exposes him is himself a Salafi. As the Mashāyikh have mentioned—and as Shaykh Muḥammad ibn Hādī explains in this very lecture—you must look at the person himself and what he is upon.
It does not benefit a person to refute Abū Taymiyyah if he himself falls into the very matters for which he refutes Abū Taymiyyah.
The Sunnah is not selective, and Salafiyyah is not merely a label.
As Imām al-Barbahārī, raḥimahullāh, said:
“It is not permissible for a man to say, ‘So-and-so is a person of the Sunnah,’ until all the characteristics of the Sunnah are gathered within him.”
We ask Allah for safety and well-being. | 1 437 |
| 10 | https://youtu.be/7HpuLGl4Xtc?si=L8SV3NtJBCUGtJHd | 181 |
| 11 |  “A Person Says Beginners Shouldn’t Refute Innovators And Warns Against the likes of Shaykh Aḥmad Bāzmūl — Should we Take From Him?”
https://t.me/abulfadhls | 361 |
| 12 | https://youtu.be/RHaFQAjgl84?si=3QiNq1GNJgzAw-7V | 259 |
| 13 | Shaykh al-Albānī رحمه الله said:
“I do not believe that a Salafī—regardless of how low his scholarly level may be—would allow himself to water down the clear and evident truth!”
al-Silsilah al-Ḍaʿīfah, 14/1019 | 385 |
| 14 | Fifthly: The approach and method of the scholars towards an innovator is to wait for a period of time, during which he is observed and monitored, until his repentance becomes sound and his condition is rectified. His repentance is not immediately accepted and he is not simply taken at his word.
Shaykh al-Islām Ibn Taymiyyah said: “The jurists stipulated, according to one of their two positions, regarding the acceptance of the testimony of the one who has been accused of slander, that he become upright, and they estimated this to be one year, just as ʿUmar dealt with Ṣabīgh ibn ʿAsal when he deferred him for one year. Aḥmad adopted this same position regarding the repentance of one who calls to innovation: that he is deferred for one year, just as ʿUmar deferred Ṣabīgh ibn ʿAsal”…
Shaykh al-Islām Ibn Taymiyyah also said: “…ʿUmar, may Allāh be pleased with him, commanded the Muslims to boycott Ṣabīgh ibn ʿAsal al-Tamīmī when he saw him to be among those who followed the ambiguous passages of the Book, until a year had passed and the sincerity of his repentance became apparent, after which he commanded the Muslims to resume relations with him…”…
Ṣiyānat al-Salafī min Waswasah wa Talbīsāt ʿAlī al-Ḥalabī, pp. 481–487.
(With the removal of certain parts where you find: … ) | 430 |
| 15 | 🛑“He Has Repented — So Why Don’t You Accept His Repentance?”
Find Out How the Salaf Understood a Genuine and Correct Retractation!
Shaykh Aḥmad Bāzmūl:
And this is a new method of repentance, but it is not upon the methodology of the Salaf al-Ṣāliḥ; rather, it is upon the way of the people of deception and trickery.
The Salafī scholars are not naïve or gullible people who can be deceived by al-Ḥalabī and his likes from among those who water down the religion and are astray. Therefore, they did not accept Muḥammad Ḥassān’s claim of repentance for the following reasons:
Firstly: The obligation upon the one who has opposed the methodology of the Salaf al-Ṣāliḥ and fallen into innovations and newly introduced matters is that he abandons all of them. He does not repent from some while continuing upon others. So whoever is like this, the description of being an innovator remains applicable to him until he repents from all of them…
Secondly: Whoever falls into innovation publicly, and the people are affected by his innovation, is obligated to publicly announce his repentance, disassociate himself from his innovation publicly, and call upon those who were influenced by him to return to the truth.
This is contrary to what occurred in the private, unannounced telephone call, in which the meaning of publicly announcing repentance is not fulfilled, as Allāh, the Most High, said [what means]: {Except those who repent, rectify themselves and make clear the truth.} [al-Baqarah: 160].
Maymūn ibn Mihrān said: “Whoever sins secretly should repent secretly, and whoever sins openly should repent openly; for the people disgrace others and do not forgive, whereas Allāh, Mighty and Majestic, forgives and does not disgrace.”
And this is what happened with Imām Ibn al-Mubārak when one of those who had repented from the doctrine of the Jahmiyyah wanted to sit with him. He stood up and said to him, “Either you get up, or I will get up!”
He said, “Why?”
Ibn al-Mubārak replied, “Because you are a Jahmī.”
He said, “But I have repented.”
ʿAbdullāh ibn al-Mubārak replied to him: “Not until you make your repentance apparent just as you made your innovation apparent”…
Thirdly: The questions and answers in Muḥammad Ḥassān’s telephone call were unclear and not explicit regarding his repentance and his declaration of disassociation from the innovation and its people. Rather, they contained many possible interpretations, and the intended meaning was obscure…
Fourthly: Whoever repents must have signs of withdrawal and repentance become apparent upon him, such as clarifying the condition of the people of innovation, praising the people of the Sunnah, warning against innovations and their people, and praising the Sunnah and its people.
This is contrary to the state of Muḥammad Ḥassān, for after his — alleged — repentance, he praised al-Shaʿrāwī and al-Qaraḍāwī, and he remains in the midst of the people of innovation and desires, and he remains upon what he was upon.
Ibn Qayyim al-Jawziyyah said: “Part of the repentance of one who calls to innovation is that he makes clear that what he used to call to was an innovation and misguidance, and that guidance lies in its opposite. Just as Allāh, the Most High, stipulated regarding the repentance of the People of the Book — whose sin was concealing what Allāh had sent down of clear proofs and guidance in order to mislead the people through that — that they rectify their actions within themselves and make clear to the people what they had concealed from them. He said: {Indeed, those who conceal what We sent down of clear proofs and guidance after We had made it clear to the people in the Scripture — those are cursed by Allāh and cursed by those who curse. Except those who repent, rectify themselves and make clear the truth; those I will accept their repentance, and I am the Ever-Accepting of repentance, the Most Merciful.} [al-Baqarah: 159–160] … Thus are the conditions and realities of repentance to be understood, and Allāh is the One whose aid is sought”… | 288 |
| 16 | https://youtu.be/4q_SRIQ35DM?si=7msED-bm4BPq_Jko | 230 |
| 17 | https://youtu.be/gWbVCIj343o?is=2jAjjg48Kx-OLB_O | 1 627 |
| 18 | Shaykh Sulaymān ar-Ruḥaylī حفظه الله said:
We stated: ”(On the condition that it is free from a stronger opposing proof).” This is because whenever a stronger opposing proof exists, diverting the wording away from its apparent meaning (taʾwīl) becomes completely invalid, regardless of how many evidences one may present.
A clear example of this is the Attributes of Allāh, the Mighty and Majestic. The Salaf unanimously agreed that they are to be affirmed upon their apparent meanings.[1] Therefore, no one has the right to divert them away from their apparent meanings (taʾwīl)—neither with a proof he assumes to be evidence nor without proof. Such taʾwīl is never correct, even if its advocate were to bring a hundred proofs.
For example, if someone were to divert the meaning of the Hand of Allāh to mean the Power of Allāh, and then presented a hundred linguistic proofs from the Arabic language showing that the word hand can be used to mean power, we would still not accept this taʾwīl, nor would we describe it as correct or acceptable. This is because it is opposed by something far stronger: the consensus of the righteous Salaf—may Allāh be pleased with them—upon not diverting these texts away from their apparent meanings.
This is a principle that must be recognised and understood, for it is of the utmost importance in the subject of taʾwīl.
Taʾwīl is impermissible whenever there is a prior consensus affirming the apparent meaning of a text. No one has the right to divert a text away from its apparent meaning when the early generations unanimously affirmed that meaning. Rather, every taʾwīl that contradicts the consensus upon the apparent meaning is false, regardless of whatever evidences its advocate may present, for such evidences are not accepted.
[1] See: Jāmiʿ Bayān al-ʿIlm wa Faḍlih (2/929) and at-Tamhīd (7/145), both by Ibn ʿAbd al-Barr; al-Iqtiṣād fī al-Iʿtiqād (p. 51) by ʿAbd al-Ghanī al-Maqdisī; al-ʿUlūm wa al-Ḥikam; Majmūʿ al-Fatāwā (3/46); and Minhāj as-Sunnah an-Nabawiyyah (2/639), both by Ibn Taymiyyah.
Source: Taqrīb al-Wuṣūl ilā Fahm al-Uṣūl min ʿIlm al-Uṣūl, p. 506. | 389 |
| 19 | https://youtu.be/6vd9faWgWIM?si=I_NFsgbh5e2VkJFw | 279 |
| 20 |  The Hidden Thief: Why So Many Miss Fajr
Shaykh Dr. ʿAbd al-Raḥmān al-ʿUmaysān حفظه الله | 424 |
