Tuesday 26 May 2009

Anecdotes of the Akabireen

Hazrat Sheikh rahmatullahi alayh said that someone asked Hazrat Ali radiallahu anhu,

"Would you have rather died in infancy and go straight to Jannah or grow up and take the risk?"

Hazrat Ali radiallahu anhu replied,

"I would rather grow up and be at risk rather than dying in infancy. In infancy, I would not have aquired the ma'rifah (recognition) of Allah. As of now, even though I am at risk, at least I have the ma'rifah of Allah. Further, to send me to Jannah is the prerogative of my beloved Allah."

Hazrat Sheikh rahmatullahi alayh said that life is really a thing to be appreciated. According to me a person should care for his health. Whether a person gets the taufeeq of doing nafl ibaadat or not, when he realizes that he is in so much comfort, he will begin to love Allah because a human being is indebted to on who bestows favours on him. When he realises how much of Allah's bounties he is enjoying, he will inevitably become attracted to Allah. His love for Allah will eventually lead to the ma'rifah of Allah.

Hazrat Sheikh rahmatullahi alayh mentions that a certain saint was engaged in reflecting on Allah. Coincidently, a doggy happened to pass from in front of him. The saint intently place his gaze on the dog. The result was that wherever the dog went, the other dogs followed it; and whenever it sat, the others sat around it. Then Hazrat remarked laughingly that it was as if the dog became the Sheikh of the other dogs. He further said that if the effect of a single gaze of a saint is such that animals benefit from it, how humans could remain deprived from such a gaze.

Upon occasion a murderer was executed by hanging. People dreamt that he was strolling in Jannah dressed in beautiful garments. Asked for the reason for his entry in Jannah despite being a murderer, he said,

"While I was hanging on the gibbet, Hazrat Habib Ajmi rahmatullahi alayh happened to pass by. He took pity on me and prayed for my forgiveness."

Subhanallah! Stories similar to these are endless, the reality is this that whenever they glanced at something, it became blessed. The only thing our eyes find is a girl, money, car.. and.. and a girl. Hazrat Sheikh rahmatullahi alayh mentions,

A young intelligent maiden was once walking through town, when some unscrupulous male cast an evil gaze and became enchanted upon her beauty. He followed her out of town some way. Sensing mischief, the youg lady abruptly turned around and confronted this man behind her, demanding sternly,

"Why are you following me?!"


"I have fallen in love with your enchanting beauty!" replied the male.

The wise maiden then commented,

"No big deal, a human falls in love with another human but i shall tell you a a secret. look over there, here comes my sister, she is younger and more pretty than me, if you were to fall in love with her... that really would be something!"

The fool turned around to have a look whereupon the young girl kicked him up the backside and said,

"SCOUNDREL! So is this upon what you claim love? The first news of somebody more attractive than me.... and you are willing to goggle and incline towards her?!"

Walkin away, she left the bewaqoof to sulk at his stupidity!

Saturday 23 May 2009

Hope And Mercy

When you commit some sin do not despair of attaining closeness with your Rabb because, perhaps this is the last sin destined for you.

When you commit some sin as a result of human nature, never allow this sin to bring about the slightest change in your determination to remain steadfast on the Deen and do not permit it to slacken your bond with Allah Ta'ala. Do not be deceived by the thought: ‘I am unable to remain steadfast on the Deen, hence my sinning.' Do not think that firmness on the Deen is impossible on account of the sin committed. With this idea, do not become audacious in sin. This idea which you entertain is baseless because a sin committed as a result of the weakness in human nature is not in conflict with firmness on the Deen. Yes, persistence in sins, abstention from taubah and deliberate commission of sin are negatory of firmness (Istiqaamat).

It is quite possible that the sin committed may be the last decreed for you and thereafter such mercy may be directed to you, that you will commit no further sin.

For the heart not to grieve when Taa-aat (acts of obedience) and Ibaadaat (acts of worship) are lost, and not to feel remorse when indulging in sin and evil, is a sign of the death of the heart.

Know that just as the life of the physical body is dependent on food, so too is the life of the (spiritual) heart dependent on Imaan and A'maal-e-Saalihah (Righteous Deeds). In the same way as the physical body would perish if deprived of nourishment, the heart will die if it is without Imaan. Thus, if a man is unconcerned about his neglect of obedience, e.g. Namaaz, Roza (fasting), Jama't Salaat, etc., and he experiences no regret and remorse for the sins he commits, it indicates that his heart is dead, devoid of the impressions of Imaan.

If the heart derives pleasure from acts of obedience and worship, and grieves and feels regret when sins are committed it indicates that the Noor of Imaan is radiating.

There should not be in your mind any sin so grave that it prevents you from holding a good opinion of hope with Allah Ta'ala and causes you to despair of His mercy and grace. He who has recognised his Rabb knows that infront of his Rabb's grace and mercy, his sins are insignificant.

One should not hold one's sins in such a grave light that one loses hope in the grace and mercy of Allah Ta'ala. One should not think: “The gravity of my sin is so great that there is no forgiveness for it, and I have on account of this sin now reached a stage where I am unfit for His grace and mercy.” Such despair is the consequence of unawareness of the attributes of Allah Ta'ala.

One who has recognised his Creator and is aware of His attributes, will be acquainted with His attributes of Forgiveness and Grace. He will thus understand that in the presence of these infinite attributes, his sins are insignificant. He will always have hopes of being forgiven.

While this should be one's attitude, one should not consider sin itself to be insignificant. If the gravity of sin is not in the heart, one will then not resort to taubah nor will there be regret and remorse.

The summary of this discussion is: Neither consider the sin in such grave light that one despairs and loses hope in forgiveness, for this too is kufr, nor regard sin so lightly that one feels no remorse and is deprived of taubah. The hope of forgiveness should be tempered with regret for having sinned, and a firm resolution should be made to refrain from disobedience in future.

Taken from
Ikmalus Shiyaam Chapter On Taubah

"...The passing of these days and nights is indeed the passing of your life..."

Friday 22 May 2009

Love Itself Will Teach You The Etiquettes of Love

Muhabbat (love) cannot be learnt just like that, nor can it be taught just like that. Hazrat Sheikh Muhammad Zakariyya rahmatullahi alayh used to say,


“When I was very young, a child... I used to hear my father (Hazrat Maulana Yahya rahmatullahi alayh) recite poetry. And I used to learn this poetry by heart. I did not understand the deeper meanings of this poetry until when I was older. One of the poems that I had learnt from him were as follows:

محبت ﺗﺟﻬ كو خود ﺁداب محبت سكهاتى ہے

“Love itself will teach you the etiquettes of loving someone.”

Meaning, when a person loves another person to a deep extent, he constantly thinks of ways to show great etiquettes to that special someone. If you search for these etiquettes in a book, you will find some but better than this is true love. If your love for a person is true, it itself will teach you the mannerisms of how to love a person. It was Hazrat Sheikh’s habit to narrate stories during i’tikaaf time in Ramadhan and so in this particular time, he continued to narrate his own experiences in relation to the above poem. He relates that the great ‘Alim Hazrat Maulana Abdul Qadir Raipuri rahmatullahi alayh would travel a lot and on his journeys, he would often stop off at Saharanpur where Hazrat Sheikh used to live. And he would stay there for a short period. Once there was a Tableeghi Ijtima and Hazrat Raipuri was arriving at the same time. As the ijtima finished all the great ulama went to the train station to meet Hazrat Raipuri so that they could be in his service. The first thing that Hazrat Sheikh asked him was,

“What is your plan? (i.e. how long do you intend to stay at my house in Saharanpur?)

Hazrat Raipuri said,

“I will stay for today and tomorrow. The third day is up to you, whatever you want me to do, I will do.”

Despite being senior to Hazrat Sheikh and also a man of great ‘ilm, Hazrat Sheikh refused him the request and said,

“No. Not one, two or three days... leave tomorrow. And not just (any time) tomorrow but as soon as the Fajr Adhan goes, you read your Jamaat with your own people and leave. You do not have permission to stay at my house any longer than that.”

Hazrat Raipuri was absolutely bewildered and shocked at this response! He said,

“Give me permission, I have been travelling for so long! I need rest!”

And Hazrat Sheikh said,

“No. Infact, you cannot stay half an hour after the Fajr Adhan, you must leave. You have no permission from me. I will prepare your breakfast and tea and then you go.”

So this is what had happened and when it was Hazrat Maulana Abdul Qadir Raipuri’s time to depart and go back to Raipur, Hazrat Sheikh came to him. He explained his actions and said,

“The reason I done such is because my house is no luxurious place. I live a very simple life. You are travelling and you are going to find no luxury or rest here because my house cannot provide it. You are better off going back to Raipur. And my intention behind this all is so that you get rest. And of course I want you to stay but this is what I was thinking and I could not let you stay any longer than that one night.”

Then when Hazrat Raipuri went back to Raipur, he called all of his close companions and then he said,

“This is the intention that Hazrat Zakariyya has sent me back with...”

and then he began to make many, many dua’as for him before continuing to say,

“This was such a good intention that now I see the benefit.”

Thereafter, he made a huge number of Du’aas for Hazrat Sheikh and continued to do so. Hazrat Sheikh says,

“Whenever I remember this story it makes me very happy because it seems very harsh but it is because the love I had for him taught me these etiquettes.”

Similarly, there is an incident recorded of Sheikhul Islam, Hazrat Sayed Maulana Husain Ahmad Madani Sahib. Once his teacher, Hazrat Sheikhul Hind Maulana Mahmoodul Hasan Sahib received many guests. There was only one toilet in the house and the visitors were to stay for several days. Every night Hazrat Madani used to clean the toilet and the visitors would find the toilet clean the next morning. Once again, it was not books that taught him this but love itself. His love was so true and sincere for his beloved teacher that it gave him the strength to do even the most impossible of works. Finally, we look into the life of our beloved Rasul e Paak salallahu alayhi wa salam .

Our beloved Prophet salallahu alayhi wa salam had a deep and intense love for Hazrat Aishah radiallahu anha. He would show her enormous affection right up to the day he left this world. His love for her was so much that he would not let an opportunity slip in which he could show Hazrat Aishah radiallahu anha her special place in his heart. When she would sip water from a glass, he would turn that glass and drink from the exact same place where Hazrat Aishah radiallahu anha had placed her lips. He was a very caring and loving husband. He would go out with Aishah radiallahu anha, Sahabahs are with him, he would say to the Sahabah – once it so happened, he said to the Sahabah to go ahead and that he would come with Aishah radiallahu anha. The Sahabah then went forward on that journey that they were travelling and then he says to Aishah,

“Aishah! Come on! Let’s race!”

And they start racing and Aishah radiallahu anha wins the race and Rasulullah salallahu alayhi wa salam is left behind. After a few months or years, similarly, the same incident happens and they have a race again. This time, Rasulullah salallahu alayhi wa salam wins and so she was left behind and Rasulullah salallahu alayhi wa salam won and he said,

“I have taken my revenge .”

So finally I conclude. True love is the basis of teaching how to love a person. Whether those people or that person is from our families, spouses, friends or teachers etc. A person who nourishes his hearts hunger with haraam love will always be void of conentment and this special connection. True love will teach one etiquettes on how to show compassion, care and happiness. Making one another smile will come without thought and exchanging gifts with one another, cheering one another up, keeping eachother away from harm will be a 'doddle' (inshallah). I love you all for the sake of Allah's pleasure and so I have made the above 'user friendly' and 'easy on the eyes' so that you may enjoy reading it inshallah.

May Allah Ta'ala give us all the ability to love one another in the correct manner. Ameen


Monday 18 May 2009

Crossword 1: Sahabah radiallahu anhum

Assalamu Alaykum,

I have made a crossword for you to do in your free time! I understand that sometimes it is boring just reading and reading. So now you can interact too! The answers are at the bottom, no cheating or peeping until you give up. Jazakallah

Note: Do not use a marker on your computer screen! If you do, then write bewaqoof on your kopri (forehead) too!

The Sahabah radiallahu anhum







Now it is your job to go and find out the sacrifices these great people made.

Friday 15 May 2009

Testing Times... literally!

Source: LSC blog

As we dawn closer towards our exams and we begin to get those butterflies in our stomach, we must realise, that the results we recieve can be amended over time. We should recognise the simple fact that if we fail in these tests we can re-take them as many times as we want in different colleges, institutions and places of education. However we should not be like those people who are so immersed in their exams and tests of the dunya that they forget the one major exam that they will not be able to take again.

Let us not be like those people who spend huge amounts of time with their heads stuck in many revision books but neglect the one book that will intercede for them on The Day of Qiyamah, The Qur'an. These exams we take are extremely important, a Muslim should be the best in everything he does...but they are not everything. One should always try his best and then call upon Allaah. And what if we fail and we have no grades and we feel completely low inside? Then we must remember the hadith of the Prophet salallahu alayhi wa salam in which he says, "Remember Allaah in times of ease and He will remember you in times of distress. What hit you, could not have missed you and what missed you could not have hit you."

And if we do fail, it is most imperative, that we remember another hadith of the Prophet salallahu alayhi wa salam that has been narrated in Ahmad and Mishkaat Sharif. "When a person's sins increase, and his deeds are not such that they can wipe out the sins, then the Almighty Allah puts him in sadness and troubles, through which his sins get wiped out."

Allah is only looking for ways to excuse us so we should not keep that gut feeling and keep repeating "If only I did this.." or "Why did Allah do this to me?" This isn't the character of a Muslim, this is not from the character of the Prophet salallahu alayhi wa salam and this is not the perception one should morally keep. If we ultimately do think this, it lets Shaytaan enter while we are drowning in sadness for ourselves and opens the doors for him to place doubts and grudges in our hearts against the One who created us.

So my brothers and sisters in Islaam, let us be strong in our Imaan and let us focus on the real exam which could end any time. In this sentence of life let shaytaan be a comma but never let him be the full stop. A beautiful quote comes to mind, "The shortest distance one has to travel in order to find the solution to his problems is the distance between his knees and the floor. He who kneels before Allaah can stand upto anything."

Do dua'a for all your brothers and sisters, for the Prophet salallahu alayhi wa salam mentions in Sahih Muslim, "The dua of a Muslim for his brother (in Islam) in his absence is readily accepted, an angel is appointed to his side, whenever he makes a beneficial dua for his brother the appointed angel says "ameen and may you also be blessed with the same."

One final naseehat i wish to give is this that, we should not limit ourselves to knowledge of the dunya. Islam holds oceans of knowledge for people to jump into and grasp. This knowledge is one that will remain with you and benefit you in this world an in the hereafter, so my brothers and sisters, become Hafiz's and Hafiza's and become Alim's and Alimaah's. Use your mind, abilities and attributes wherever necessary and what could be better, than pleasing Allah with what he has given you? One final hadith I wish to mention. A hadith related to us by Abu Dardha radiallahu anhu . in which he narrates: I heard Rasulullah salallahu alayhi wa salam saying: "Whoever travels on a path in search of knowledge, Allah will enable him to travel on a path to paradise. And verily, the angels spread their wings with pleasure for one who seeks knowledge. Indeed the inhabitants of the skies and the earth and the fish in the depths of water, all supplicate forgiveness for the Aalim (Islamic Scholar). Verily, the eminence of an Aalim over a devout worshipper is that of the full moon over the stars. And indeed, the Ulama are the heirs of the prophets. And verily, the prophets did not leave behind as inheritance any Dinar or Dirham (worldly wealth), they leave behind Ilm as inheritance. So, whoever aquired this, received an abdundant portion." (Abu Dawud).

Monday 11 May 2009

The Gaza Fundraiser

Assalamu Alaykum,

Respected brothers and sisters, Alhamdulillah by the grace of Allah the Exalted, we have been able to raise £1,035.48 in Leyton Sixth Form college. This all took place during one week and it is not our achievement but you are deserved of this great accolade. This is your efforts, your money and your reward. We pray to Allah the Most High that He accepts our efforts. Ameen. Here are the certificate that we were sent. I wish to thank all those brothers who had helped collecting, may Allah reward you all. Ameen.



Friday 8 May 2009

Poetry: Daal Chawaal & Popcorn

Why must the world inform me of wrongdoings?
All I wanted was to eat my daal chaawal,
Why must I be told of matters beyond my control?
All I wanted was to eat my daal chaawal.
Now my eyes are damaged,
And the chaawal has gone cold,
Now my heart has become heavy,
And the chaawal has gone cold.
The world has passed by yet I am sat here,
While the daal has gone dry,
Virtuous deeds have been imprisoned in time,
While the daal has gone dry.
Minutes, hours, days, months go by and conversations remain the same.
I can’t eat my daal chaawal anymore now can I? It is out of date!

Lesson to learn: Stop talking rubbish and make use of your time, as a poet once said “Time is like a sword, if you do not use it, it will be used upon you.” Similarly, "A sign of Allah's abandoning a person is his useless chatter."

Why must the world inform me of wrongdoings?
All I wanted was to live a life gheebah-free,
Why must I be told of matters beyond my control?
All I wanted was to live a life gheebah-free.
Now my eyes are damaged,
And the popcorn gets warm,
Now my heart has become heavy,
And the popcorn gets warm.
The world has passed by yet I am sat here,
While the popcorn is eaten,
Virtuous deeds have been imprisoned in time,
While the popcorn is eaten.
Minutes, hours, days, months go by and conversations remain the same.
I can’t be gheebah-free now can I? Without being forgiven!

Lesson to learn: Stop doing gheebah and enjoying it as if it were a thrilling movie with popcorn! As Baari Ta'ala mentions, "And do not be curious (to find out faults of others), and do not backbite one another. Does one of you like that he eats the flesh of his dead brother? You would abhor it. And fear Allah. Surely Allah is Most-Relenting, Very-Merciful."

Thursday 7 May 2009

Our Visit to the Blessed Lands

Here are pictures that were taken during our Umrah that we performed last year. Perhaps these pictures will inspire people to visit these places for themselves and make their hearts yearn to see these blessed lands. Here are a few... Kodak Moments.


Medina Munawwarah - Masjid Nabawi - So much history, an important city in the blossoming of this Deen. The Prophet salallahu alayhi wa salam is burried here with his two friends Hazrat Abu Bakr and Umar radiallahu anhuma. Near the Masjid also is the graveyard 'Jannatul Baqi' where many companions and awliyaullah are burried.







Mount Uhud - In the first picture you can see a crack in the mountain, this is where Rasulullah salallahu alayhi wa salam and 9 companions radiallahu anhum went to seek refuge during the Battle of Uhud. From this cave emits a very beautiful scent which can be smelt even today. The second picture is of Abdul Baasit and myself looking onto Uhud, I asked, "Err... which one is Uhud? :" and Abdul Baasit said, "I think its the big one :" and the final picture is a little hill upon which 70 archers were perched. The likes of Anas bin Nadhr radiallahu anhu were martyred upon this hilltop. For more information, please ask and we will inshallah explain..






Arafat - a lengthy description can be give but it is the place to be on the 10th day of Hajj. Dua'as made here are surely accepted! This is the best day to make dua'a to Allah Ta'ala and there are many ahadith relating to this day, place and its virtues.




This is the place where Hazrat Adam alayhisalaam had passed by and made intense tauba. You can also have camel rides which are great fun.



Makkah Mukkaramah - The birth place of Islam, our Nabi salallahu alayhi wa salam and the most revered city in the world. One can speak for ages about this area. In the second picture you can see Zam Zam towers.




Tazaaj - This is the place to eat!






Road to Makkah/Medina - not much scenery other than mountains and desert. Do make lots of Dua'a and send alot Durood Sharif. The Ulama mention, mo act other than the faraid are of so much virtue apart from Durood Sharif. One should really increase in his/her recital in these few days. Our great Akabireen had such love for the Prophet salallahu alayhi wa salam that they would walk bare footed to Madina despite being miles out because of their love for Rasulullah salallahu alayhi wa salam, they did not want to put shoes on a land where Rasul e Paak lived. Hazrat Imam Malik rahmatullahi alay maintained would never walk around in Medina without wudhu. Hazrat Sheikhul Hadith Muhammad Zakariyyah rahmatullahi alay would apply the dust which sits on the sides of the grave of Rasulullah salallahu alayhi wa salam to his eyes as surma. Some people will say "This is biddat biddat!" This is not biddat, this is muhabbat (love).







Masjid e Aishah - This is a place where Hazrat Aishah radiallahu anha was instructed to go in order to start her pilgrimage by the Prophet salallahu alayhi wa salam. Today, it is a Meeqat for pilgrims and a beautiful Masjid. We should make many dua'as here.




May Allah Ta'ala give us the ability to keep on visiting these places and taking benefit from them. Ameen


Wednesday 6 May 2009

A Quick Comment

Alhamdulilah our website is more active than before, but with this increase of activity the level of stupidness has also increased. It's a shame people have to resort to stupid anonymous comments to try and put their view across especially when these comments are sometimes of a provocative nature. Makes us wonder whether the intentions behind these comments are there for the right reasons.

Those people who are writing such comments need to think before they write. There's a small saying, "It's better to look stupid then open your mouth and prove it", that can also be applied to the comments too, "It's better to look stupid then write a comment and prove it", especially when these comments contain some basic spelling and grammar mistakes e.g "...people look up to you for advise, how ignorent..." (advice*, ignorant*). For those of us that passed our gcse's in english, mistakes like these really do make us cringe. (Note: We don't mind people writing in slang (obviously) as this is a site for youths, so that's a different case.)

Similarly the level of intelligence shown in these comments, really does make us laugh. For example, when we receive comments like, "...how ignorent, you have to copy and paste...", but one day earlier this same person went and pressed, "Ctrl + v" and gave us three separate fatawas from islam-qa! ...Deary me!

We appreciate it when people share their opinions about the website, or what's been written in a post. We appreciate it if people write comments to correct any mistakes that have been made and we appreciate negative feedback/complaints from our readers, as long as the intention behind the comment is there to either sincerely help the progression of islam/the website, or any other beneficial motive. However, when these comments have a wiff of malice/hate/pride inside them, then nothing comes to mind more than the hadeeth narrated by the Messenger of Allah (peace be upon him) which says: "Sometimes a person says something good but he does not realize how far will his words go. Yet it earns him the pleasure of Allah till the day he will meet Him. On the other hand sometimes a person says something bad, although he does not realize how far his words will go. Yet it earns him the wrath of Allah till the day he will meet Him." [Tirmizi, Ibn Maaja, Muwwata Imam Malik].

If we write something and you find it offensive/upsetting then just leave a comment asking for it to be changed.

Anyway, jazakallah for your time and attention. Please do stay safe online and if you wish to write a comment then remember to, "Fear Allah as He should be feared. Know that He is All-Seeing, All-Knowing and All-Hearing" and lastly, Abû Hurayrah (May Allah be pleased with him) relates that Allah's Messenger (peace be upon him) said: “Whoever believes in Allah and the Last Day should speak a good word or remain silent.

Monday 4 May 2009

The Deception of the Devious Salafi Sect.


When a man wishes to unfetter himself from the restrictions of the Shari'ah and the Sunnah in the present day, the solution for him is to become a so-called Salafi. Once he joins the Salafi deviant sect, he is free to find expression for his nafsaani opinions. In order to draw unwary and ignorant Muslims into its fold of dhalaal (deviance) and baatil (falsehood), the modernists Salafis employ deception on a large scale.

A salient feature of this sect of baatil is their rejection of the mathhabs of the Salf-e-Saalihoon (The real pious predeccessors). In spite of their rejection of the mathaahib of Haqq (truth) espoused by the Salaf-e-Saalihoon, these mudhilleen (deviates who lead others astray) seek to bamboozle the unwary and the ignorant by making ostentatious claims for their "Love" and "respect" for the 'Ulama (scholars) and Fuq'aha (jurists). The masses are ignorant. They lack the knowledge to distinguish between right and left; they do not possess the ability to verify and understand the statements of the Fuqaha which these salafi deviates selectively quote to bolster their corruptive arguments. Let us examine one example of the deception they employ to hoodwink the unwary and the ignorant.

Taqleed (The following of a madhab)

While they decry Taqleed, jeer at it, speak mockingly of it and vilify the muqallideen (followers of madhabs) who follow the 'Ulama and Fuqaha and the Salaf with epithets such as "cows" and "dogs", blindly following rulings of others, these salafis cite the very great Fuqaha of the Salaf to support their baatil contentions of 'ad mut-taqleed" or the renunciation of Taqleed or their blind following of their opinions of desire. In substantiation of their claim, they present the well-known statements of the Fuqaha and the Aimmah-e-Mujtahideen (leaders of the mujtahids) of the Salaf-e-Saalihoon such as:

"When you find in my kitaab anything contradicting the Sunnah of Rasulullah (s.a.s.) then say (i.e. command) the Sunnah of Rasulullah (s.a.s.) and leave aside my statement." (Imam ash-Shaafi)

"When the Hadith is established as authentic in opposition to my statement, then act according to the Hadith and abandon my statement." (Imam ash-Shaafi)

"When the authenticity of the Hadith is established, then that is my Mathhab." (Imam ash-Shaafi)

Similar statements have been attributed to Imam Abu Hanifa by Ibn Abdul Barr. Imam Sha'raani too attributes to similar statements to Imam Abu Hanifa. In Raddul Mukhtaar, Allaamah Beeri, narrating from Sharah Hidaayah of Ibn Shuhnah says:

"When the Hadith is authentic, then that is my mathhab." (Imam Abu Hanifa)

The authenticity of these statements is not contested. However, neither do these salafis understand the meaning of these statements nor do their audiences. The audience being unschooled in the higher knowledge of the Shari'ah, simply take in what is gorged out by the devious speakers of this sect. The salafis claim to be the followers of the Salaf. In their definition of the Salaf, they quite rightly include the Fuqaha and the Ulama of Quroon-e-Thalaathah (the first three glorious epochs of Islam) - the age of Sahaba, Tabi'een, and Tab-a-Tabi'een. The Aima mujtahideen which include the four illustrious Imams of the Four Mathhabs of the Ahl as-Sunnah Wal-Jama'ah are all part of the Salaf.

While these salafis seek to eke out unbridled rejection of taqleed for every man in the street on the basis of the aforementioned statements attributed the great Imams, the great 'Ulama who follow these Aimmah mujtahideen aver otherwise. Commenting on these statements, Imam an-Nawawi (rahmatullah alayh) says:

"This which Imam ash-Shaafi has said does not mean that everyone who sees a sahih Hadith should say "This is the mathhab of ash-Shaafi," thus practicing on the zaahir (text/external or apparent meaning) of the Hadith.

This most certainly applies to only such a person who has the rank of ijtihad (when a scholar exerts himself to derive rulings from the qur'an and hadith without relying on the views of other scholars) in the mathhab. It is a condition that he overwhelmingly believes that Imam ash-Shaafi was unaware of this Hadith or he was unaware of its authenticity. And this is possible only after having made a research of all the books of ash-Shaafi and similar other books of the Ashaab of ash-Shaafi, those who take (knowledge) from him and others similar to these (books). This is indeed a difficult condition (to fulfill). Few are there who measure up to this (standard).

What we have explained has been made conditional because Imam ash-Shaafi had abandoned acting on the zaahir (text) of many Ahadith, which he say and knew. However, by him was established proof for criticism in the Hadith or its abrogation or it's specific circumstance or its interpretation, etc. Hence, he was constrained to leave aside the hadith." (Ilaaus Sunan, Vol. 2, page 225)

Shaykh Abu Amr (rahmatullah alayh) said:
"It is not easy to act according to the aparrent (zahir) text of what Imam ash-Shaafi said. It is not lawful for (even) every Faqeeh (qualified Aalim who has deep insight) to act indepently with that which opines to be proof from the Hadith." (Ilaus Sunan, Vol. 2, page 225)

It also appears in Ilaaus Sunan of Muhaddith Zafar Ahmad Uthmani (rahmatullah alayh):
"Imam Sha'raani has also narrated it (i.e. the statement "When the authenticity of a Hadith is established, it is my mathhab."), attributing it to the four Imams. It is not hidden (from understanding) that this is for the one who has the ability (insight and qualifications) in the Nusoos (Quran, Sunnah etc.) and the knowledge of its clear laws and abrogations." Volume 2, page 226.

Discussing this statement in his treatise, Shaykh Yusuf bin Ismaail Nibhaani says
"Verily, the statement: "When the Hadith has been authenticated, then it is my mathhab" has been narrated from each of these four Imams who were free from personal opinion. The audience to whom this statement ("When the Hadith is Sahih, it is my mathhab.") was directed, is on his (the imam's) Ashaab (the Fuqaha of his Mathhab) who were the great and illustrious Aimmah among the great 'Ulama of his mathhab, those who where the Ahl at-Tarjeeh (a high category of 'Ulama). All of them who were the haafizeen of the Hadith of Rasulullah (s.a.s.) were fully aware of the daleels (proofs) of all the mathhabs These are the ones whom the Imam (of the mathhab) had directed his statement: "When the Hadith is Sahih, it is my mathhab" Verily, they (these great Fuqaha) are able to reconcile between the Hadith from which the Imam had derived proof, and the latest Hadith which was established as authentic after the Imam. They (these illustrious Fuqaha) can see which of the two Hadiths is more authentic, stronger and which of the two Hadiths is the later one so that the later one can be the Naasikh (abrogator) for the earlier one." (Hujjatullah alal Aalameen)

It should now be crystal clear to every unbiased person possessing the least degree of Aql (intelligence) that the statement: "When the Hadith is Sahih, it is my mathhab," is directed to an audience of illustrious Fuqaha who were masters and experts in ijtihad; who had embraced all sciences of the Shar'i Uloom; who were the Muqallideen of their Imams, who were the Huffaz of Hadith; who were experts of both narrational and rational (Manqool and Uqool) branches of knowledge; in short, who were 'Ulama and Fuqaha of the highest category, whose likes did not again appear on earth after them nor will appear again on earth until the Day of Qiyaamah because those illustrious Fuqaha were a Band of Muhaqqiqeen (upon truth) whom Allah Ta'ala had specially created to formulate and systematize the Shari'ah for posterity in such a manner that no mudhil (deviate who leads astray) can never hope to escape with his baatil interpolations and nafsaaniyat (inner whims) .

While the Illustrious Aimmah-e-Mujtahideen directed their command to their Students (Fuqaha and 'Ulama of the highest category),these half-baked and raw Salafi deviates direct the Aimma's statements to an audience of juhala-people who have yet to become adept in the basics of Tahaarat (cleanliness), Salaat, Sawm (fasting), etc.

Even the greatest Aalim alive today cannot avail himself of the statement of the Aimmah-e-Mujtahideen, leave alone the myriads of half-baked 'Ulama. The masses cannot even be considered in this regard. Here in this context, when we say "half-baked" we are referring to even the present day 'Ulama-e-Haqq whose duty is to safeguard the Shari'ah. Even these highly qualified 'Ulama of the present age are 'half-baked' and grossly under baked in relation to the giants and stars of the Shari' Uloom who strode the Firmament of Islamic Knowledge and Piety during the Quroon-e-Thalathah.

The age for weighing the verdicts of the Aimmah-e-Mujtahideen against the Ahadith has long passed. It is downright silly and stupid for anyone in this age to run away with the puerile notion of having the ability to rectify, amend or refute any of the rulings of the Aimma-e-Mujtahideen.

Any such amendment to any of the rulings of the Aimmah-e-Arba-ah was affected many centuries ago - a thousand years ago- by their great Students and Ashaab. Indeed the deviate Salafis are suffering from the disease of self-conceit and pride in their belief that "erroneous" fataawa of the Aimmah had remained undetected for the past thousand years and that it was only now in this age that a deviate like al-Baani acquired the "honour" to correct the "mistakes" of the great Imams of the mathhab.

It needs no deep wisdom to understand the reason for the Aimmah's directive to their Ashaab/Students to review their rulings on the Standard of the Sahih Hadith. The Shari'ah of Islam is the product of the Wahi (divine revelation) . It is not the product of anyone's opinion, be he the greatest Faqeeh. In that early age of Islam, the Shari'ah had not yet been fully codified in chapter form and systemically reduced to writing and all the Ahadith had not been compiled. The age of Hadith compilation came much later. It was therefore likely that an Imam was not aware of all the Ahadith on a specific subject. He would issue his fatwa on the basis of all available Nusoos (Qur'anic ayat and Ahadith).However, when later he later was apprised of a Sahih Hadith which contradicted his fatwa, he would immediately review his ruling and if the authenticity and other relevant aspects of the Hadith were established, he would revoke his fatwa and issue a new fatwa.

Similarly, if the Sahih Hadith came to the attention of the Imam's Ashaab after the death of the Imam or in his absence, they would adopt the same process of review and amend their Imam's ruling in obedience to his command to do so. Thus the statement -"When the Hadith is Sahih, it is my mathhab," and similar other statements attributed to the Aimmah-e-Arba-ah (The Four imaams) , had their application during the age of ijtihad when the process of the formulation, codification and systemization of the Shari'ah was in progress. The authorities of the Shari'ah, viz., the Fuqaha-e-Mujtahideen, to whom the directive was issued by the Aimmah of the mathaa-hib, had already given expression to this command.

Thus these statements have outlived their utility and are no longer applicable for the simple reason that all the Sahih Ahadith have already been compiled 1250 years ago. Any reviewing which had to be done which completed 1250 years ago. The statements of the Aimmah in this regard have only historical importance, and cannot be considered any longer for practical expression. It is indeed ludicrous to run away with the assumption that for 1200 years any errors of the Aimmah Arbah (The Four Imams) remained undetected and a man like Shaykh Al-Baani of this age came to rectify such "errors."

Intelligence

While the masses lack higher Islamic Knowledge, they do possess a degree of natural intelligence by means of which they may discern truth. The discernment for distinguishing between truth and falsehood is inborn in the Muslim. He only has to be sincere and unbiased when hearing naseehat. He will then, with the aid of Allah Ta'ala, arrive at the avenue of guidance.

It should not be difficult for an unbiased Muslim to understand that it is not possible for thousands and thousands of "Ulama and Fuqaha to submit to the Aimmah of the four mathhabs for the past 1250 years if they were in error. If Taqleed was in conflict with the Qur'an and Sunnah, how could it have been possible for such a vast multitude of 'ulama and fuqaha to uphold this concept for all these centuries? Can it be possible that the entire 'Ummah was in darkness from the three early ages of Goodness (Quroon-e-Thalaatha) and a man like al-Baani of this present age be on the path of rectitude in his denunciation of the Taqleed of the Four Imams?
Are the multitude of the Fuqaha who lived in the every age of Islam right or is the modernist Salafi sect of this age right? Consult your intelligence with sincerity and you will not fail to see the light of hidaayah.


Taken from Ummah.net

Saturday 2 May 2009

What is the job of a college/uni Ameer?

A proverb that makes me ponder, “The one eyed king, leading the blind.” Unfortunately, this has become the situation of some ‘Islamic Societies’. Due to the need of having a centre point, many colleges/universities have elected people to be in charge with regards to certain matters. However, in recent times, many of these leaders have been abusing their powers and forcing their unwanted, unjust and inaccurate views down the throats of others who are in objection to them. As a result of this, those unjust leaders begin to throw Ahadith to defend themselves (and their ‘power’) but in doing so, they expose their weak understanding of the sayings of our beloved Rasul salallahu alayhi wa salam. They begin their weak argument with the verse,

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِى ٱلۡأَمۡرِ مِنكُمۡ‌ۖ
“O you who believe, obey Allah and obey the Messenger and those in authority among you”

First and foremost, we must define what an Ameer is and the different types of Ameer. The Lugwi Ma’ana of the word Ameer is simply ‘a person who is in charge, a leader’ (Al Munjid) however we do not want to take the Lugwi Ma’ana (Literal meaning) in this instance but we want to take the meaning which is the Shari’ Ma’ana (Shariat meaning). In this verse, the term أُوْلِى ٱلۡأَمۡرِ is translated as ‘those in authority’. Lexically, this refers to those in whose hands lies the management and administration of something. Therefore, Sayyiduna ibn Abbas, Mujahid, Hasan al Basri (the earliest commentators of the Qur’an), may Allah be pleased with them, have said that أُوْلِى ٱلۡأَمۡرِ applies to scholars and jurists since they are the succeeding deputies of Rasulullulah salallahu alayhi wa salam and the proper regulation of religion is in their hands. (This is in both Ibn Jarir 5/88 and Ibn Kathir 3/344)

However, then there is a group of commentators, including Sayyiduna Abu Hurairah radiallahu anhu, who say that أُوْلِى ٱلۡأَمۡرِ signifies officials and rulers who hold the reins of government in their hands. (for more info please read تقليد كي شرعي حيسيت by Mufti Taqi Usmaani Sahib DB)

However, it quite simply appears in Tafsir ibn Kathir and Tafsir Mazhari that the phrase أُوْلِى ٱلۡأَمۡرِ includes both categories. Both the scholars and jurists as well as the officials and rulers because the system of command is inevitably connected with these two. Similar opinions have been discussed in detail in Ma’ariful Qur’an also.

Unfortunately by now, the so called college/university ‘Ameer’ has included himself within these group of people and is dubbing himself to others as أُوْلِى ٱلۡأَمۡرِ. To a lay person, this may seem completely normal but it is far past normal, it is absurd! These people have interpreted Hukoomat in such an erroneous manner that they continue to make themselves look like clowns! If you start of on the wrong foot then most assuredly, you will fall. Unfortunately, these Salafis do not look at the verse in contention prior to this one in which Allah Ta’ala states,

وَإِذَا حَكَمۡتُم بَيۡنَ ٱلنَّاسِ أَن تَحۡكُمُواْ بِٱلۡعَدۡلِ‌ۚ
“...and that, when you judge between people, judge with fairness.”

These people are so focused on being dominant in control, they forget this statement. If we look at this verse which states, ‘judge with fairness’ along with the command to ‘obey those in authority’, we can see a clear hint to the effect: If the Ameer, the authority in power, sticks to ٱلۡعَدۡلِ‌ (justice), obedience to him is wajib (necessary) and should he forsake justice and spread laws against the Shariat, the Ameer will not be obeyed as far as those laws are concerned.

Another point that emerges from the statement, “When you judge between people, judge with fairness” is that a person who does not have ability and the power to maintain equity and justice should not become the Ameer or Qadhi, because ‘judging with fairness’ is amanah. The great charge of the fulfilment of a trust obligation, something which cannot be guarded, defended and fulfilled by a weak and incapable person. Relevant to this case, is that of Sayyiduna Abu Dhar radiallahu anhu who had requested Rasul e Paak salallahu alayhi wa salam that he may be appointed as the governor of some place in the Islamic state. In reply, the Prophet salallahu alayhi wa salam said,


يا اباذر ضعيف و انّها يوم القيامة خزى و ندامة الا من اخذ بحقها و ادى الذى عليه فيها
“O Abu Dhar, you are weak and this is an office of trust, which may, on the Day of Qiyamah, become the cause of disgrace and remorse, except for one who has fulfilled all his trust obligations, fully and duly (that is, he will be spared of that disgrace).” (Muslim, Mazhari & Ma’ariful Qur’an)


Similarly in another hadith it comes that the Prophet salallahu alayhi wa salam has reported to have said, “The just person is loved by Allah and he is the closest to Him, while the unjust person is cast far away from the mercy and grace of Allah.”

Unfortunately, this is lacking from many so called leaders. The decision to be wise and just is something that is heavily missing and when the Ameer of a college/university does not get his way, he blubbers many Ahadith of which he has no idea about just to clutch on to his power. He may say,

"Whoever dislikes something from the ameer should stay patient. If he abandons obedience to the ameer, then he will die the death of Jahilliya" (Agreed upon)

And,

“One who obeys me, obeys Allah and one disobeys me disobeys Allah and the person who obeys the Ameer, obeys me and whoever disobeys the Ameer disobeys me.” (Bukhari & Muslim)

And so on. Many Ahadith can be narrated which bring one back to the same point that the Ameer must be listened to and obeyed. That is to cut a long story short and to put their view into a nutshell and to this we have no objection and nor can there be any objection. It is totally corrupt and wrong to disobey an Ameer and whosoever does, will rightfully be punished.

However, this is where a fatal flaw is made in the ideology of the Salafis and Ghair Muqallideen. For a person to be an Ameer, he must fit the required criteria and must be able to carry out the Shariat to its true extent. However it must be recognised that they are not Ameer in the Shari’ Ma’ana and therefore, all the ahadith that they constantly use to bombard lay people are of no meaning with regards to their ‘leadership’. Then as a last ditch attempt, some Salafis turn towards one of the four Imams for help, and they say,

Imam Ahmad said, in his `Usool us-Sunnah: “Whoever revolts against a leader from among the leaders of the Muslims - after the people had agreed upon him and united themselves behind him, after they had affirmed the khilaafah for him, in whatever way this khilaafah may have been, by their pleasure and acceptance or by [his] force and domination [over them], - then this revolter has disobeyed the Muslims, and has contradicted the narrations of the Messenger of Allah salallahu alayhi wa salam . And if the one who revolted against the ruler died he would have died the death of ignorance."

This statement itself is very misleading to the untrained mind, in the statement ‘whatever way this khilaafah may have been’ there is a lot of ambiguity and this statement itself is often the subject of huge amounts of misinterpretation.

The Ghair Muqallideen will argue that the phrase, ‘whatever way this khilaafah may have been’ can be related to the Ameer of the college/university (i.e. ‘whatever way’ can also encompass the various types of leaderships we have today e.g. Ameer of colleges, universities and small individual groups etc). May Allah Ta’ala guide these people for those who are blind in this world will be blind in the hereafter too. This statement has not got anything to do with the various types of leaderships that we see in the world. This statement is talking about the way in which the leadership was carried out (i.e. was the leader a nice Ameer or an evil Ameer). The following line strengthens this point that I have made as Imam Sahib clearly mentions, ‘by their pleasure and acceptance or by [his] force and domination [over them]’. That is the explanation to “whatever way his khilaafah may have been”. In other words, did the Ameer rule in nice way in which people were happy with him or was it in a situation where people disliked his leadership. I once again stress the point that this statement of Imam Ahmad bin Hanbal is limited and only for the Ameer of a Muslim nation who can exercise Shari’ authority in its fullest. This does not apply to college/university leaders as they are merely organisers and are only labelled as Ameer because of its Lugwi Ma’ana (which has been mentioned above). They are nowhere near the ability to be an Ameer in the Shari’ Ma’ana.

Moving on, let us just accept their twisted and manipulated argument for the sake of it and just for a moment accept that they are the Ameer. Then these people are not just bad leaders but they are flagrant, sinning leaders! In the colleges and universities, they like to go on about ‘Obeying Allah’ and ‘Obeying His Rasul’ but they themselves are openly disobeying the command of Allah Ta’ala! How? It is the job of the Ameer to punish those people who neglect their prayers, commit fornication, and consume intoxicants etc. These vices are so rife in college and university life and it is the job of a Shari’ Ameer to punish those who adhere to it, facilitate it and live on that lifestyle. If they do not punish these people then they are openly challenging the Commands of Allah Ta’ala and the Prophet salallahu alayhi wa salam as the punishment of imprisonment, death, 80-100 flogs are there to be abided by and carried out by the ruler himself (or his appointed deputies)! And we all know what the Prophet salallahu alayhi wa salam said about a sinful leader. He said,


لا طاعة المخلوق فى معصية الخالق
“There is no obedience to the created in the matter of disobedience to the Creator.”

And so, if the leader cannot carry out these punishments then he is not an Ameer in the Shari’ Ma’ana but a mere leader in the Lugwi Ma’ana. An Ameer is he, who is in authority and has the right to judge, place rulings, command by Shariat like those who have ruled in history. Was there ever an ‘Ameer’ in the period of the Khulafaa e Rashideen that was not able to exercise full, divine law? The likes of Hazrat Sa’ad ibn Abi Waqas radiallahu anhu who was made as leader for the people of Kufa, did he not place the likes of Hazrat Abu Mijhin radiallahu anhu in a prison for drinking? He did this because he was in full right to exercise Shariat and was an Ameer in the truest, Islamic meaning of the word. Thus it is established that those leaders in university/college are only there due to Masalah Mursala. People need some organisation, someone who will put them at ease and make life easier for them and this is where the college/university Ameer comes into place. He is just there to organise, nothing more. However, some people have the capability to practise Islam in their own accord and rightly so, if they are not doing anything that goes against the main Jama’at, it is fine.

However still, some of the people gain power and enjoy it so much that they vilify those who choose to preach the Deen of Allah Ta’ala by their own accord. They emphasise obedience to the Ameer so much that they have brainwashed themselves in to first thinking that they are a Shari’ leader and secondly, they feel that everybody must follow Islam in their twisted way. Thus, many of the Muslimeen are being misguided by this enormous threat. The lay Muslims do not have the knowledge and ability to understand the deeper sciences behind the Ahadith.

In terms of Usool, in every statement of the Prophet salallahu alayhi wa salam mentioned above, the Ameer is in its Haqiqi Ma’ana and then from the Haqiqi Ma’ana we take the Shari’ Ma’ana as it is holds more priority than the Lugwi, Urfi & Istilahi Ma’ana. The 'Shari’ Haqiqi' is defined as a word which is used for a juridical meaning that the ‘lawgiver’ has given it in the first place. Such as 'salah', which literally means 'supplication' but which, in its well established Shari’ sense, is a particular form of worship. Similarly, the word 'zakah literally means 'purification', but in its juridical and Shari’ Ma’ana, it denotes a particular form of charity whose details are specified in the Shariat.” (Usul ul Fiqhul ul Islami Lil Badran, Ilm Usul il Fiqh Lil Khallaf) Similarly, the Ameer is Shari’ Haqiqi and cannot be the title ascribed to a college leader.

The college Ameer is just there due to public intrest to argue that it is compulsory for a person to have a college Ameer and that it is wajib for a person to act upon his methods is a Bid’ah. He is just a means of Maslahah Mursalah, as it refers to unrestricted public interest. Technically, it is defined as a consideration which is proper and suitable with the objectives (protecting the five essential values, religion, life, intellect, lineage and property) of the lawgiver. It secures a benefit or prevents harm, and Shariat provides no indication as to its validity in the text. E.g. the companions decided to issue currency, to establish prisons, and to impose tax (karaj) on farming lands in the conquered territories.(Al Mustasfa Min Illmil Usul Lil Ghazali) So as Ghazali mentions that Maslahah consists of considerations which secure a benefit or prevent a harm. Protection of life, religion, intellect, lineage and property is Maslahah. This is quite simply what is happening within college and university.

Now finally, being a Salafi, one would like to reject this haqq that has clobbered his wits out and will want to desperately twist one final hadith in order to hold onto his views. He will probably mention the ahadith relating to those people who appoint a leader on a journey. Firstly, the fact that they are on a travel makes the situation khas. But, there is no point answering this point, a famous scholar who is widely accepted by the Ghair Muqallideen has the perfect answer to this scenario. Sheikh Muhammad Salih al Munajjid was questioned,

What is the ruling on appointing someone as an ameer when not travelling, such as when a group of young men are sharing a flat or in a camp that is held within the city or elsewhere?

Praise be to Allaah.

The reports that have been narrated concerning appointing an ameer refer specifically to when people are travelling, because when people are travelling they need to be able to refer their opinions to a leader or ameer. But when people are not travelling, usually each individual is busy with his own affairs and they do not need an ameer.
But they may appoint someone to be the head of their society or group, so if for example they are living in a flat, they may say” we need someone to organize our affairs in this flat, so we will appoint So and so to be our head or ameer.” Then they can discuss with him the running of this household’s affairs, such as what kind of food to have, setting times of rest, deciding what needs to be bought, and so on, so they discuss these things with him and agree to accept what he says. This is correct, insha Allaah.
http://www.islamqa.com/en/ref/1094

Islam Q&A

I really do like the part where the respected Sheikh says, ‘But they may appoint someone to be the head of their society or group, so if for example they are living in a flat, they may say 'we need someone to organize our affairs in this flat, so we will appoint So and so to be our head or ameer’ This is exactly the situation in which we find ourselves in college, the Ameer is specific (khas) to a person who is in charge of a Shariat run, Islamic nation, travel and not to a college/university person. The Sheikh mentions it quite explicitly ‘The reports that have been narrated concerning appointing an ameer refer specifically to when people are travelling,’.The college Ameer is there to organise the affairs in the prayer room but the Shari’ Ameer is there to put the Divine Law in place. The college/university leader is named ‘Ameer’ by the dictionary, the Shari’ leader is named ‘Ameer’ by Allah and His Rasul salallahu alayhi wa salam. To disobey the Shari’ Ameer is a very big sin but this does not apply to a college Ameer. Especially when he is neither an ‘Alim, or a person of knowledge. If you are trying to preach the word of Allah Ta’ala, he has no right to stop you as he is not acting upon ‘Commanding the good and forbidding the evil’. There are no restrictions on the conveying the Deen of Allah and those who do put restraints on it are truly accursed. ‘It is truly amazing that a people who speak of Tawheed and the ‘authentic’ sunnah’ cannot even commentate on it properly, nor implement it properly. Thus I conclude that ‘the one eyed king’ is he who is unfair, unjust and lacks deep Islamic insight and ‘the blind’ are those who are not able to refute his evil ways and thus follow him in whatever he says.

A person who is the organiser in the college/university should be listened to and his word should be taken into consideration as much as possible. However, if he wishes to prevent something that can be a cause of major benefit for the people, then he has no right to interrupt and try to put chains on the worship of others. He may argue that that there is disunity but the unity should be on the truth and if both groups of people are working towards the betterment of the Deen, then it should be accepted by both without hollering and shouting. May Allah Ta'ala guide those people who wish to suppress those who convey the Deen and then cause disunity by their foul actions thereafter. Ameen.

And Allah Ta’ala knows best.