Beware of the innovation of Takbeer in Unison

Beware of the innovation of Takbeer in unison

بسم الله الرحمن الرحيم

The well known scholars of Ahlus-sunnah wal-jammah have examined the takbeer in unison that is done nowadays, and they did not find any evidence to support it, so they ruled that it is an innovation (bidah). introducing a new act of worship or introducing a new manner in which an act of worship is done is regarded as misguidance and an evil innovation. included in the words of the Prophet (peace and blessings of Allah be upon him): “Whoever introduces anything into this matter of ours (Islam) that is not part of it will have it rejected.” Narrated by Muslim (1718)

The prophet (peace and blessings of allah be upon him) also said: “The most evil matters are those that are newly invented, for every newly invented matter is an innovation and every innovation is misguidance and every misguidance is in the Hellfire…”(Sunan an-nasaa’i 1578)

Ibn al-Haaj, said in his book al-Madhkal (2/285), when discussing the takbeer of Eid: Moreover they recite takbeer in unison,and that is an innovation, because what is prescribed is for each person to say takbeer for himself, and not to say it in unison with others. (736 AH)

Some individuals say that the ruling of the takbeer in unison being declared an innovation is a new ruling and it has not been viewed by the salaf of this nation in this manner. But clearly this statement could not be further from the truth do to numerous of the salaf clarifying innovations done in this method. Ibn al-haaj was born in the 6th generation after hijri and even then these actions were deemed as an innovation as mentioned in the above narration.

What is the Wording of the ‘Eid Takbeer and is it done in Unison?

Shaykh Muhammad ibn Saalih Al-‘Uthaymeen (May Allaah have mercy on him)

 

Question: May Allaah treat you well. A message has come from the questioner Ridaa ‘Umar, saying: Is the Takbeer on ‘Eid Al-Fitr and ‘Eid Al-Ad’haa after the prayers done in unison or individually? And what is the legislated wording which has come for the Takbeer?

Answer: The Takbeer is on the night of ‘Eid Al-Fitr up until the Imaam comes (to lead the prayer). Its description is that one says:

الله أكبر الله أكبر، لا إله إلا الله، الله أكبر الله أكبر ولله الحمد

Allaahu Akbar, Allahu Akbar, Laa Ilaha Illa-Allaah; Allaahu Akbar, Allaahu Akbar, Wa Lillaahil-Hamd

Or he says:

الله أكبر الله أكبر الله أكبر، لا إله إلا الله، الله أكبر الله أكبر الله أكبر، ولله الحمد

Allaahu Akbar, Allaahu Akbar, Allaahu Akbar, Laa Ilaha Illa-Allaah; Allaahu Akbar, Allaahu Akbar, Allaahu Akbar, Wa Lillaahil-Hamd

Or that he says:

الله أكبر الله أكبر الله أكبر، لا إله إلا الله، الله أكبر الله أكبر ولله الحمد

Allaahu Akbar, Allaahu Akbar, Allaahu Akbar, Laa Ilaha Illaa-Allaah; Allaahu Akbar Allaahu Akbar, Wa Lillaahil-Hamd

This affair is broad. It begins, on ‘Eid Al-Fitr—as I said—from the setting of the sun on the night of ‘Eid (and extends) up until the Imaam comes.

As for ‘Eid Al-Ad’haa, the Takbeer is from the entrance of the month of Dhul-Hijjah up until the last of the days of At-Tashreeq.

However, it is not legislated on the day of the ‘Eid while the Imaam is delivering the sermon. This is because the people are commanded to listen to the sermon.

As for congregational Takbeer in unison, this is not from the Sunnah. Rather, everyone is to make the Takbeer individually.

With this Takbeer, it is legislated for the men to raise their voices with it. As for the women, they are not to raise their voices; neither in the house nor in the market places. The woman should not raise her voice with it; however, if she is within the house and it makes her more active to say it audibly, then there is no harm.

Translated by Raha ibn Donald Betts

Source: Silsilah Fataawaa Noor ‘Alaa Ad-Darb Tape No. 355

 

Shaykh Muhammad ibn Ibraheem Aali AshShaykh (may Allah have mercy on him) said:

The takbeer which was done in al-Masjid al-Haram on the day of ‘Eid was where one person or a number of people would sit on the roof of Zamzam and say takbeer, and the people would repeat after them in the mosque. Then al-Shaykh ‘Abd al-‘Azeez ibn Baz denounced this way and said that it was an innovation. What the Shaykh meant was that it was a partial innovation when done in this particular manner. He did not mean that the takbeer itself was an innovation. Some of the common folk of Makkah were upset by this, because they were used to it, and this is the reason why he sent this message. With regard to doing the takbeer in this manner, I do not know of any basis for it. The one who claims that this way is prescribed in shariah (Islamic law) has to bring proof and evidence.

Majmoo’ Fatawa al-‘Allamah Muhammad ibn Ibraheem, 3/127, 128 

(Part No. 24; Page No. 269)

Fatwa no. 20189

Q: We have some scholars who still advocate that saying Takbir (Allahu Akbar [Allah is the Greatest]”) in unison is an act of Sunnah (whatever is reported from the Prophet). They claim that `Umar ibn Al-Khattab (may Allah be pleased with him) used to say Takbir in his tent in Mina and the pilgrims used to copy him. Is this true or not, and is it an act of Sunnah or a Bid‘ah (innovation in religion)?

A: Collective Takbir is Bid‘ah, as there is no evidence to support it from the Qur’an or the Sunnah. The Prophet (peace be upon him) said, “Anyone who does an action which is not in accordance with this matter of ours (Islam), will have it rejected.” As to what `Umar (may Allah be pleased with him) did, there is nothing in that to support the permissibility of saying Takbir in unison. What happened was that `Umar (may Allah be pleased with him) was saying Takbir alone and when the pilgrims heard him, they repeated Takbir, but each on his own, not in unison.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Member Deputy Chairman Chairman
Bakr Abu Zayd Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz Al Al-Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz
The first question of Fatwa no. 16816

Q 1: In the southern towns, we recite the Takbir (saying: “Allahu Akbar [Allah is the Greatest]”) in the Masjid (mosque) on `Eid as follows: Allahu Akbar, Allahu Akbar, Allahu Akbar, Kabiran, wa al-hamdu lil lahi kathiran, wa Subhana Allahi bukratan wa asilan, La Ilaha Illa Allah wahdah, Sadaq wa`dah, wa `Aza Jundah, wa Nasra `Abdah, wa Hazam Al-Ahzaba wahdah, laa ilaaha ill-Allah, wa la N`budu illa-Iyah, Mukhlsin lahu Al-Din wa law Kariha Al-Kafrun, laa ilaaha ill-Allah, Allahu Akbar, Wali-l-Lahi-l-Hamd (Allah is the Greatest (thrice), there is no God but Allah, and all Praise be to Allah in abundance. Glory be to Allah, morning and evening. He fulfilled His Promise, granted victory to His Slave and defeated the confederates Alone. We are sincere in Faith and devotion to Him, although the disbelievers detest it.) This Takbir is recited aloud in unison until the call to commence Salah (Prayer) is made. However, the Imam stated that reciting Takbir in unison is impermissible and is a Bid`ah (innovation in religion)? What is the ruling on this form of Takbir?

A: Reciting Takbir is Mashru` (Islamically acceptable) on the night and on the day of `Eid-ul-Fitr (the Festival of Breaking the Fast) before and after Salah until the end of the Khutbah (sermon). It is also recommended during the first ten days of Dhul-Hijjah and Days of Tashriq (11th, 12th and 13th of Dhul-Hijjah). The Sunnah is for each Muslim to recite it individually, but reciting it aloud as a group

(Part No. 2; Page No. 241)

is a Bid`ah. It was authentically narrated that the Prophet (peace be upon him) stated: Anyone who does an action which is not stated in this matter of ours (Islam) will have it rejected.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Member Member Chairman
Bakr Abu Zayd `Abdul-`Aziz Al Al-Shaykh Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz ibn `Abdullah ibn Baz

Shaykh Muhammad bin Saalih Al-‘Uthaymeen (rahimahullah) was asked:

Question:

It is found in some Masaajid in the city on the day of eid before the prayer that the Imam makes Takbir through the microphone and the congregants make takbir with him. So what is the ruling on this action?

Answer:

The form that the questioner mentioned was not reported from the Prophet sallahu alayhi wa salam and his Companions. The Sunnah is for everyone to make takbir themselves”

[Fatawa Arakan ul-Islam pg. 305]

He was also asked:

Question:

We have in some Masaajid where the Muadhin makes takbir on the microphone and the people repeat it behind him. So is this considered an innovation or is it allowed?

Answer:

This is an innovation because it is well-known from the guidance of the Prophet (sallahu alayhi wa salam) when it comes to the remembrances that everyone remembers Allah, the Exalted by himself. So it is not necessary (rather prohibited) to leave the guidance of the Prophet sallahu alayhi wa salam and his Companion”.

[Asilah wa Ajwibah fi Salatul Eidayan pg. 31]

Ash-Shaykh Al-Allamah Abdul Azeez Bin Baz (May Allah have mercy on him) stated: What is included in the dhikr that is prescribed on these known days is both takbeer in general and specific takbeer, as is indicated by the Sunnah and the actions of the early Muslims (the salaf).  The description of the takbeer that is prescribed is that each Muslim should say takbeer by himself on his own, raising his voice enough so that the people can hear him and follow his example and be reminded by it. As for the innovated takbeer in unison, that is when a group of people — two or more — raise their voices in saying takbeer together, so they start together and end together in unison and in a certain manner.

There is no basis for doing this and there is no evidence to support it, so it is an innovation in the manner of takbeer for which Allah has not sent down any authority. So the one who denounces takbeer done in this manner is in the right, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever introduces something into this matter of ours that is not part of it will have it rejected” (narrated by Muslim), i.e., it is rejected and is not prescribed. And he (peace and blessings of Allah be upon him) said: “Beware of newly invented matters, for every newly invented matter is an innovation and every innovation is a going astray.” The takbeer in unison is a newly invented matter, so it is an innovation. If what the people do is contrary to shariah then it must be stopped and denounced, because the acts of worship are tawqeefi (i.e., limited to what is mentioned in the Quran and Sunnah) and nothing is prescribed therein except what is indicated by the Quran and Sunnah. As for people’s views and opinions, they cannot be taken as proof if they go against the shar’i evidence. Similarly, acts of worship cannot be proven on the basis of al-masalih al-mursalah (i.e., that which serves the interests of the Muslim community). Acts of worship can only be proven with a text from the Quran or Sunnah, or definitive scholarly consensus.

What is prescribed is for each Muslim to say takbeer in the manner prescribed and proven according to the shar’i evidence, which is to say takbeer individually.

Takbeer in unison was denounced and banned by Ash-Shaykh Muhammad ibn Ibraheem, the mufti of Saudi Arabia (may Allah have mercy on him), and he issued a fatwa (verdict) concerning that. I have issued more than one fatwa stating that it is not allowed, and a fatwa stating that it is not allowed was also issued by the scholars of the Standing Committee for Academic Research and Issuing Fatwas.

Ash-Shaykh Hammood ibn ‘Abd-Allah al-Tuwaijri (may Allah have mercy on him) wrote an important essay denouncing and banning it, which has been printed and is in circulation. In this essay he quotes sufficient evidence to show that takbeer in unison is not allowed, praise be to Allah. As for what our brother al-Shaykh Ahmad quoted about the actions of ‘Umar (may Allah be pleased with him) and the people in Mina, this does not prove anything, because what he (may Allah be pleased with him) and the people did in Mina does not come under the heading of takbeer in unison; rather it comes under the heading of takbeer that is prescribed, because he (may Allah be pleased with him) raised his voice in takbeer in accordance with the Sunnah and so as to remind the people of it, so they said takbeer, each one on his own. This does not mean that they and ‘Umar (may Allah be pleased with him) agreed to raise their voices in takbeer in unison from beginning to end, as those who say takbeer in unison do nowadays. Thus everything that is narrated from the righteous early generations (may Allah have mercy on them) about the takbeer was all done in the prescribed manner. Anyone who claims something other than that has to produce evidence.

Majmoo’ Fatawa Ibn Baz, 13/20-23

If I said anything correct, then it is from Allāh (subhānahu wa ta’āla), and if I erred, then that is from me and Shaytān.

The Meaning of Good Manners

Some of the Salaf as Saaliheen (Righteous Predecessors) have defined it as withholding abuse, extending kindness and having a cheerful countenance.

Ahmad bin Sinan Al-Waasitee (May Allaah Have Mercy on Him) he said: “It is when one does not argue due to his complete awareness of Allaah. It is also said it means the relinquishment of immoral characteristics and the adornment of virtuous characteristics. It is also said that it means offering the good while withholding the vile. Sahl was once asked about it so he replied: ‘The lowest form of it is showing tolerance, lack of retribution and mercy towards the wrongdoer, while asking Allaah to forgive him and showing sympathy towards him.'”

[Refer to Madaarij-us-Saalikeen of Ibn Al-Qayyim (2/294), Ihyaa ‘Uloom-id-Deen of Abu Haamid Al-Ghazaalee (3/53) and al-Adaab-ush-Shar’eeyah (2/216)]

What is The Ruling on The Person Who Does Not Honor The Agreement or Invitation? (Shaykh Dr. Talaat Bin Abdur Razzaq Zahran)

Question: What is the ruling on the person who does not honor the agreement or invitation?

For example some brothers and sisters who invite their brother or sisters somewhere but do not appear and stand them up, or they make an arrangement with them but fail to fulfill their agreement. Please advise us.

The Shaykh Dr. Talaat Bin Abdur Razzaq Zahran (May Allaah preserve him upon goodness) said:

Praise be to Allaah and salutations and peace upon the Messenger of Allaah and on his family and companions and who is guided with the correct path.

Our brothers everywhere; not America or New York only but everywhere;  they have to be serious about fulfilling their promises and keep up with their meetings; and to be consistent with their classes.

How can a student of knowledge be a student of knowledge if he doesn’t attend classes of knowledge; or to be committed to it and how can he be a believer and he doesn’t fulfill his meetings and breaks it?

Breaking your meetings is NOT a description of the believers, but a description of the hypocrites.

So it is not permissible for the brothers to break their appointments nor slack in attending classes of knowledge; and be consistent with them, by studying and discussing knowledge between them and asking questions. This is necessary!

We ask Allah to grant us and them success and May Allaah bless us and you all.

Translated by: Mouad Bin Ali Al-Maghribi

Celebrating the Prophet’s Birthday

The Best of Generations and The Best of The People of Knowledge Did NOT Celebrate the Mawlid

– Shaykh Zuhair ad-Deen Jafar at-Tazmantee who died in the year (682 A.H.) said clarifying the ruling of Mawlid:

‘This action was not performed by the Salaf as-Salih in the early period, even though they revered the Prophet -sallAllaahu alayhi wa sallam- greatly, those whose love for him was so great that if you were to gather our love for him, it would not reach the amount of love of even one of them for him, not even a fraction of it.’

In this is a principle which is free from a need for elaboration and it is not in need of any form of evidence, since the Salaf were more knowledgeable and more pious, nobler and more guided.

From: ‘Al-Hukm al-Haqq fee al-Hihteefal biMawlid sayyid al-Khalq’ p.18

Translated by: Abbas Abu Yahya (May Allaah preserve him)

Shaykh Albaani (Innovation: “… Loss of an Obligation”)

Taken from: “A Scholarly Research by Shaykh Albaani That Prayer Beads are a Bida’”

‘Silsilah Ahadeeth ad-Daeefah’ 1/83

A small part of the research
by: The Muhaddith, Shaykh, Allamaa’
Muhammad Nasiruddeen al-Albaani

Translated by: Abbas Abu Yahya

Shaykh Albaani: “… Some of the people use prayer beads while they are talking to you or while they are listening to you talk! The last thing my eyes fell upon a few days ago was a man going along some streets, busy with people, on an ordinary bicycle and in one of his hands were prayer beads!!

They make a pretence to the people of not neglecting the remembrance of Allaah, even for the blink of an eye! Many of these Bida’ become the cause of the loss of an obligation. It has happened to me – and to others – many a time that I have given my Salaams to one of them and they have replied with just a signal, without saying as-Salaam! The evils of these Bida’ are innumerable. How excellent was the saying of the poet:

Every good is in the following of the Salaf, and every evil is in the innovations of the Khalaf. (End Speech)

If I have said anything correct, then it is from Allāh (subhānahu wa ta’āla), and if I have erred, then that is from myself and Shaytān.

The Prohibition of Tale Carrying & A Detailed Warning For Those Who May Fall Into It

بسم الله الرحمن الرحيم

And obey not everyone who swears much, and is considered worthless. A slanderer, going about with tale carrying.” (Al-Qalam: 10-11)

Al-Hafidh Ibn Katheer (rahimahullaah) said explaining these verses: “This is the individual who goes back and forth between the people, trying to cause dissension, carrying speech in order to cause mischief and corruption between the people.”

Ibnu Mandhoor (rahimahullaah) said linguistically an-Nam is: “to spread dissension and to instigate, and to spread the speech of people to publicize it and cause corruption and mischief.

In the Sharee’ah, the scholars have defined Nameema as: carrying tales from one group of people to another with the objective of causing mischief, trouble.

The Ruling of an-Nameema (which is a repugnant, foul, filthy disease, and a dangerous sickness):

Imam Adh-Dhahabee (rahimahullaah Ta’aala) said: it is a major sin from the major sins, and it is haram by consensus of the Muslims. There are numerous evidences from the Qur`an and Sunnah establishing its prohibition.

Who is the Namaam? (May Allaah not increase them in our ranks)

The People of knowledge have stated the Namaam is the individual who speaks to a people and carries news from them that they dislike to be publicized and disclosed (disliked by either of the three: the one narrated from, or the one narrated to, or the namaam himself), either by statement or indication.

How do we deal with the Namaam?

Abdullaah Ibn ‘Abbaas (radiallaahu Ta’aala ‘anhumma) said: The Prophet (salallaahu ‘alayhi wa sallam) passed by two graves, and said: Indeed, these two individuals are being punished in their graves. As for one of them, he used to walk around tale-carrying, and as for the other he never used to protect himself from his urine. [Bukharee, Muslim]

When told a tale carrier was going around tale carrying, Hudhaifa ibn al-Yamaan, radiallaahu Ta’aala ‘anhu (among the companions most knowledgeale concerning fitan, trials, tribulation), said: The Prophet (salallaahu ‘alayhi wa sallam) said: La Yadkhul al-Jannata Namaam (The Namaam will not enter Paradise).

(Hudhaifa didn’t say, “let me see what he is saying.”)

The Mawqif of the Salaf Concerning an-Namaam

A man came to Wahb Ibn Munabbih (rahimahullaah) and said to him, “I passed by a man who was talking bad about you, insulting you.” So Wahb Ibn Munabbih (one of the scholars of the tabi’oon) said to him, “Did Shaytan not find anyone else to carry this message except for you?” [Al-Hilya`]

That’s the mawqif of the Salaf as it relates to Nameema. (Wahb Ibn Munabbih didn’t say, “what did he say?”)

How to Deal with an-Namaam (The Tale Carrier)

Six Things Required of The One Who Has Nameemah (Malicious Gossip) Conveyed to Him

Imam Nawawi (rahimahullah) said:

“Anyone that has [malicious] gossip (nameemah) conveyed to him and it is said to him: “Such and such person said this about you” – Then there are six things required from him:

1. He must not believe him because the one conveying the news is a gossiper (namaam) and the gossiper is a wicked person (faasiq) so his reports are rejected.

2. He must forbid him from doing that, advise him and declare the detestability of his action.

3. He must hate him for the sake of Allah; for indeed he is hated in the sight of Allah and hating in the sight of Allah is an obligation.

4. He must not think about evil thoughts about the person he is relating from based on Allah’s saying:

Avoid much [negative] suspicion.” (Soorah al Hujuraat : 12)

5. What has been related to you about someone should not cause you to spy or investigate further into the matter because Allah says,

And do not spy on one another.” (Soorah al Hujuraat : 12)

6. He should not be pleased with himself with what he has forbidden for the gossiper. Thus he should not report the gossiper that has conveyed to him by saying: “Such and such person told me this,” for then he would become a gossiper himself and he would be committing that which he forbade.

It has been reported that a man went to ‘Umar bin Abd- il -Azeez (radiallaahu anhu) and said something to him about another person.

So Umar said to him:

If you wish we shall investigate your case. If you are lying then you are from those who fall under the ayah:

If a wicked person come to you with news then verify it.” (Soorah al Hujuraat : 6)

and if you are telling the truth then you fall under the ayah:

Backbiter going about spreading gossip.” (Soorah al Qalam : 11)

and if you wish we can overlook the matter.

So the man said: “Please overlook it, O Commander of the Believers, I will never mention it again!”

Source: Guarding the Tongue – Imam Nawawi, Chapter “Concerning Gossip”, p.32

Shaykh Saaleh Al Fawzaan [hafidhahullaah] said: Tale carrying is to transmit speech between the people with the intent of destroying their relationships.  Allaah (The Most High) said:

‘And obey not everyone who swears much, and is considered worthless, a slanderer, going about with calumnies‘ [Surah Qalam; Ayah:10-11]

And the severest of all of that is the one who hastens to destroy the relationship between the students of knowledge and the callers to Islaam; and in order to divide the Jama’ah of the Muslims and incite hatred between them.  The one who does this is a nammaam (a tale carrier).

Indeed, Allaah (The Most High) has made it impermissible to follow and believe such a person even if he swears by Allaah, as Allaah said:

And obey not everyone who swears much, and is considered worthless, a slanderer, going about with calumnies‘ [Surah Qalam; Ayah:10-11]

The Prophet (sallal-laahu-alayhi-wasallam) said: ‘The tale carrier will not enter paradise

And it is reported in a narration that the tale carrier causes more corruption in an hour than a magician can cause in a year.

Tale carrying is of magic, because the magician corrupts the relationship between the people and causes enmity between them, as Allaah (The Most High) said:

‘And from these (angels) people learn that by which they cause separation between man and his wife‘ [Baqarah; Ayah:102]

They learnt magic and magic causes splitting of the hearts and enmity.  Likewise, tale carrying is more severe than magic; perhaps wars may occur due to the Tale Carrier; and perhaps the Muslims may split and show enmity to one another due to the Tale Carrier; neighbours may boycott one another and one’s household may show enmity to one another and split due to a Tale Carrier.

Therefore, we must fear Allaah (Azza-Wa-Jal) and be mindful of the Tale Carrier [1] end of quote

[1] Source: At-ta-thab-but Fil-Akhbaar Wahtiraam Al-Ulamaa Wabayaan Makaanatihim Fil Ummah; page: 34-36]

The Below was Excerpted From Our Brother Abul Hasan Malik (May Allaah preserve him upon goodness)

Shaikh Ibn al-‘Uthaymeen (rahimahullaah) mentioned:”Everything that is uncovered and exposed, and is disliked, falls under the category of Nameema.”

The Prophet (salallaahu ‘alayhi wa sallam) said: La Yadkhul al-Jannata Namaam (The Namaam will not enter Paradise)…

Imam An-Nawawee (rahimahullaah) mentioned regarding this matter that the Namaam will not enter Jannah with those who have been given success. And as Ibn Hajar (rahimahullaah) said in FatHul-Baaree: “He will not be from those who enter Paradise with the first and the foremost of the inhabitants of Paradise.”

Here we see ya ikhwaan – Baarak Allaahu feekum – that the likes of this evil action slows a person up, prevents a person from entering Paradise with the Faa`eezeen, those who are successful, those with whom Allaah is pleased. If there was nothing else, ya ikhwaan, that we mentioned today from the evils of Nameema (spreading tales, carrying tales), if there was nothing other than this great evil – of slowing you from Paradise – then how great is this Wa’eed (threat), ya ikhwaan?…

Allaah’s Messenger (salallaahu ‘alayhi wa sallam) said: “Shouldn’t I inform you of the best from amongst you?” They (the companions) said: Of course, oh Messenger of Allaah. He (salallaahu ‘alayhi wa sallam) said: “Those who when they are seen, Allaah is remembered.”

Because they remind you of the Sunnah of Allaah’s Messenger (salallaahu ‘alayhi wa sallam). They remind you of the ayat of Allaah Tabarak wa Ta’aala. They are people who are walking with the Sunnah.

Allaah’s Messenger (salallaahu ‘alayhi wa sallam) said: “Shouldn’t I inform you of the worst from amongst you?” They (the companions) said: Of course, oh Messenger of Allaah. He (salallaahu ‘alayhi wa sallam) said: “Those who walk through the earth spreading tales (and tale-carrying), and corrupting the relations between people.”

And this is the reality, ya ikhwaan, of the namaam (the tale carrier). They corrupt the relations between people.

The Prophet (salallaahu ‘alayhi wa sallam) said: “Indeed, the worst of the people with Allaah are those with two faces, those who go to some people with the statement of others, and go to the others with the statement of the first group.” They are the worst of the people with Allaah Subhanahu wa Ta’aala, as informed by Prophet Muhammad (salallaahu ‘alayhi wa sallam).

When we contacted the mashayikh – from them Shaikh Ubaid al-Jaabiree and Shaikh Muhammad Bazmool (hafidhahumullaah) – and we asked them regarding this matter of an individual who would do the likes of this, going to one masjid and speaking evil of people and going to another and speaking evil of people, and both of them said: “This is a Satanic Path. Advise them, admonish them with the fear of Allaah, and if they don’t stop what they are doing, then warn against them publicly, and we are with you in your warning against them!”

Let us now, ikhwaan, have a community where the tale carrier finds no safehaven, where the tale carrier finds no protection, where the tale carrier finds no port in the storm! But rather, ikhwaan, we make it difficult upon them, and spread what they have done, mention who they are, and warn against them – if they do not cease and desist – for what they are doing is destroying the community, and destroying families and destroying relations.

Allaah is displeased for you Qeela wa Qaal (he said, she said [from the Prophet’s hadeeth “Allaah is pleased for you three and hates for you three…”]). Shaikh Rabee’ (Bin Haadee al-Madkhalee, hafidhahullaah) said about this Qeela wa Qaal that it is engaging in false speech and spreading tales of illicit sexual acts.

Allaah said (what means):Verily, those who like that (the crime of) illegal sexual intercourse should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter. And Allaah knows and you know not. (An-Noor, ayah 19)

Imam As-Sa’dee (rahimahullaah) said regarding this tremendous verse: As for those who love the spread of al-Fahisha` – evil actions, grave matters, sinful affairs, tales of fornication, tales of adultery, and the likes. These are those matters in which Allaah said those who love to spread them, Allaah has prepared for them a painful punishment in this life and the next.

If I said anything correct, then it is from Allāh (subhānahu wa ta’āla), and if I erred, then that is from me and Shaytān.