In The Name od Allaah, The Most Merciful, The Bestower of Mercy.
هذه رسالة وردتنا من فرنسا، يقول ابنكم عبد الرحمن محمد العسيري فرنسا: هل يجوز لنا أكل اللحوم المذبوحة بغير الطريقة الإسلامية علماً بأنه لا يوجد في المطعم المخصص للغداء أثناء الغداء غيرها، فإن كان ذلك جائز لأنها من ذبائح أهل الكتاب فإني أعرف أنها لا تذبح، بل بطريقة الخنق أو إطلاق الرصاص عليها أو بمكائن خاصة؟
الشيخ: ذبائح أهل الكتاب حل لنا لقوله تعالى: ﴿وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَكُمْ﴾. ولا يجوز لنا أن نسأل ولا يجب علينا أن نسأل كيف ذبحوها، وهل سموا عليها أم لم يسموا، بل إنه ليس من المشروع لنا أن نسأل؛ لأن النبي صلى الله عليه وسلم كما في صحيح البخاري سأله قوم فقالوا: يا رسول الله، إن قوماً يأتونا باللحم لا ندري أذكروا اسم الله عليه أم لا. قال: «سموا أنتم وكلوا». قال: حديث عهد بكفر. فدل هذا على أنه ليس من المشروع أن يسأل الإنسان عن ذبيحة من تحل ذبيحته كيف ذبحها؟ وهل سمى أو لم يسم؟ ثم إن النبي عليه الصلاة والسلام لما أهدت له اليهودية الشاة في خيبر أكل منها صلى الله عليه وسلم ولم يسألها كيف ذبحت، فليس من المشروع ولا من السنة أن يسأل الإنسان عن ذبيحة من تحل ذبيحته كيف ذبحها وهل سمى أم لم يسم؟ ولكن إذا تيقنت أن هذه الذبيحة المعينة التي قدمت لك ذبحت على غير الطريقة الإسلامية بأن ذبحت خنقاً أو بالرصاص أو بإلقائها في الماء الحار أو ما أشبه هذا مما ليس ذكاة شرعية فإنها لا تحل لك حينئذ كما لو ذبحها مسلم، فإنه إذا ذبحها مسلم بهذه الطريقة -والمسلم خير من اليهودي والنصراني بلا شك وأحب- فإنها لا تحل، فمن باب أولى إذا ذبحها اليهودي أو النصراني بغير الذكاة الشرعية أنها لا تحل. وإذا كان الذبح عند النصارى أو اليهود متنوعاً؛ يعني أن بعضهم يذبح بطريقة الخنق، وبعضهم بطريقة الذبح أو النحر فإنه يكون من المشكوك فيه هل هو من هؤلاء أو من هؤلاء؟ وحينئذ ينبغي للإنسان أن يتحرز منه؛ لأن طريقة الاحتياط في ترك الإنسان ما يريبه إلى ما لا يريبه خير وأولى وأحسن
Message Received From France:
Question : Your son Abdur Rahman Muhammad Al-Asiri says, “Is it permissible for us to eat meat slaughtered in a manner other than the Islamic way, knowing that there is no other restaurant designated for lunch during lunch time? Even though that is permissible because it is from the meat slaughtered by the People of the Scripture (Jews and Christians), however I know that it is not slaughtered, but rather it was done by way of strangulation, shooting or with specific machines?”
Imaam Muhammad Ibn Saaleh al-Uthaymeen [may Allaah have mercy upon him] responded: The meat slaughtered by the people of the Scripture is lawful for us due to the statement of Allaah [وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَكُمْ – The food (slaughtered cattle, eatable animals, etc.) of the people of the Scripture (Jews and Christians) is lawful to you]. [Al-Maa’idah. Aayah 5]
Neither is it permissible for us to ask nor is it obligated on us to ask how they slaughtered them; and whether they uttered the name of Allaah over it or not; but rather it is not legislated for us to ask, because the Prophet [peace and blessings of Allaah be upon him] – as reported in Saheeh Al-Bukhaaree- was asked by a people, who said, “O Allaah’s Messenger! Some people bring us meat, but we do not know whether they mentioned the name of Allaah over it or not”. He said, “You mention (the name of Allaah over it) and eat”. [Al-Bukhaari 2057]
This shows that it is not legislated for a person to ask about the slaughtered meat of someone whose slaughtered meat is permissible (to eat) as to how he slaughtered it? And whether he did mention the name of Allaah over it or not? Moreover, when a Jewess gave a goat to the Prophet [peace and blessings of Allaah be upon him] at Khaybar, he ate from it and did not ask her how it was slaughtered. Therefore, neither is it legislated nor is it from the Sunnah for a person to ask about the slaughtered meat of someone whose meat is permissible as to how he slaughtered it, and whether he mentioned the name of Allaah over it or not?
But if you are certain that this particular animal that was presented to you was slaughtered in a way other than the Islamic way, by strangulation, shooting, or by throwing it into hot water, or something similar to this, which is not the Islamic way, then it is not lawful for you; just as it is not lawful for you if a Muslim slaughtered it in this way- and the Muslim is undoubtedly better than the Jew and the Christian, and more beloved; then more so (i.e. unlawful) if a Jew or a Christian slaughtered it in manner other than Islamic way. And if the slaughtered meat of the Christians or Jews is varied -meaning, some of them kill (the animal) by strangulation, some by Dhabh [i.e. permissible slaughter at the top of the neck, such as what is done to cows, sheep, goats etc] and Nahr [permissible slaughter at the bottom of the neck, such as what is done to camels], then indeed there is doubt in the affair as to whether it is from these or one of those? Then a person should be cautious, because the path of precaution for a person – in leaving what is doubtful for what is not doubtful – is better, more appropriate, and more excellent. [End of quote]
Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said:
Allaah [Glorified be He and free is He from all Imperfections] said:
The food (slaughtered cattle, eatable animals, etc.) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. [Surah Al-Maa’idah. Aayah 5]
This verse makes it clear to us that the food of the People of the Scripture is permissible for us- the Jews and Christians – unless we know that they slaughtered the animals that are permissible to eat in a way other than the Sharee’ah way, such as when they kill it by strangulation, electrocution, hitting the head, and so on, then it is considered a strangled animal or one beaten to death, and thus forbidden for us (to eat), just as an animal strangled and beaten to death by a Muslim is forbidden for us to eat. But if we do not know the reality (or true state of affairs), their slaughtered animal is permissible for us based on the noble verse. As for the fact that they do not mention the name of Allaah on the animal, this is due to their ignorance, and it does not hinder the lawfulness of their slaughtered (animals), just as if a Muslim forgets to mention the name of Allaah, or is ignorant of its ruling at the time of slaughter. [An Excerpt from Majmoo Al-Fataawaa 7/23]
O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [Surah An-Nisaa. Ayah 135]
Our beloved youth sometimes ask questions about Dawah Salafiyyah in the UK and our personal experiences, saying, “How were you guided to salafiyyah and what was it like?” They always hear one of the three names – Abu Khadeejah, Abu Iyaad and Abu Hakeem – in many personal stories from brothers living in different cities. I once asked my Salafi brother, close freind and companion Ustaadh Abu Tasneem about how he he was guided to Salafiyyah, so he said, “I saw this black guy in town speaking about Islam”, and that black guy was none else but Shaikh Abu Hakeem – Bilal Davis. You’ll hear different stories regarding these affairs. So, when the youth ask me regarding this affair, I narrate to them as follows:
Between 1991 and 1995- due to extreme Jahl, I held a mixture of beliefs of the Takfeeris and Soofees, but Soofee in my acts of worship. When the Fitna of the Qutbies – Salman and Safar, as well as the Algerian civil war – in particular- began, I was very excited about the situation because it agreed with my political views of khurooj etc We always rejoiced whenever news was transmitted regarding the victory of the so called Algerian Mujaahidoon against the government forces in this or that area of Algeria. So, I sometimes accompanied three vocal Takfeeris in particular – whom I met at the Manchester University Masjid (Ambrose)- namely Faraaz Al-Filisteenee, Tariq al-Baakitaani and Irfaan Al-Baakistaani. These three guys agreed upon many issues, such as khurooj, except that Tariq used to hold that Khurooj is to be carefully planned. The worst of them was Irfaan who made Takfeer of Imaam Abdul Azeez Bin Baaz [rahimahulaah], and they once invited a Takfeeri from London called Abu Umar, who referred to Imaam Abdul Azeez Bin Baaz, Imaam Muhammad Ibn Saaleh Al-Uthaymeen and Imaam Al-Albaanee as “Father, Son and Holy Ghost”.
Even though I sometimes kept the company of these Takfeeris – for political reasons – in their rented student accommodation where they would show me videos, including videos of the Bosnian war and the so called heroic deeds of the Mujaahidoon, which made me very angry and eager to travel to Bosnia, I was more active with Jamaa’atut Tableegh, with whom I used to visit my Tableeghi friends at UMIST University (Manchester), whilst proactive elder Salafi brother [Abu Bilal – Naeem – from Coventry] was studying there. I really hated Abu Bilaal at the time, because he was always asking us for proof, especially about “The six points of Tableegh and going out for 40 days”. Neither myself nor my Tableeghi mates had any answers to his questions, and I only used to think this Abu Bilal is nothing but a spiteful opponent whose only desire was to stop us from calling to the path of Allaah. I never knew that he was a Salafi.
First Contact With Salafiyyoon: Once in 1995, after the Dhuhr prayer at Manchester University Masjid (Ambrose) – where I used to meet the three Takfeeris, I saw a group of brothers with beards and trousers above their ankles, but they had no Kufi hats. I was very curious and decided to stay behind for a while; then three brothers came forward and sat in front of the people, and that was none else but Shaikh Abu Khadeejah, Shaikh Abu Hakeem and Shaikh Abu Iyaadh, whom I’ve never seen nor heard of. Anyway I decided to stay and listen to them. This was the first time I heard the Khut’batul Haajah, the term Salaf and Salafiyyah. I cannot remember exactly what the topics of their lectures were, but what I can clearly remember is that they constantly mentioned Qur’aan, Sunnah and Salaf; then they elaborated regarding who the Salaf were; then came the hadeeth that terrified me and that is the hadeeth, “My Ummah will divide into seventy-three sects, all of them will be in the Fire except for one, and that is the Jamāʿah’. It was said, “And who are they, O Allāh’s Messenger?” He responded, “That which I and my Companions are upon today”.
I said to myself, “OK, so they also follow the same thing we follow in Tagbleegh because we also love the companions”, but then the second shock came when they started naming the sects and describing some of their characteristics; then they mentioned Jamaa’atut Tableegh and that this group promotes beliefs that oppose the path of the companions by way of fabricated and weak Ahaadeeth. I stayed until all three speakers finished their lecture, then when I was about to leave, I saw someone who was once introduced to me by the Tableeghis when I visited Bolton, and that was none else but courteous elder brother Bashir (Ismail) [Masjid Al-Huda – Bolton at the moment]. I approached him and said, “Where have you been?” He smiled and said, “I left Tableegh and am with these guys now”. I said, “But can you not still be with Tagleegh and these guys?” He said, “No, the haqq is one and Jamaa’atut Tableegh have bidah and shirk in their books”. Then he said to me, “Akhi Abdullah, I advise you to seek knowledge. We have a study circle in this Masjid and you are more than welcome”. I can also remember seeing a white brother – in the gathering – with a Yemeni style Turban and that was none but beloved gentle Abu Turaab (Jamaal).
After returning to my local Masjid – The Islamic Academy of Manchester (Ardwick), I could not hide what I heard from the three speakers [Shaikh Abu Khadeejah, Shaikh Bilaal and Shaikh abu Iyaadh], therefore, I spoke to my Tableeghi friends about it, and mentioned – in particular – that those guys say that our books are filled with Shirk, bidah and fabricated Ahaadeeth etc. Fearing that I will be affected by these speakers, they decided to send two people to my house – Saabir (half Nigerian/Half Somali) and Dr Awadallaah Al-Azhari (Egyptian). After speaking to me, I told them that it seems that we do not have clear evidence for what we do, and guess what Awadallaah’s response was: “Those are Albaani boys, they are still learning”. When I insisted about proofs, they said, “We are not here to argue” and then left.
As usual I returned to the my local Mosque (The Islamic Academy of Manchester) where Jamaa’atut Tableegh was allowed to gather as well, and informed my Tableeghi friends that I was not going to participate in any of their activities because there’s no clear evidence for its justification. The Imaam of the Masjid – at the time – was referred to as Mawlana Iqbal Haafidh Rangooni, a Muta’assib Haanafi, who once said to me, “Abdullah, do not waste your time, because I will not move away from anything held by Abu Haneefah”. He said this when I started making Raf’al Yadayn, even though he had the books of Imaam Al-Albaanee in his library. This guy (Rangooni Guy) was not a Tableeghi nor recommended one to join them, but as soon as he knew that I was inclined towards Salafiyyah, he said to me, “It is better to stay with Jamaa’atut Tableegh”. Then when I carried on questioning their beliefs, a Tableeghi – with anger problems – called Tariq lost his temper and said to me, “You are an idiot, follower of a people who believe that Allaah has a body and that he is up there”. I replied, “Yes, Allaah is above the Arsh in a way that befits his majesty”. He was ready to physically fight me, so lol, old people in the Masjid – simple people who used to love me – got up and shouted at him, saying, “Don’t come back to this Masjid again”. Then they said to me, “This is your Masjid, no one can drive you away regardless of what you do”.
Alhamdulil laah when I attended the first Salafi study circle, I was given the Book “Explanation of The Creed” translated by Shaikh Abu Talhah Dawud Burbank [may Allaah have mercy upon him and his wife Aameen]. From 1995, I attended study circles regularly and closely kept the company of Salafiyyoon in Manchester. During those years, I greatly benefitted from the clarifications that were sent by SP via the mailing lists and most important of all the excellent articles written by Shaikh Abu Iyaadh and Shaikh Abu Talhah. There was always a feeling of desperation when the articles ceased for even a week, because they were our main source of Salafiyyah. Every new article was downloaded, read several times and kept like a treasure, and we have them to this day. This article in particular was one of our favourite. A Reply to a Jahmee : Keller Unveiled:http://salafipublications.com/sps//sp.cfm?subsecID=NDV03&articleID=AQD060009&articlePages=1
Alhamdulil laah – and by the Tawfeeq of Allaah – we have read many articles of Shaikh Abu Iyaadh and Shaikh Abu Talhah, and we still continue to read. And what is amazing is that there are many affairs of Aqeedah and Manhaj discussed and detailed by Shaikh Abu Iyaadh in particular which we came across much later after making some improvement in the Arabic language. This alone is enough as service to the Salafi Dawah in the UK because many issues were clarified for us in the English language and we understood them – by the Tawfeeq of Allaah – even before we made some improvement in the Arabic language. Therefore, do not be duped by those who say that because they have Arabic, there is no need to sit in the Duroos.
And during this period (1995- 2022), especially between 2003 up to the fitna of Al-Hajuri, we have witnessed some of the Fitan caused by the Mubtadi’ah, and Al-Maktabatus Salafiyyah has always been in the thick of the battle to repel the Shubuhaat by the Tawfeeq of Allaah. We were present during this period, but neither participated in repelling shubuhaat nor having any connection with scholars; rather it was these elder brothers (Shaikh Abu Khadeejah, Shaikh Abu Hakeem, Shaikh Abu Talhah, Shaikh Abu Iyaadh and others) who led the fight against these Fitan in the UK, and they are still here with us today by the Tawfeeq of Allaah. Wallaahi, I myself – to this day – cannot explain how I escaped all those fitan, except the fact that Allaah has been merciful to me. So, when I hear and see youth at present – some spent few years here and there studying Arabic or even graduated – unleashing their vile tongues and inflating their qualifications, I say to myself, “Wallaahi, you are blind. If you knew what these elder brothers have gone through and stood for nearly 30 years, and the different opponents they’ve faced – Qutbies, Sooroorees, Ashaa’irah, contemporary Jahmites, Tahreeris, and other numerous initiators of fitan, then indeed you would have known your place or at least value that which only a fool would devalue”.
Even though we’ve witnessed some of the fitan, such as the fitna of Salmaan and Safar (at the time we were on their side), the fitna of Abdur Rahmaan Abdul Khaaliq and others, however, we were never amongst those who provided the clarifications and connected the people to the scholars, because we were not able in anyway; rather we were learners in study circles whilst these elder brothers were in contact with scholars and dismantling the bidah of these Mubtadi’ah by the Tawfeeq of Allaah. Shaikh Abu Khadeejah, Shaikh Bilaal, Shaikh Abu Iyaadh and other elders did not receive this acknowledgement from the likes of Al Allaamah Rabee and Al-Allaamah Ubaid due to nothing, rather they are known for their steadfastness, consistency and truthfulness upon the sound Aqeedah and Manhaj by the Tawfeeq of Allaah. And with regards to his relationship with myself and all the brothers at Salaficentre (Manchester) and Stoke (Masjid al-Furqan/Masjid Abi Hurairah), it has been – over the years – one of love, compassion, sincere advice and concern only for sound Aqeedah and Manhaj, and this no doubt is the relationship between all the Maraakiz, the other elder students (Shaikh Uways, Shaikh Abdul Ilaah, Shaikh Abu Idrees), and their younger brothers amongst the teachers. All those who sought to cause fitna due to ulterior motives – and even managed at times to initiate confrontation between Manchester and Birmingham – have departed into the various Fitan, and Allaah’s protection is sought against misguidance! May Allaah protect us and return them to the sound Manhaj Aameen.
Therefore, we say to our youth, the affair is not about how quickly one becomes prominent, excel others and gain recognition everywhere, rather the affair is solely about remaining upon steadfastness and being truthful regardless who accompanies or abandons you. Certificates and strength in memorisation means nothing if one is upon error and being obstinate- defending Al-Maribi, Al-Hajuri, Al-Halabi, Abdur Rahmaan Abdul Khaaliq and others, or afflicted with love of leadership and cause splits, as al-Allaamah Rabee stated, “Many of those who love leadership split the Salafis”. [listen here: https://www.youtube.com/watch?v=vIDZmsAclsY ]
Therefore, be warned against being from those who seek to destroy due to personal ambitions, a false sense of independence and self-entitlement. This beneficial Salafi knowledge – as Ibnul Jamaa’ah [may Allaah have mercy upon him] stated – is to be pursued with “a good intention, seeking Allaah countenance by way of it, acting upon it, reviving the Sharee’ah, enlightenment of the heart and (rectification) of its hidden affairs, seeking to get close to Allaah on the Day of Judgement, and putting one’s mind to that which Allaah has prepared for its people of His Pleasure and Great Favours”. [Tadh-kirah As-Saami Wal-Mutakallim of Al-Kinaaniy: 67-70]
The purpose of this knowledge is not that which the fools amongst youth have made it to be – those waving and inflating their certificates, whilst defending Dr Muhammad Bin Haadi as well as co-operating with Greenlane and their allies, but the enemy is one and only [Al-Maktabatus Salafiyyah and the Maraakiz]. The enemy is Maktabah Salafiyyah in particular, and more specifically Shaikh Abu Khadeejah, because they refuse to compromise the sound principles of Walaa Wal Baraa when dealing with the sound stances related to the Aqeedah and Manhaj. This shows that the orientation of these young fools is nothing but “The enemy of my enemy is my friend”, and the common enemy they’ve all united against is none else but Al-Maktabatus Salafiyyah, because the Maktabah and those who co-operate with them forbid these people from desires – the desire to defend falsehood and accompany hizbiyyoon in the name of Salafiyyah and Sunnah. This is why Shaikh Abu Khadeejah [may Allaah preserve him] once stated:
Therefore, the affair is not about your personal ambitions, aims and goals, rather the affair is that you are careful of being duped by shaytaan in the name of dawah until you begin to inflate your self-importance, belittling those who should be honoured (the firm elder teachers and their companions upon the Sunnah) and raising those who should be refuted (ahlul bidah, hizbiyyoon and staunch allies).
We ask Allaah to keep us safe and protect us from the Fitan – that which is apparent and hidden, and we ask him to grant us life as long as life is good for us.
O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public; And I ask you (to make me utter) a statement of truth in times of contentment and anger; And I ask You for moderation when in a state of wealth and poverty; And I ask you for blessings that never ceases; And I ask You for the coolness of my eye that never ends; And I ask You (to make me pleased) after (Your) decree; Aand I ask You for a life of (ease, comfort, tranquility etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me); O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others). [Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301]
O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [Surah An-Nisaa. Ayah 135]
Abu Sa’id al-Khudri [may Allaah be pleased with him] reported that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “Whoever among you sees evil, let him change it with his hand. If he is unable to do so, then with his tongue. If he is unable to do so, then with his heart, and that is the weakest level of faith”. [Saheeh Muslim 49]
Firstly, who is Abdur Rahmaan Abdul Khaaliq? He is a well known Ikhwaanee and a Mubtadi (an innovator in the religion). So, before reading the evidences, let us quote a statement of one of the pious predecessors – Imaam Al-Awzaa’ee [may Allaah have mercy upon him] who stated: “O Muslims! Fear Allaah, accept the advice of the sincere advisers and the admonition of the admonishers. know that this knowledge is religion, so beware of what you do, from whom you take your religion, the one you follow and the one with whom your religion is safe, because indeed all the proponents of religious innovation are all falsifiers, liars and sinners. They are not cautious – neither do they pay attention nor do they fear, and together with that they are not to be trusted that they would not distort what you hear. They say what they do not know with regards to what they disapprove and when proclaiming their lies; but Allaah (knows, hears and sees) what they do. Therefore, be cautious of them, trust them not, reject them and avoid them, because indeed this is what your earlier scholars did and commanded, and likewise the righteous ones who came thereafter. Be careful of opposing Allaah and being the means to destroying the religion He has ordained – breaking its commands and prohibitions, nullifying and weaking it by respecting the innovators in religious affairs and those who initiate that which is not from the religion, because you know what has been transmitted (i.e. the prohibitions) about respecting or exalting them. And what can be greater respect and exaltation than acquiring your religion from them- following and believing them, drawing close to them and assisting them in enticing the ones they entice and woo to their views and the religion (i.e. religious innovations) they follow. This is sufficient to be regarded as associates of theirs in what they do”. (1)
Now, you can read the refutations against Abdur Rahmaan Abdul Khaalid – the Ikhwaanee Innovator in religion!
Who is Adnaan Abdul Qaadir? He is a student of the Ikhwaanee Mubtadi (Abdur Rahmaan Abdul Khaaliq) about whom you have read in the above links. Adnaan praises and shelters Abdur Rahmaan Abdul Khaaliq saying that he was one of those who spread pure Islamic monotheism as follows:
Indeed, whoever praises or shelters an innovator in the religion has committed a major sin. Allaah’s Messenger [peace and blessings of Allaah be upon him] – the one who never speaks out of his own desire, rather everything he says in religion is divine revelation from his Lord – stated: “Allaah has cursed the one who slaughters (i.e. an animal as sacrifice) for other than Allaah. Allaah has cursed the one who curses his parents. Allaah has cursed the one who shelters a Muhdith. Allaah has cursed the one who alters the landmarks”. [Reported by Imaam Muslim 1978]
[لَعَنَ الله- Allaah has cursed]: It means to be repelled and distanced from Allaah’s mercy (2) Shaikhul Islaam [i.e. Imaam Muhammad Ibn Abdul Wahhaab (rahimahullaah)] said: Allaah curses the one who deserves to be cursed by way of statement, just as he sends blessings to the one who deserves blessings. Allaah said:
He it is Who sends His blessings and praises on you, and His angels too [ask Allaah to bless and forgive you], that He may bring you out from darkness [of disbelief and polytheism] into light [of Belief and Islamic Monotheism]. And He is Ever Most Merciful to the believers. Their greeting on the Day they shall meet Him will be “Salam: Peace (i.e. the angels will say to them: Salamu ‘Alaikum)!” [Surah Al-Ahzaab. Aayaat 43-44]
Allaah said: [إِنَّ ٱللَّهَ لَعَنَ ٱلۡكَـٰفِرِينَ وَأَعَدَّ لَهُمۡ سَعِيرًا -Verily, Allah has cursed the disbelievers, and has prepared for them a flaming Fire (Hell)]. [Surah Al-Ahzaab. Aayah 64] (3)
The section of the hadeeth we wish to highlight here is the Messenger’s statement, “Allaah has cursed the one who shelters a Muhdith”. The word Muhdith pronounced with a kasrah under the Daal means a culprit, perpetrator; and pronounced with a Fat-hah on the Daal (Muhdath) means an affair innovated in the religion, sheltering and being pleased with it]. (4) “Allaah has cursed the one who shelters a Muhdith”- Meaning: [a] Those who shelter Ahlul Bidah Wal Ma’aasee [The Proponents of innovation in religion and Disobedience] and aid them. [b] Those who stop the one who establishes the legislated Islamic punishment against the innovator [i.e. such as preventing the Muslim ruler from punishing the innovator or the scholar who refutes him]. [c] Those who establish innovation in religion and support it. [Ref 8] This innovation includes that of the Jahmiyyah, the Mutazilah and others. So, whoever shelters an innovator (in religion) is cursed and likewise the one who aids him. In this is a warning against Bidah and newly invented matters (i.e. beliefs, acts of worship, methodologies) in the religion. The Prophet said, “Beware of newly invented matters in the religion, for every innovation [in religious affairs] is misguidance”. The apparent meaning of this hadeeth [is that this is the case regarding bidah], even if it is a small bidah. (5)
Al-Allaamah Saaleh Al-Fawzaan [may Allaah protect him] stated: It is not permissible to exalt and praise the innovators even if they have some truth with them. That is because raising and praising them will spread their bidah and place them amongst the sincere ones-those who are taken as examples amongst distinguished men of this Ummah. The Salaf warned against having trust for the innovators, (warned against) praising them and their gatherings. In this regard, Asad Ibn Musa (rahimahullaah) wrote: ”Beware of being a brother of the innovator (by association) or a companion of his, or one whom you sit with; for indeed it has been narrated that ‘Whoever sits with a person of innovation has left the protection of Allaah and is entrusted to himself’.
The innovators must be warned against and kept away from even if they have some truth with them. Indeed, the most astray are not devoid of some truth, but as long as they have with them innovation, opposition and sinful views, it is not permissible to praise and exalt them. It is impermissible to not have an objection against their innovation because this spreads bidah, belittles the Sunnah and by way of this the innovator will emerge and become a guide for the Ummah.
As for giving consideration (to the fact) that the innovation has some truth, this does not justify praising him. This is -to a far greater extent- against what is of overriding benefit and it is known in relation to a principle in the religion that averting harm takes precedence over seeking that which is of benefit. And with regards to having hatred for the innovator, the harm that is averted from the Ummah is weightier than the benefit possessed by the innovator. And had we adhered to this concept (i.e. praising the innovator because he has some truth with him), then no one would have been judged to be misguided and declared an innovator. That is because there is not an innovator except that he has some truth and adherence to the Sunnah. The innovator (may) neither be a disbeliever nor be in opposition to all the Islamic legislation; rather he is either an innovator in some or most of the affairs. However, if the innovation is particularly related to affairs of Creed and Methodology, then the affair is dangerous indeed because it will become an example (to be followed); innovation will spread and the innovators will become active in spreading their innovation. So, this person who praises the innovators and makes their affair obscure to the people -due to some truth they (i.e. innovators) have – is one of two (people): Either he is one ignorant of the methodology of the pious predecessors and their stance against the innovators, so neither is it permissible for this ignorant one to speak nor is it permissible for the Muslims to listen to him; or he is one who has an objection to the truth because he knows the danger of innovation and the innovators, but he wishes to spread innovations. Nevertheless, this is a dangerous affair and it is not permissible to be lackadaisical with regards to innovation and its people, whatever that may be. (6)
After being acquainted with the Mubtadi (Abdur Rahmaan Abdul Khaalid) and his student Adnaan, then indeed we must now acquaint you with their organisation called (Ihyaa At-Turaath)! Read here what the scholars aay about this organisation:
Ihyaa at-Turaath – an organisation that was headed by the innovator Abdur Rahmaan Abdul Khaalid and in which Adnaan Abdul Qaadir also participates – invite other deviated speakers: Read here by Shaikh Abu Iyaad: Jam’iyyah Ihyaa al-Turaath (Kuwait) and The Aqeedah of the Jahmiyyah Maatureediyyah:
After being acquainted with the false methodology of the Mubtadi (Abdur Rahmaan Abdul Khaaliq) and Adnaan Abdul Qaadir, then indeed the affair of Greenlane (Birmingham), Markaz at-Tawheed (Stoke On Trent), Masjid Al-Furqan (Manchester) and Muhammadi Masjid (Bradford) becomes manifest, because they are companions or hosts of Adnaan Abdul Qaadir – the one who praises and shelters an innovator in the religion and you’ve already read about the gravity of such as sin in the statement of the Messenger, “Allaah has cursed the one who shelters a Muhdith”. The picture below shows where Adnaan – student and shelterer of an innovator – is going to visit…..
This is the companionship of Markaz at-Tawheed, Greenlane, Muhammadi Masjid, Masjid Al-Furqan (Manchester) and their ilk. Abu Hurairah (radiyallaahu-anhu) said, the Messenger (sallal-laahu-alayhi-wasallam) said, “A person is upon the religion of his friend, so let each one of you look at whom he befriends”. [As-Saheehah: 97] Ibn Mas’ ood (radiyallaahu-anhu) said: Indeed a person walks alongside and accompanies the one whom he loves and who is like him. (Al Ibaanah 2/476] Al A’maah (rahimahullaah) said: They (the Salaf) did not used to ask anything more about a person after having asked about three affairs: Who he walks with, who he enters upon (i.e. visits) and who he associates with amongst the people”. [Al Ibaanah 2/478] Abdullah Ibn Mas’ood (radiyallaahu anhu) said: Make consideration of the (regions of the) earth by the names given to them and make consideration of a person by his companion”. [Ibaanah 2/497] Mu’aadh Bin Mu’aadh said to Yahyah bin Sa’eed, “aa Abaa Sa’eed! A person may hide his viewpoint from us, but he will not be able to hide this in his son or friend or in one whom he sits with”. [ Ibaanah 2/436] [Translated by Spubs]
Indeed, these Masaajid and their ilk ally and accompany those who shelter an innovator in the religion, even though they claim to be upon the authentic Sunnah. Allaah [The Most Most High] said:
O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do. [Surah As-Saff. Aayaat 2-3]
Therefore, when you enter Stoke On Trent, then know without any doubt that there are only two Masjids – [Masjid Al Furqan (105 Roundwell St, Tunstall ST6 5AW) and Masjid Abi Hurairah (North Rd. ST6 2BP) – that are free from all the innovators and their allies. And when you enter Manchester or Greater Manchester, then know that there are only two Masjids free from the innovators and their allies (Al-Markazus Salafi – Cheemthamhill) and Masjid al-Huda (Bolton – BL3 4DU). And when you enter Bradford, then know that there is only one Masjid that is free from the innovators and their allies, and that is Masjid As-Sunnah (3 Paternoster lane, BD7 3DS). We ask Allaah to grant us the Tawfeeq to cling to the Sunnah, abandon the innovators in religion and those who shelter them. We also ask Allaah to guide them or protect us from their falsehood Aameen.
The poet said, “Do not ask about a man, but ask about his companion, because every person guides himself by his companion”. [Al-Ibaanah 2/439] Ibn Mas’ood said, “Indeed, a person walks along & accompanies the one whom he loves & who is like him”. [Al-Ibaanah 2/476] Abu Dardaa said, “It is from the Fiqh (understanding of a person) that he (chooses) those whom he walks with, whom he enters upon (visits) & whom he sits with”. [Al-Ibaanah 2/477] Al-A’mash said, “The Salaf did not used to ask anything more about a person after having asked three affairs: Who he walks with, who he enters upon (visits) & who he associates with amongst the people”. [al-Ibaanah 2/478] Abdullah Ibn Mas’ood said, “Make consideration of the (regions of the) earth by the names given to them & make consideration of a person by his companion”. [al-Ibaanah 2/479] Mu’aadh Bin Mu’aadh said to Yahyah Bin Sa’eed, O Abu Sa’eed! A person may hide his viewpoint from us, but will not be able to hide that in his son, or his friend or in one whom he sits with”. [Al-Ibaanah 2/437] Translated by Spubs
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
“The one informed is not the same as the one who witnessed (with his own eyes). Indeed, Allaah [The Exalted] told Musa [peace be upon him] about what his people had done with the calf (i.e. worshipped the calf) and he did not throw the tablets, (but) when he saw what they had done, he threw the tablets (out of anger) and they broke”. [Saheeh Al-Jaami 5374]
أي المشاهدة ، إذ هي تحصيل العلم القطعي ، وقد جعل الله لعباده آذانا واعية وأبصارا ناظرة ، ولم يجعل الخبر في القوة كالنظر بالعيان ، وكما جعل في الرأس سمعا وبصرا ، جعل في القلب ذلك ، فما رآه الإنسان ببصره قوي علمه به ، وما أدركه ببصر قلبه كان أقوى عنده ، وقال الكلاباذي: الخبر خبران: صادق لا يجوز عليه الخطأ ، وهو خبر الله ورسوله صلى الله عليه وسلم ، ومحتمل ، وهو ما عداه ، فإن حمل الخبر على الأول فمعناه: ليس المعاينة كالخبر في القوة ، أي الخبر أقوى وآكد وأبعد عن الشكوك إذا كان خبرا لصادق ، والمعاينة قد تخطئ ، فقد يرى الإنسان الشيء على خلاف ما هو عليه ، كما في قصةموسى والسحرة ، وإن حمل على الثاني فمعناه: ليس المعاينة كالخبر ، بل هي أقوى وآكد ، لأن المخبر لا يطمئن قلبه وتزول عنه الشكوك في خبر من يجوز السهو عليه والغلط ، والحاصل أن الخبر إن كان خبرا لصادق فهو أقوى من المعاينة ، أو غيره فعكسه ، إلا أن ما ذكر في الخبر الآتي عقبه على الإثر يشير إلى أن المراد هنا الثاني
Meaning, witnessing, as it is the attainment of definitive knowledge. Allaah created for His servants conscious ears and eyes that can see, and He did not make the news (in general) as powerful as witnessing with the eyes (in general). And just as he placed hearing and sight (around the) head (area), He also placed that in the heart (i.e. sound perception), so the knowledge of that which a person sees with his sight becomes robust, and what he perceives with the sight of his heart is stronger for him. Al-Kalaabaadhee [Abu Nasr, Ahmad Bin Muhammad Ibn Al-Husayn Ibnul Hasan Bin Ali Bin Rustom (may Allaah have mercy upon him)] said, “News is two types: the one that is (absolute) truth and can never carry mistakes- the news from Allaah and His Messenger. And this (hadeeth) may also refer to the new other than this first one.
If news referred to the first type, then its meaning is that eye witness is not like truthful news in strength- meaning news is stronger, more certain and far removed from doubts if it is truthful news, (because) the one who witnesses with his eyes can be mistaken – a person may see something in manner that is other than its true reality, such as what occurred in the story of Musa [peace be upon him] and the magicians. And if the hadeeth is applied to the second type of news, then its meaning is: the eye witness (in reality- without any deception etc) is not like news; rather it is stronger and more certain because the one who is informed is not reassured in his heart and his doubts do not seize regarding news from someone who can forget and make mistakes. The point is that if the report is true, it is stronger than the eye witness, or otherwise; however, the intent of what is mentioned with regards news refers to the second type [i.e. the true eye witness that is based on other than revelation and it contains no (deception, ambiguity) is stronger than true news (that is not based on revelation), even though both are accepted]. [An Excerpt from Faydul Qadeer. 5/356-357. paraphrased]
Indeed, besides the fact that the elder teachers have excelled us in both knowledge and experience, and the senior scholars – such as the likes of Al Allamah Rabee Bin Haadi and Al-Allaamah Ubaid Bin Abdillaah Al-Jaabiri – have testified to their insight and experience, and in addition to this, they were and have always been – to this day – true eye witnesses to events related to Dawah, clarifications and refutations from the early 90s when many of us were not born and some of us were still in secondary schools, then indeed none can take their place in this affair. Therefore, when we come along -regardless our credentials and qualifications, we should not allow anyone to give us precedence and thus we begin to theorise what we have not witnessed in person nor were we one of those who dealt with affairs in person alongside the scholars; rather we learn from the experience of those elder teachers who have preceded us in knowledge, wisdom and experience. So, here we remind our beloved youth that firstly, if a person – after 25 to 30 years – was not from those elder teachers who took the lead in the UK to this day to deal with serious affairs in person whilst receiving directions from the scholars – due to being unable, busy with other affairs or because one was happy to delegate the Fardu Kifaayah to others – who alongside Al-Allaamah Rabee and Al-Allaamah Ubaid – dealt with the various serious affairs in the UK, such as the Fitna of Abdur Rahmaan Abdul Khaaliq, Adnaan Ar’oor, Mahmood Al-Haddad, Safar al-Hawaali, Salman Al-Awda, Al-Ma’ribi, Al-Halabi, Faaleh Al-Harbi, Fawzi Al-Bahraini, Yahyah Al-Hajuri, Muhammad Bin Haadi and others, then indeed – with all due respect – such a person cannot be the one we refer back to for precise and insightful advice regarding these affairs. So, how about those amongst us – regardless our credentials, qualifications and efforts in Dawah – who neither witnessed all these affairs nor some of them, neither were we eye witnesses from the early 90s nor from those whose experience and insight has been certified by the scholars in these affairs, even we benefit one another in other ways.
Likewise, do not lend an ear to the statements of anyone who says that these issues – (such as the refutations against Dr Muhammad Bin Haadi and his ilk) – are diversions from seeking knowledge whilst clarifications are being written and transmitted by the well-known elder students amongst us, because such statements or claims certainly manifests one’s naivity, inexperience and shortsightedness in this subject matter.
Likewise, transmitting the books or statements of Al-Allaamah Rabee on Manhaj issues is not enough to make a person a reference point in these affairs, rather the people more knowledgeable about these affairs in reality are those who – for the past 25 to 30 years- have closely worked with the Shaikh to deal with problems. Therefore, we remind ourselves and the youth to make a clear distinction in these affairs because just because one is a Khateeb, a teacher or an elder does not automatically make him one who is well versed in these affairs. No one in the UK – regardless their efforts in teaching, Dawah and adherence to Salafiyyah – can be more well acquainted with the manner in which to deal with these affairs than those elder teachers who have had direct contact with Al-Allaamah Rabee and Al-Allaamah Ubaid for the past two decades, whilst dealing – in person – with these affairs, clarifications and refutations against the obstinate people of error.
Let us respect and honour every Salafi, especially those elders who have preceded us in Salafiyyah and we learn from their experiences, but also placing everyone in his rightful place. So, in order to balance affairs related to studying and reading refutations, then indeed the youth must return to none but elders – those who have excelled us in both knowledge and experience, and the senior scholars – such as the likes of Al Allamah Rabee Bin Haadi and Al-Allaamah Ubaid Bin Abdillaah Al-Jaabiri – have testified to their insight and experience. In addition to this, they were and have always been – to this day – true eye witnesses to events related to Dawah, Fitan, clarifications and refutations in the UK from the early 90s when many of us were not born and some of us were still in secondary schools.
This is what wisdom necessitates as Abu Ismaa’eel Al-Harwee [may Allaah have mercy upon him] said, “Wisdom is to place something in its rightful place” (1) Ibnul Qayyim [may Allaah have mercy upon him] said, “Wisdom is to do what is befitting (or obligatory) in a manner that is benefitting and the during a time it is befitting”. (2)
We ask Allaah to protect us from the trials and grant us life as long as life is good for us.
O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public; And I ask you (to make me utter) a statement of truth in times of contentment and anger; And I ask You for moderation when in a state of wealth and poverty; And I ask you for blessings that never ceases; And I ask You for the coolness of my eye that never ends; And I ask You (to make me pleased) after (Your) decree; Aand I ask You for a life of (ease, comfort, tranquility etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me); O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others). (3)
O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. (4)
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Imaam Muhammad Ibn Saaleh al-Uthaymeen [may Allaah have mercy upon him] said, “Knowledge (Ilm) is to comprehend the reality of something as it truly is, with certainty. The levels of comprehension are six: [Al ‘Ilm – Knowledge], which is to comprehend the reality of something as it truly is, with certainty. [Al Jahlul Baseet- slight ignorance], which is absence of full comprehension. [Al Jahlul Murakkab-, Aggravated/compounded ignorance], which is to comprehend something in a way contrary to its true reality. [Al Wahm – Delusion], which is to think that one comprehends something despite the presence of that which should cause you to realize that you are incorrect. [Ash Shakk- Doubt], which is to think that you comprehend something, yet you are aware of something contrary to it which you think has the same possibility of being the truth. [Dhann – Preponderant belief], which is comprehension of something, despite the presence of something which is contrary to it, but which is less likely to be true. (1)
What is Al-Jahlul Murakkab? Shaikh Uthaymeen [may Allaah have mercy upon him] said: “Which one is more repugnant- Al Jahlul Baseet [i.e. the type of ignorance which shows that the person knows nothing about a particular affair] or Al Jahlul Murakkab [i.e. the type of ignorance which shows that a person understands something in a manner contrary to what it is in reality – he neither knows nor knows that he does not know]? Answer: Yes, certainly. There is no doubt that Al-Murakkab is indeed more repugnant”. (2)
Potty mouth Usaamah definately spoke based on Al-Jahlul Murakkab or desires, because he accused Al-Maktabatus Salafiyyah and all of us of Hizbiyyah [illegal partisanship] without an atom’s weight of clear proof, rather he only ranted and insulted! What is Hizbiyyah? Al-Allaamah Rabee Bin Haadi Al-Madkhali [may Allaah preserve him] stated, “Partisanship to particular idea (thought, view) that opposes the Book of Allaah and the Sunnah of the Messenger, (establishing) allegiance and enmity based upon it, this is illegal partisanship. This is illegal partisanship even if not (done under an) organisation”. (3)
Therefore, we say to the supporters of vile slanderous Usaamah: name a single idea, thought or view – an affair either related to Aqeedah or Manhaj – initiated by us that opposes the Qur’aan and the authentic Sunnah! Indeed, neither vile Usaamah nor his supporters can name a single affair, therefore that leaves us with only two observations regarding their affair, which is the fact that either vile Usaamah and his supporters have misunderstood hizbiyyah and are still unaware that they have misunderstood, or they have passed this verdict against us based on vain desires. This behaviour is not befitting a Muslim, let alone a people who attribute themselves to the Sunnah. Allaah [The Exalted] said: [ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهۡوَى ٱلۡأَنفُسُۖ – They follow but a guess and that which they themselves desire] [Surah An-Najm. Aayah 23] Imaam Ibnul Qayyim [may Allaah have mercy upon him] said, “Guessing is Shubhah (i.e. something that resembles the truth but is falsehood in reality) and What they themselves desire is Shahwa (vain) desire, whereas what came us from our Lord opposes both of them”.(4)
To pass a judgement in the religion is an act of worship and has to be based on clear proof and piety- free from guessing, conjecture and vain desires. Al-Allaamah Rabee Bin Haadi Al-Mad’khali [may Allaah protect him] said, “Not acting on knowledge leads to hardness of the heart. And when this hardness afflicts the heart, it destroys it and thus neither does the heart accept truth nor act upon knowledge. It leads to concealment of knowledge, acting contrary to knowledge, leads [the person to] follow desires and rejects truth that is a clear as the sun”. (5)
The Shaikh also said: Worship Allaah based on that which the Messenger conveyed [i.e. the authentic Sunnah] and based on the texts of the Qur’aan. Neither worship Allaah based on ignorance nor desires, rather worship Allaah based on knowledge. That which is sought after from seeking knowledge is to act upon it, and acting cannot be [fulfilled] except after acquiring knowledge, just as Allaah [The Blessed and Exalted] said:
[فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ۗ – So know (O Muhammad) that none has the right to be worshipped but Allaah, and ask forgiveness for your sin, and also for (the sin of) believing men and believing women]. [Surah Muhammad. Aayah 19]
Imaam Al-Bukhaari wrote a chapter based on this Aayah, saying: Chapter: “Knowledge precedes speech and action”, because it is obligated on us to act based on knowledge and we are only to worship Allaah based on knowledge. We do not worship Allaah based on ignorance or desires. (6)
Finally, the Imaam of Jarh Wat-Tadeel in our era Al-Allaamah Rabee Bin Haadee, Al-Allaamah Ubaid Bin Abdillaah Al-Jaabiri and others are witnesses to this fact that Salafipublications are upon a sound Salafi Manhaj- may Allaah protect us and them Aameen. Neither upon the methodology of the Qutubiyyah and Surooriyyah nor that of the Haddaadiyyah; neither upon the methodology of Al-Maghraawi nor that of Al-Maribi, Halabi, Al-Hajoori, Bilaal Philips, Abu Muslimah, Abu Usaamah, Shadeed Muhammad, Ali Tameemi, Zaraboozo and others; neither upon the innovations of Ikhwaan al-Muslimeen and Hasan al-Banna nor that of Jamaat At-Tableegh and Muhammad Ilyaas; neither reject the Jarh Mufassar of the scholars in order to defend figureheads and personalities of bidah nor speak with Al-Muwaazanah to accommodate the groups, sects and figureheads of Bidah; neither promote the false principle “We do not disparage but we only correct mistakes’’ nor the other false principle “Let’s not make our differing about someone else a reason for differing amongst ourselves.’’ Neither bring doubts in the narrations of the trustworthy narrators nor differentiate between Aqeedah and Manhaj in order to destroy the clear boundaries between the Salafi Methodology and the false methodologies; neither call to political parties nor the evil and false view that the Salaf differed in Aqeedah, neither revile the scholars of Ahlus Sunnah in this time and make the people flee from them, and pronounce false tabdee on the people, such as the likes of Dr Muhammad Bin Haadi, nor defend those who call the Sahaabah scum, such as Abul Hasan Al-Maribi; neither call the people to accept the misguided sects, parties and organizations into the domain of Ahlus Sunnah nor call to the unity of religions; neither defend the principles that are now been propagated by likes of Ibraaheem Ruhayli nor the extremism that has afflicted Muhammad Bin Haadi and the Musaafiqah. Indeed, the fools – potty mouth Usaamah and his ilk witness all these affairs, but do not take heed. “The reality of foolishness is to place something in other than its rightful place”. (7) “A fool imagines the impossible as the possible and the ignorant cannot differentiate the impossible from the possible. The fool knows the right thing but does not act upon it, and the ignorant one does not know the right thing, but would have acted upon it if he knew”. (8) We ask Allaah to protect us from ignorance, vain desires and foolish behaviour Aameen.
To be continued InShaaAllaah
[Ref 1: Explanation of Usool Ath-Thalaatha. English Translation page 37-by Shaikh abu Talhah Dawud Burbank (may Allaah have mercy upon him and his wife Aameen)]
Ref 2: An Excerpt from Sharh Al-Waraqaat- page 44-45]
[Ref 3: Kash As-Sitaar pages 19-20. Quoted from question number 8]
[Ref 4: Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Imaam Ibnul Qayyim 3/76]
[Ref 5: Marhaban Yaa Taalibal Ilm pages 268-270]
[Ref 6: Marhaban Yaa Taalibal Ilm. Pages 270-271]
[Ref 7: Sharh Saheeh Muslim By Imaam An-Nawawi. 18/136]
[Ref 8: Tas’heel an-Nadr By Al-Maawardee. page 5]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “The over-stringent ones are destroyed”. Imaam Nawawi [may Allaah have mercy upon him] said, “The over-stringent ones are those who look too deeply (into affairs) and are excessive- those who exceed the Hudood (prescribed legislated Sharee’ah boundaries) in their statements and actions”. [Sharh Saheeh Muslim. Vol 16. page 180 ]
Usaamah Al-Utaybi – the pottymouth vile hater about whom Al-Allaamah Ubaid Al-Jaabiree stated that his affair has reached the point of madness – stated that when the overseers of Al-Maktabatus Salafiyyah were under the supervision of the Salafi Mashaayikh, they were upon good despite having errors, and one of those errors was that they entered into the Fitna of Faaleh Al-Harbi; but they recanted at the time after advised by Dr Muhammad Bin Haadi. However, they have returned to their previous misguidance and have not ceased to be upon Haddaadiyyah, with lies, slander and revilement against the Salafi scholars.
Observations and Comments On The Above
Point Number 1: When Al-Maktabatus Salafiyyah was under the supervision of the Salafi Mashaayikh!
Observation: Deceitful pottymouth – Usaamah – desperately seeks to give the impression that Al-Maktabatus Salafiyyah are no longer upon what they were upon. Indeed, all Masaajid and Maraakiz of Salafiyyah in the UK know fully well that Al-Maktabatus Salafi are still upon the sound Salafi Methodology and with the Salafi Mashaayikh – teaching the books of Tawheed and Sunnah, defending the scholars of Salafiyyah, calling to the truth, confronting Tamyee, Haddaadiyyah, Khaarijiyyah, Soofiyyah and other paths of misguidance; rather the only reason behind attacks of the vile musaafiqah – including shameless Usaamah’s attacks – is because the Maktabah defends Salafi Mashaayikh and Salafi students, and repels the transgressions of Dr Muhammad Bin Haadi. Read below:
Reminder: Shaykh Rabiʿ’s request for Shaykh Muḥammad bin Hādī to justify his tabdīʿ of Salafī students and shaykhs and to explicitly name the major scholars he accused of being “affected” and “destroyed” by the “Ṣaʿāfiqah” – one month, no answer. https://t.co/n7n92akjMDpic.twitter.com/D1t218kIXt
The Types of People in the Fitnah of Muḥammad bin Hādī. It is important for us to understand the various types of people in the fitnah of Muḥammad bin Hādī (MBH) so that important lessons can be learned and remembered. (4 Page PDF) https://t.co/n7n92akjMDpic.twitter.com/wWxZrlmcSV
Point Number 2: Al-Maktabatus Salafiyyah was upon good despite having errors and one of these errors was that they entered into the Fitna of Faaleh Al-Harbi, but they recanted at the time after being advised by Dr Muhammad Bin Haadi.
Firstly, all praise is due to Allaah that when the affair of Faaleh Al-Harbi – the Haddaadi – became manifest and he was refuted by the likes of Al-Allaamah Rabee Bin Haadi, the Maktabah as well as other Salafiyyoon abandoned him after he persisted upon error, especially when he innovated principles in the science of Al-Jarh Wat-Tadeel (the Science of Criticism and Commendation) and made Tabdee (declaring people innovators in the religion) without proof. This was not done for the sake of Dr Muhammad Bin Haadi nor was he the only one who stood against Faaleh, rather Al-Allaamah Rabee Bin Haadi was the one who led the battle against Faaleh. Likewise, this eagerness to defend the Manhaj – by the Tawfeeq of Allaah – is what the Maktabah is upon to this day; defending Salafiyyah and reprimanding those who oppose it based on manifest clarifications, and all praise is due to Allaah.
Secondly, at present Dr Muhammad Bin Haadi has been found guilty of making Tabdee without proof and thus reprimanded by Al-Allaamah Rabee Bin Haadi, so Al-Maktabatus Salafiyyah stood firm together with others to aid the truth by the Tawfeeq of Allaah. However, this silly fool (pottymouth Usaamah) attacks the Maktabah for abandoning Dr Muhammad and then call them Haddaadees, even though he is the one who has manifested behaviour and uttered statements similar to that of the Haddaadiyyah when he stated about those who warn against the gathering of Shaikh Sulaymaan Ar-Ruhayli – a defender of Muhammad Bin Haadi – that they are “ahlul bidah. He cannot produce an atom’s weight of evidence to establish his claim, rather he uttered this statement due to oppression and transgression. Indeed, his affair is nothing else besides what Al-Allaamah Ubaid Bin Abdillaah Al-Jaabiree – who knows him better than us – precisely stated about him that “As for preventing his harm, by Allaah, neither I nor you can do this. If I had anything to do with it, I would have stopped it”. The Shaikh also said, “His affair has reached the point of madness, recklessness and lightmindedness”.
As for the Maktabah, Allaah granted them -once again- justice, knowledge, wisdom and upright behaviour in this affair. Listen here: Clarification by Shaikh Abu Iyaad – [A warning, a Refutation, Rebuke Against a Mistake or Behaviour Does Not Automatically Necessitate Tabdee; & a Mention of Shaikh Muhammad Bin Haadi’s & Shaikh Sulaymaan Ar-Ruhaylee’s Affair- [From 52mins onwards]: https://mixlr.com/albaseerah/showreel/narration-from-the-salaf-regarding-creed-and-methodology
Point Number 3: They have returned to their previous misguidance and have not ceased to be upon Haddaadiyyah, with lies, slander and revilement that is tantamount to that of the Haddaadiyyah against the Salafi scholars.
Observation: The only reason that led Usaamah to utter this outright falsehood that is tantamount to Fujoor Fil Khusoomah [an act of inequity in argumentation] is only because Al-Maktabatus Salafiyyah did the right thing by warning against both Dr Muhammad Bin Haadi’s oppressive judgements and those who beautify his affair. Therefore, the Maktabah is absolutely innocent of this false accusation uttered by potty mouth Usaamah. May Allaah protect us from his vile tongue Aameen.
There is no doubt that the one who closely examines Usaamah’s behaviour will discover the fact that he a spiteful idiot who thinks that his quackery, oppression, excess and transgression is wisdom and justice. This is what has clearly manifested when this insolent liar uses the term ahlul bidah against the Maktabah because they warn against those who beautify the affair of Dr Muhammad Bin Haadi after he has persisted upon false Tabdee. Indeed, Usaamah’s pathetic and irresponsible behaviour manifests his short sightedness, irrationality, slanderous behaviour and outright lies, because every sensible person can clearly see that he deliberately oppresses and slanders those who forbid excess, oppression and transgression, and commend those who commit excess, oppression and transgression; seeks to conceal truth and pedal lies. Imaam Ibnul Qayyim [may Allaah have mercy upon him] stated, “When a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types: Distortion in wording and distortion in meanings. Distortion in wording is when one utters a word in a context in which it does not establish the truth – either adding to the word or omitting something from it, or substituting it with something else- to the extent that the listener is made to believe something, whilst something else is intended by it, just as the Yahood (i.e. those Yahood who disbelieved in the Prophet and hated him) used to distort words when giving Salaam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum). This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know what is not its intended meaning, or dropping other meanings intended by it etc. Allaah [The Most High] said: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do]”. (1)
The Imaam also stated, “The fact that a statement regarding something is lies and falsehood is sometimes known based on the statement in and of itself, its contradictions, perplexity and the manifestation of those clear indications which shows that it is lies. Lies might be manifested based on what it is in reality, manifested based on what is apparent and what is being concealed. It is sometimes known based on the situation of the utterer of the lie, for indeed the one who is known for lying, wickedness and deception, his statements do not show anything else except a state of conformity with his deeds. He does not utter a statement or perform an action similar to that of a pious and truthful person – the one innocent of every evil, deception, lie and wicked behaviour; rather the heart, intention, statements and deeds of the truthful one have the same image; and the heart, statements, deeds and intentions of the liar have the same image”. (2)
The Imaam also stated that one should beware of kadhib [lying], for indeed it corrupts one’s ability to illustrate information based on what it should be in reality. It corrupts one’s ability to illustrate information and his ability to teach the people. The liar portrays what is non-existent as something present and what is present as something non-existent. He portrays truth as something false and falsehood as something true; he portrays good as evil and evil as good, so this corrupts his conception and knowledge, which then becomes a punishment upon him. Then he portrays what is not true to the one deceived by him – the one who is inclined towards him- so he corrupts his conception and knowledge. The soul of the liar turns away from the existing reality -inclined towards what is non-existent and gives preference to falsehood. And when his conception and knowledge is corrupted, which is the basis of every wilful chosen deed, his deeds become corrupt and marked by lies, so those deeds would emanate from him just as lies emanate from the tongue- he neither benefits from his tongue nor his deeds. This is why lying is the basis [or foundation] of immorality, just as the Prophet [peace and blessings of Allaah be upon him] said, “Indeed lies lead to immorality [or wickedness] and indeed immorality [or wickedness] leads to the fire. [Bukhaari 2606/2607]
Firstly lies emerges from the heart and then on the tongue, so it corrupts it; then it transfers to the limbs and corrupts its actions, just as it corrupts the statements of the tongue. Therefore, lying prevails over his statements, deeds and state of affairs; corruption becomes deeply rooted in him and its disease leads to destruction if Allaah does not grant him cure him with the medication of truthfulness, which uproots its (i.e. lying) from its original source. This is why the basis [or foundation] of all the deeds of the hearts is based on truthfulness; and the basis of their opposites – such as showing off, self-amazement, pride, being glad [with ungratefulness to Allaah’s Favours], conceitedness, boastfulness, insolence, weakness, laziness, cowardice, disgrace and other than them- is lies. The origin of every righteous deed- whether carried out in private or public- is based on truthfulness. And the origin of every corrupt deed – whether carried out in private or public- is lies. (3)
Al-Allaama Rabee Bin Haadee Al-Madkhalee [may Allaah preserve him] said: “Through [Muhammad (peace and blessings of Allaah be upon him)], Allaah removed us from the darkness of Shirk, indecency and Bidah, evil deeds and bad manners – lying, deceit, quackery and trickery; and (purified us) with pure (Islamic)] monotheism and strong sincere Eemaan. He [i.e. the Messenger] nurtured us upon truthfulness and took the oath of allegiance from us that we speak the truth wherever we may be, and he warned us against lies and evil deeds. And from the recompense (given) to a liar is that which has been reported from the noble Prophet [peace and blessings of Allaah be upon him]- the person of high moral character- who said, “I saw (in a dream) – two men came to me”. Then the Prophet said, “They said, ‘the person- the one whose cheek you saw being torn away (from the mouth to the ear) was a liar and used to tell lies and the people would report those lies on his authority till they spread (that lie) all over the world. So, he will be punished like that till the Day of Resurrection”. [Reported by Imaam Al-Bukhaari: Number: 6096] (4)
We ask Allaah to protect us from the disease that has afflicted pottymouth Usaamah and remove him from this destructive trap of lies, deception, transgression, oppression, excess and quackery Aameen.
To be continued InShaaAllaah
[Ref 1: An Excerpt from “Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim”. Page Vol 1. pages 300-303. slightly paraphrased]
[Ref 2: An Excerpt from As-Sawaa’iq Al-Mursalah 2/469-470. Slightly paraphrased]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Abu Dardaa [may Allaah be pleased with him] said, “It is from the Fiqh (understanding of a person) that he (chooses) those whom he walks with, whom he enters upon (visits) & whom he sits with”. [Al-Ibaanah 2/477] Translated by Spubs
I (Abu Aa’isha – Amjad Khan) sent the above posted to my elder brother and companion Abu Abee Bakr (or Abu Mu’aawiyah)- Abdullah Al-Gambi – accompanied with a comment by Shaikh Abu Khadeejah, so Abdullah said, “Subhaanallaah! Talhah Davis?” I said, “I don’t know him”. He said, “He was an Imam in Wright street”. [end of conversation] Abdullah was dumbfounded and did not say anything thereafter.
This posted prompted us to remind the brothers and sisters about uncle Muhammad Al-Maliki, who first appeared in 2012 Muhammad as a willing supporter of Masjid As-Sunnah’s Admin (Cheemtham Hill- Manchester). And not only was he willing to defend these staunch followers of Al-Maribi and Al-Maghraawi, but he also embarked upon a path of slander and lies against the Salafiyyoon of Al-Markazus Salafi [Manchester]
So after the hizbiyyoon presented their complaints to uncle Muhammad Al-Maliki, he decided to embark upon his disgraceful behaviour. And in order to hide the reality of the staunch hizbiyyoon at Masjid As-Sunnah and the unambiguous verdicts of the scholars against them, uncle Muhammad Al-Maliki utilised Aayaat of the Qur’aan and an authentic Hadeeth of the Messenger (sallal-laahu-alayhi-wasallam) against the Salafiyyoon of Al-Markazus Salafi.
The first Aayaat he utilised were in Soorah Al-Qalam as follows:
هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ
مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ
A slanderer, going about with calumnies; Hinderer of the good, transgressor, sinful. [Aayaat 11-12]
Then he quoted the authentic hadeeth: The Messenger (sallal-laahu-alayhi-wasallam) said: O you who believe with your tongues, yet eeman has not entered your hearts. Do not backbite the Muslims, nor follow their faults. For he who follows others faults then Allah will declare (disclose) his faults and he whom Allah reveals his faults, then Allah disgraces him in his own house.”
These were some of the authentic texts quoted by uncle Muhammad Al-Maliki for the purpose of sheltering and defending staunch defenders of Mubtadi’ah at Masjid As-Sunnah. So by deliberately utilizing these texts he hoped to achieve two goals-silence those who were transmitting the clear-unambiguous verdicts of the scholars against the staunch followers of Maribi, Halabi and Maghraawi at Masjid As-Sunnah and portray an evil image of them to the unsuspecting Muslims. So, reminded uncle Muhammad as follows, “How is it possible that those who warned against the Mubtadi’ah and their staunch followers- with clear unambiguous evidences from the scholars- are to be regarded as slanderers and hinderers of good, whilst those who have obstinately defended those Mubtadi’ah for more ten years are protected?! One of the Salaf said: “The one who is silent about the truth is a silent devil, while the one who speaks falsehood is a speaking devil.” [Quoted in Ad-Durar as-Saniyyah. 8/75-79]
Al-Allaamah Rabee Bin Haadi Al-Madkhali (may Allaah preserve him) said: ”f you see a person upon truth and another upon falsehood, it is obligatory that you aid the truth and warn against falsehood; if not, then you are dead (i.e. a dead heart)-neither recognizing good nor rejecting evil and this is a sign of the heart’s hardness.” [Majmoo 14/271] Al-Allaamah Rabee’s Verdict Against Masjid As-Sunnah:http://safeshare.tv/w/RbhddhDFFs
Uncle Muhammad Al-Maliki’s Poem For al-Hajuri Al-Mubtadi
It is well-known to the Maraakiz of Salafiyyah that uncle Muhammad Al-Maliki was a regular guest of the UK followers of Halabi and Maribi. However, he also wrote a poem for Al-Hajoori. So has he recanted those lines of poetry? If you cannot read Arabic, then ask someone to translate the poetry for you. And after reading uncle Muhammad’s poetry compare it with the statements and refutations against Hajoori at http://alhajuri.com/
Regarding the statement of uncle Muhammad Al-Maliki: [للهِ دَرُّكَ يا حَجُـوري]: This statement is uttered in praise of someone for his good actions bestowed upon him by the Tawfeeq of Allaah. So when a person is considered as someone with many good actions and the people receive much benefit from him by the Tawfeeq of Allaah, it is said about him in amazement [لله دره] [للهِ دَرُّكَ] etc. Basically, Allaah has bestowed on you the Tawfeeq to perform and accomplish much good, and how excellent that is! [Lisaan Al-Arab of Ibn Mandhoor 4/279]
This was uncle Muhammad’s view of Al-Hajuri Al-Mubtadi after he was refuted and declared a Mubtadi. Indeed, it is not surprising that uncle held such absurd views because he took pride in associating himself with some of the followers at Masjid As-Sunnah (Cheemthamhill- Manchester). Despite Hajoori’s calamities and Bidah, uncle Muhammad did not recant from those lines of poetry written in praise of Al-Hajuri. See Hajoori’s calamities here:http://alhajuri.com/
Abu Usaamah: uncle Muhammad was asked about Abu Usaamah (Goldie) at Masjid As-Sunnah, so he advised the audience to take knowledge from him. Al-Allaamah Ahmad An-Najmi [may Allaah have mercy upon him] was asked: “O Shaykh Ahmad we have with us in America a man called Abu Usaamah who is considered to be from the Du’aat, he aids and supports Abul-Hasan and he calls some noble Salafi brothers ghulaat (extremists), muqallidah (blind followers),and muhqiboon (the people whose religion is the religion of the one they blindly follow), so what is the legislated position from this man and how should we deal with him?
Has uncle Muhammad Al-Maliki recanted his recommendation that people acquire knowledge from Abu Usaamah?!
One of many deceptions and diversionary tactics: Uncle Muhammad deliberately sought to divert his listeners from the main subject matter [i.e. the dispute between the criticizers at Al-Markazus Salafi and Masjid As-Sunnah’s Admin was due to the three contemporary figureheads of Bidah (Al-Maribi, Al-Halabi and Al-Maghraawi)]. He claimed that we (i.e. the ones who transmitted the refutations of the scholars at Al-Markazus Salafi against Masjid As-Sunnah’s Admin) turn our faces away from a Muslim when he gives salaam, but we would say to a kaafir, “Hi John”.
Firstly: This statement of uncle was nothing else but mixing Haqq with Baatil. He produced no evidence to support his claims; rather it is yet another emotional rhetoric aimed at defaming the Salafiyyoon at Al-Markazus Salafi and to aid the staunch followers of the Mubtadi’ah (Al-Maribi, Al-Halabi and Al-Maghraawi).
Secondly: There is no doubt that a man of Sunnah will not give Salaam to a person against whom the verdict of Mubtadi is established with clear proofs, even if such a Mubtadi is still within the fold of Islaam. And likewise a man of Sunnah will not entertain those specific individuals about whom the Ulama have advised that they are to be boycotted due to the deadly Shubuhaat they spread. Shaikh Abdullaah Al-Bukhaari (may Allaah preserve him) stated: “’Some of the aims behind boycotting innovators and the people of falsehood: [a] Actualization of servitude to Allaah: Boycotting is an act of worship and an affair of the Sharee-ah, which must be carried out for the sake of Allaah (The Mighty and Majestic) and in accordance with the guidance of the Messenger (sallal-laahu-alayhi-wasallam). [b] Enjoining good and forbidding evil. [c] Actualization of Walaa Wal Baraa (love and hate for the sake of Allaah). The other affairs that follow on from the above aims are: Restraining the innovator and his innovation and protecting the society from him. Preserving the Sharee-ah, so that what is not part of it is prevented from entering into it in the name of the Religion. [An Excerpt from At-taleeqaat As-Sareehah Alaa Risaalatee An-Naseehah Lid-Doktoor Ibraaheem Ibn Aamir Ar-Ruhayli – By Shaikh Abdullah Al-Bukhaaree. page 58]
Likewise, uncle did not provide any proof that we turn our faces away from other Muslims other than those whom the Ulama have advised that they are to be boycotted?! We did not entertain Mubtadi’ah and those specific individuals about whom our scholars have advised that they are to be boycotted due to the dangerous and deadly Shubuhaat they carry and propagate. As for other Muslims other than those dangerous people of falsehood and bidah, he had no proof to establish that we do turn away from them when they give us Salaam. It has been 10 years, he has not produced any proof.
As for the ruling with respect to greeting non-Muslims with other than As-Salaamu Alaykum, we asked him to explain to us what that affair has to do with shunning a Mubtadi or the obstinate people of falsehood! Likewise, he did not produce any evidence that we do turn away from the common Muslims when they give us salaam.
Likewise, he sought to divert attention from the calamities of Masjid As-Sunnah’s Admin by a very absurd question to Al-Markazus Salafi, saying, “Who says that Shaikh Wasiyullaah is a man of bidah?!” He asked us this question, but neither stated who held such a view nor cited the relevance of it to the discussion; rather it was another stratagem utilised to divert his audience from the main issues. This question was nothing else but a stratagem by way of which he sought to arouse the emotions of the common people at Masjid As-Sunnah and divert them from the very reasons Masjid As-Sunnah’s Admin was being criticized and boycotted. He did not site a single evidence to respond to the knowledge based criticisms produced against the staunch followers and supporters of Al-Maribi (Ikhwaani Mubtadi), Al-Halabi (Murji Mubtadi) and Al-Maghraawi (Takfeeri, revolutionary, Mubtadi); rather he sought to play about with the emotions of his listeners.
These were a few issues amongst many others we discussed and reprimanded uncle Muhammad. Does Talhah Davis and Matt Drake know who they are associating with – openly listed alongside him?! Abu Dardaa [may Allaah be pleased with him] said, “It is from the Fiqh (understanding of a person) that he (chooses) those whom he walks with, whom he enters upon (visits) & whom he sits with”. [Al-Ibaanah 2/477] Translated by Spubs
We have not received any confirmation whether uncle Muhammad Al-Maliki has abandoned his old ways. May Allaah rectify his affairs and grant him good health Aameen, but we’ll never compromise the sound manhaj stances and clarity by the Tawfeeq of Allaah.
O you who believe! Stand out firmly for Allah and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allah. Verily, Allah is Well Acquainted with what you do. [Surah Al-Maa’idah. Aayah 8]
Indeed, Usaamah Al-Utaybi [may Allaah guide him or break his back] is one well known for excessive sinful speech. His chaotic behaviour is well known just as Al-Allaamah Ubaid Bin Abdillaah Al-Jaabiree [may Allaah protect him] stated about him to the people of Libya, “As for preventing his harm, by Allaah, neither I nor you can do this. If I had anything to do with it, I would have stopped it”. The guy is excessive and harmful, and this destructive behaviour has been clearly manifested in a statement of his when he stated that those who transmit warning against Shaikh Sulaymaan Ar-Ruhayli’s gathering in Britian are Umalaa (i.e. doing a dirty job on behalf of someone), ahlul bidah, (proponents of innovation in religion), absorbed in the methodology of the Haddaadiyyah, and that amongst them are those concealing the methodology of the Khawaarij, and that from those who warn against this gathering is (Shaikh) Abu Khadeejah, who -according to pottymouth Usamah – is a leader of a Mafia group called Maktabah Salafiyyah, and one who hinders people from the path of Allaah etc.
Indeed, brothers and sisters, if the falsehood and excessive speech, the slanderous and chaotic behaviour of this vile wrong doer (Usaamah Al-Utaybi) never manifested to you in the past, then indeed what he stated above is enough as an example, just as Al-Allaamah Ubaid Bin Abdillaah Al-Jaabiree stated about him, “His affair has reached the point of madness, recklessness and lightmindedness”.
Slander 1: Those -in Britain – who warn against Shaikh Sulaymaan’s gathering are doing the dirty job of others! Rather those who warn against this gathering have done so based on the warning issued by Al-Allaamah Rabee Bin Haadi. Visit link:https://twitter.com/IslamStoke/status/1546118439517011969
Slander 2: Those -in Britain – who warn against Shaikh Sulaymaan’s gathering are ahlul bidah, absorbed in the methodology of the Haddaadiyyah and from them are those concealing the methodology of the Khawaarij! Utaybi did not produce an atom’s weight of proof to show that Salafipublications and the well-known Salafi Maraakiz are upon what he has described, rather what he has uttered is nothing but outright falsehood, malicious slander and excess [may Allaah guide him or break his back]. This is the same behaviour of Dr Muhammad Bin Haadi – the one whom Usaamah defends and on whose behalf he unleashes this vile slander- when Al-Allaamah Rabee Bin Haadi demanded that he produces proof for his accusations, especially the Tabdee he declared against others. Read here: Shaykh Rabiʿ’s request for Shaykh Muḥammad bin Hādī to justify his tabdīʿ of Salafī students and shaykhs and to explicitly name the major scholars he accused of being “affected” and “destroyed” by the “Ṣaʿāfiqah” – one month, no answer:https://twitter.com/abuiyaadsp/status/1018974451269033986?lang=en-GB ]
Then pottymouth Usaamah added – to his vile tirade – the claim that Shaikh Abu Khadeejah [may Allaah protect him from the malicious tongues] is one who hinders people from the path of Allaah and that he is the leader of a mafia group called Maktabah Salafiyyah! Indeed, even though this statement unveils Usaamah’s foolish thoughts and views, but it contains – in addition to his more serious slanders about us being ahlul bidah – a mighty slander. Does this man not fear Allaah for unleashing his vile tongue and passing false rulings based on vain desires?! Allaah said:
[وَٱلَّذِينَ يُؤۡذُونَ ٱلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَـٰتِ بِغَيۡرِ مَا ٱڪۡتَسَبُواْ فَقَدِ ٱحۡتَمَلُواْ بُهۡتَـٰنً۬ا وَإِثۡمً۬ا مُّبِينً۬ا – And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin]. [Surah Al-Ahzaab. Aayah 58]
Al-Baraa’ah Ibn Aazib [may Allaah be pleased with him] said, “Allaah’s Messenger [peace and blessings of Allaah be upon him] said, ‘Usury has seventy-two doors, the least of which is like a man who goes into his mother [i.e. sexual intercourse]. The worst act of usury is for a man to attack the reputation of his brother”. [Mu’jam al-Awsaṭ 7151. Graded Saheeh Li-Ghayrihee By Imaam Al-Albaanee]
The Prophet [peace and blessings of Allah be upon him] said, “The worst form of usury is the violation of someone’s honour”. “Verily, the worst act of usury is to attack the honour of a Muslim without a just cause”. [Abu Daawud 4876]
“Verily, the worst act of usury is to attack the reputation of a Muslim”- Meaning, the greater in evil and the more severely prohibited is to unleash the tongue against the honour of a Muslim by belittling him, behaving arrogantly towards him and speaking ill against him by way of slander or verbal abuse. This becomes more severe in prohibition because honour is more noble than one’s self and wealth. (1) This [i.e. violating the honour of a Muslim] has been referred to as usury because the transgressor establishes his honour and then goes beyond it, so it is as if he has added an increase that encroaches the boundaries in relation to the honour of a Muslim which is more valuable than his wealth. Al-Qaadhee [may Allaah have mercy upon him] said, “Attacking a Muslim’s honour is to deal with him more than what he deserves of that which is to be said about him or more than what is allowed to be said about him, and this is why it is likened to usury and considered one of its types. Then it is considered worse because it contains more harm and corruption”. (2)
Therefore, brothers and sisters, slander is not be tolerated from this vile Usaamah Al-Utaybi [may Allaah guide him or break his back], especially when such slander is disguised as knowledge. Even though this shameless potty accused us of Bidah, without an atom’s weight of proof, he followed the path of ahlul bidah in issuing judgements based on desires. The Prophet [peace and blessings of Allaah be upon him] said: “The judges are three: one will go to Paradise and two to Hell. A man who knows the truth and judges with it will enter paradise; a man who knows the truth but judges with the opposite of it will enter the fire, and a man who judges for the people based on ignorance will enter the fire”. [Reported by Imaam Abu Dawud 3573]
Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said, “And when it is the case that the one who judges between the people in (affairs) of wealth, blood [i.e. murder cases, physical violence etc] and honour will enter the hell fire if he is not a just scholar, then how about the one who passes judgements – without knowledge and justice – on creeds, religions, the fundamentals of belief, divine knowledge and the general fundamental principles related to different subject matters, as is the case with ahlul bidah wal ahwaa [the proponents of religious innovations and desires]”. (3)
This is what vile potty mouth Usaamah has fallen into by passing judgements against us based on the path of vain desires – a well known behaviour of ahlul bidah, even though we do not follow his satanic footsteps by declaring that he is a Mubtadi; rather it is enough that every sane person can see the precision Al-Allaamah Ubaid Bin Abdillaah Al-Jaabiree’s observation when he stated about pottymouth Usaamah, “His affair has reached the point of madness, recklessness and lightmindedness”.
In conclusion, Shaikh Abu Iyaad [may Allaah protect him] once said to a resentful hater as follows: “So I say: Lamont Battle is an ahmaq (fool) and his hamaaqah (foolishness) becomes clearer and clearer to everyone by the day. I will not stoop so low so as to ask him to recant and apologise to me because, judging by his behaviour so far, he does not have that sense of justice and it appears that Shaytaan has gained mastery over his nafs in this issue. So all I will say is that may Allaah’s curse be upon the liar. Whoever is lying, may Allaah’s curse be upon the liar. And if he is truthful, then let him call Allaah to witness and invoke the curse of Allaah upon the liar. I am free and innocent of his evil slander and I have no concern whatsoever with his personal or private affairs”. Likewise, we say the same thing to vile Usaamah – an ahmaq (fool), whose hamaaqah (foolishness) becomes clearer and clearer to everyone by the day! May Allaah guide him or break his back Aameen.
To be continued InShaaAllaah
[Ref 1: An Excerpt from ‘Awnul Mabood Sharh Sunan Abee Daawud’ 13/152. Slightly paraphrased]
[Ref 2: An Excerpt from ‘Mirqaatul Mafaateeh Sharh Mishkaat Al-Masaabeeh’ 8/3157. Slightly paraphrased]
[Ref 3: Al-Jawaabus Saheeh 1/26-30. slightly paraphrased]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
“Neither Are They Allowed to Reprimand Someone More Knowledgeable Than Them Nor Are They Worthy of Carrying Out Such Responsibility Because They Are Not Scholars!” – [Another Statement of Simpletons When Well-known Elder Salafi Teachers Give Clarifications and Issue Warning Against Errors of Specific Individuals]
This is one of the statements uttered by simpletons when our elder teachers produce unambiguous knowledge based refutations and clarifications. They claim that our Salafi teachers are not qualified to issue warnings against error. Indeed, this affair was discussed by Al-Allaamah Rabee Bin Haadi Al-Mad’khalee [may Allaah protect him] in his refutation against Dr Ibraaheem Ar-Ruhayli [may Allaah rectify his affair]. Regarding the affair of refutation and who is worthy of carrying it out against a person who opposes the truth, Dr Ibraaheem Ar-Ruhayli laid down conditions whose fulfilment would be impossible in many Muslim lands. He stated that refutation is to be carried out by a scholar who is firmly grounded in knowledge- the scholar who knows the subject matter of the refutation in detail, its legislated evidences, the statements of the scholars regarding it, the scale (extent or scope) of a disputant’s opposition against the truth, the origin (or basis) of the disputant’s doubts (or ambiguous statements, beliefs, views, opinions), the refutations of the scholars against the doubt and benefiting from the statements of the scholars in that regard. Also it is obligatory (or befitting) that the refuter clearly distinguishes (or makes the affair distinct) through strong evidences in order to establish (or clearly determine) the truth in order to remove the doubt – utilising precise expressions (or statements) so that nothing appears to the refuter or he understands something which the disputant does not intend. If this is not the case (i.e. if these conditions are not fulfilled according to Dr Ibraaheem Ar-Ruhayli), then great harm will occur through the one who embarks upon refuting, but did not fulfil these conditions.
Al-Allaamah Rabee Bin Haadi [may Allaah protect him] responded to Dr Ibraaheem as follows… well done to Dr Ibraaheem Ar-Ruhayli for stating that refutation should be carried out by a scholar who is firmly grounded in knowledge, but the fulfilment of all those characteristics is neither found in every refuter nor in every refutation; therefore, if we were to make it a condition for every refuter and every refutation, corruption will appear and all the Ummah will be overcome except an odd number of people.
Then Al-Allaamah Rabee stated: It is ascertained that the fulfilment of these conditions cannot be achieved (i.e. in every refuter and refutation) because you cannot find Salafi scholars who are firmly grounded in knowledge in the majority of the Muslim lands, but there are students of knowledge. However, despite this, Allaah has benefitted (the people and the lands) through these students with regards to the spread of Tawheed, refutations against the Shirkiyyaat (i.e. beliefs and practices of shirk), bidah and superstitions.
Then Al-Allaamah Rabee stated: And I ask Dr Ibraaheem, “If there is a land or lands in which there is widespread bidah and evil deeds, the bidah of at-Ta’teel (negation of Allaah’s Attributes), the Bidah of the Qadariyyah, the bidah of Irjaa, the bidah of Shirk related to the graves (i.e. seeking intercession from the dead in the graves or calling upon them), consumption of alcohol and violating women’s honour, however, there is no Salafi scholar or scholars (in those lands) who are firmly grounded in knowledge and do not fulfil those conditions (i.e. the conditions stated by Dr Ibraaheem), but there are students of knowledge who have read Usool Ath-Thalaatha, Kashf Shubuhaat and Kitaab At-Tawheed of Imaam Muhammad Bin Abdil-Wahhaab, Al-Aqeedah Al-Waasitiyyah and Al-Hamawiyyah of Shaikhul Islaam Ibn Taymiyyah, Umdatul Ahkaam of Imaam Abdul-Ghaniy Al-Maqdisiy or Buloogh Al-Maraam of Al-Haafidh Ibn Hajr, then would it not be obligatory that they reject these evil affairs in accordance with the knowledge they possess, or is it obligated on them to keep quiet due to the fact that they are not firmly grounded in knowledge etc…..? I believe that indeed Dr Ibraaheem will answer that it is obligatory on them to reject these evils and put a stop to them in accordance with the knowledge and ability they possess, in fulfilment of Allaah’s (command):
Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful. [Surah Aal Imraan. Aayah 104]
And in fulfilment of the Messenger’s (command), “Whosoever of you sees an evil deed, then let him (stop) it with his hand. If he is unable to do so, then let him (stop it) with his tongue. If he is unable to do so, then with his heart (i.e. hate it, consider it to be wrong and keep away from it) and this is the weakest of Eemaan”.
Therefore, whoever among them (i.e. those students of knowledge) has Sultaan (i.e. authority given to him by the law of the land or the authorities), then it is obligated on him to stop these evil affairs with his hand and tongue. The one who does not have Sultaan (i.e. authority given to him by the law of the land or the authorities), then it is obligated on him to stop these evils with his tongue, his pen (i.e. through writing) or his stature (amongst the people). I do not think that either a scholar or a student of knowledge would be in opposition in this (affair). I believe that if those students of knowledge whom I have described (i.e. the ones who find themselves in those lands in which such evils are present) remain silent about stopping those evils, they would be included in the statement of Allaah:
Those among the Children of Israel who disbelieved were cursed by the tongue of Dawud (David) and ‘Iesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allah and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from the Munkar (wrong, evil-doing, sins, polytheism, disbelief, etc.) which they committed. Vile indeed was what they used to do. [Surah Al-Maa’idah. Aayaat 78-79] (1)
Al-Allaamah Rabee Bin Haadi also stated: Criticism (against individuals, groups, parties etc) must be accompanied with sound Aqeedah as pointed out by Khateeb al-Baghdaadee. And there has to be knowledge of the reasons for (carrying out) the criticism – the reasons must be known and there has to be – in the criticims – Wara [keeping away from what is doubtful lest one falls into what is fobidden and brings harmto himself in the Afterlife] and Taqwah [Fear of Allaah].
So if the person who carries out the criticism has knowledge regarding the subject matter “Criticism and Praise”, and he has Wara and Taqwa, then he can carry out criticism. And if the affair of the Majrooh (i.e. the one against whom valid criticism is established) is clear and is known to specific individuals and the general people-(for example), it is well known that this (person) steals, this one commits adultery, this one is a deceiver, this one is a Raafidi shiite, this one is a soofee who makes Tawaaf around the graves and establishes the Mamaaleed (i.e. celebrates the birthday of the Prophet and others]. These are clear affairs known to both a scholar and the one who is not a scholar, and it is not a condition that one has to go to someone who knows the misguidance of those people, (such as) a scholar to criticize them, because their affair is clear to the scholar and other than him. It is obligated on every Muslim to make known the affair of such (deviants, sinners, deceivers), warn against them and reject their acts of misguidance. The Messenger [peace and blessings of Allaah be upon him] said, “Whoever sees an evil deed, then let him stop it with his hand…etc” (see footnote a)
[Tameem Ibn Aws ad-Daaree (may Allaah be pleased with him) said that the Messenger (peace and blessinsg of Allaah be upon him) said]: “The religion is sincerity of purpose.” We said, “To whom?” He said, “To Allāh, His Book, His Messenger, the leaders of the Muslims and their general folk.” (see footnote b)
At present if you see a raafidi mixing with a Muslim who is a commoner and calling him to rafd (i.e. the beliefs of the raafidah), do you go to a scholar to refute that shiite! A soofee grave worshipper mixes with a commoner who is upon a sound natural disposition and directs him to his bidah (of grave worship), whilst I know that he is a grave worshipper, then no one can make it obligated on me to go to a scholar to clarify the affair of that grave worshipper and to warn against him. (2)
Finally, our elder teachers [may Allaah protect them] are more than capable of warning – based on clear proof – against those who oppose the truth. They are certified students of knowledge and are well known to some of the senior scholars, such as the likes of Al-Allaamah Rabee Bin Haadi and Al-Allaamah Ubaid Bin Abdillaah Al-Jaabiri [may Allaah protect them]. See here the clarifications – By Shaikh Abu Khadeejah and Shaikh Abu Iyaad – regarding the situation of Shaikh Muhammad Bin Haadi and those who defend him :https://abukhadeejah.com/muhammad-hadi-allegations-and-response-of-the-major-scholars/
The Salafi has no hidden Agenda…what you see is what you get. He utilises hikmah as much as possible, searches from the sunnah and salaf how to deal with a situation, but does not hide the haqq- By Shaikh Abu Hakeem [may Allaah preserve him]:https://www.youtube.com/watch?v=EPskJEucxs0
Footnote a: Question to Imaam Abdul Azeez Bin Baaz (Rahimahullaah): Is enjoining Good and Forbidding Evil by the hand an obligation on all Muslims, or is it limited to those in authority and their deputies?
Stopping wrong is obligated on all Muslims according to their ability, because the Messenger [sallal laahu alayhi wasallam] “Anyone of you who sees evil [i.e. that which is declared an evil deed by Islaam], let them stop it with their hand; if he cannot, then with their tongue; and if they cannot, then with his heart, and that is the weakest of Imaan’’. [Muslim, Abu Dawood, Tirmidhi & others]
However, stopping evil by the hand must be based on ability and should not result in greater corruption or evil. A man has the right to rectify matters with his hand in his home [i.e. based on what the law of the land allows him]; a manager has the authority to make changes with the hand within the organization they are responsible for, in accordance with the instructions that were given to them [i.e. the authority given to them by the state authorities]; otherwise, people should not change with their hand anything they are not authorised to change. If they do make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.
In this case they should stop evil with their tongue (by speaking out). They may say: ‘’O Fulaan! Fear Allaah! This is not permissible; this is Haraam, or This is obligated on you,’’ and clarify it with evidence from Sharee’ah. [NB: In the UK, objecting to certain behaviour can be viewed as harassment or verbal abuse, therefore a Muslim should be aware of what the law allows him before he says or does anything whilst living in the West].
As for changing matters with the hand, this should be done where one has authority, such as one’s home [i.e. within what the law allows], with those under one’s responsibility, or those authorized by the ruler, such as organizations given permission and authority to enjoin Good. They should make changes in accordance with the authority they have been given- in the way prescribed by the Sharee’ah, without exceeding their jurisdiction. The same applies to the governor of a city; he should make changes with his hand, in accordance with the instructions he has. [An Excerpt from Fataawa Ibn Baaz 8/208. Slightly paraphrased]
Footnote b: Translation of this hadeeth by Shaikh Abu Iyaad on this link: https://www.nawawis40hadith.com/nw/hadith/7/sincerity-of-purpose