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Mindless Bid’ee [Abu Usaamah] Should Solely Bear The Burden of His Crimes And Refrain From Invoking The Curse of Allaah Against His Children In Seeking To Prove The Unprovable!

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Firstly: The Salafiyyoon have witnessed the fact that Abu Usaama is a foul mouthed bid’ee and they have not allowed him to drag them to his level. The one with truth is not in need of such filth; rather such behaviour is a clear manifestation and expression of his weak intellect. He is a very frustrated bid’ee because whenever he attempts deceit, the Salafiyyoon expose him. Therefore, unless he starts accepting responsibility for his actions and sincerely accepts the fact that every single valid criticism against him is due to his actions, it will prove very difficult to repel that big ego by way which shaytaan makes him feel safe behind a wall of lies.

Secondly: Besides the fact that he is a foul mouthed bid’ee, he also goes into extremes in seeking to prove himself trustworthy, even though deception is his second skin. So whilst attempting to prove his trustworthiness, Abu Usaamah invokes the curse of Allaah against himself and his children! In 2004, he made an invocation that if he is lying, may Allaah curse him and his children, and cause them to die outside the fold of Islaam. He uttered this statement whilst seeking to make recantations (as he claimed); but since then his affair has become worse; for at present he openly cooperates with the worst of the hizbiyyoon – Ihyaa at- Turaath, Greenlane Masjid and their allies at al-Maghrib Institute.

So all that drama in 2004 to prove his truthfulness has shown no truthful actions regarding his stance towards the Mubtadi Al-Maribi, rather he has only increased in transgression- from finding excuses for the Ikhwani Mubtadi Al-Maribi, to finding excuses for the Murji Mubtadi Ali Al-Halabi and cooperating with the innovators of Ihyaa at-Turaath. This is his state of affairs in 2016 after invoking the curse of Allaah against himself and his children in 2004.

However, it is manifestly clear that he has not learnt a lesson, for recently he invoked the same curse again. He is solely responsible for his own deeds; so why include his children in such evil! He was the one who chose to defend Mubtadi’ah and was refuted, so why not take the responsibility on his own?

Thirdly: Do we see the scholars -[Shaikh Abdul Azeez Bin Baaz, Shaikh Ibn Uthaymeen, Shaikh Albaani, Shaikh Fawzaan, Shaikh Rabee, Shaikh Ubaid, Shaikh Abdul Muhsin, Shaikh Abdul Azeez Aala Shaikh, Shaikh Luhaydaan, Shaikh Muhammad Bin Haadi and others]- behaving in this manner?! No indeed!

Finally: Perhaps Abu Usaamah is so overwhelmed by his bidah that he is extremely oblivious of the evil he invokes against his children in order to prove the unprovable. We thought that by now his unsuspecting followers would have realised the foolishness of this man. Indeed, he is not absolved of accountability, unless it is known that he is mentally unstable. His desperate attempts at enforcing his rejection of the truth by invoking curses against his children will neither solve his problems nor cancel the unambiguous proofs against him.  How foolish, idiotic, short-sighted and evil of a man who knows that he is upon falsehood and is an established liar, yet he invokes the curse of Allaah against his children in order to prove his fraudulent stances. He should solely bear the burden of his crimes. We ask Allaah to protect his children.  Aameen.


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[Part 5] Series of Responses to Abu Usaamah’s Habitual Deceitfulness

Deceitfully Refraining from Explaining and Stating the Scholarly Restrictions Regarding the Principle: “Whoever does not make Tabdee of Mubtadi is a Mubtadi”

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

In his deceptive reply to the Friday incident at Al-Markazus Salafi, the man of bidah mentioned a principle by way of which he sought to establish yet again a trick utilised by ahlul bidah- narrating only what benefits him -(and this time he referred to a principle and refrained from explaining it, whilst passing a verdict against us); whereas the Salafiyyoon narrate what is for them and against. Indeed, it is well known that Abu Usaamah and his allies amongst the Mu’mayyi’ah are famous for utilising general statements, especially regarding some affairs that have been detailed, explained and clarified by the scholars in order to show the falsehood of the Haddaadiyyah and Mu’mayyi’ah, and the sound stance of Ahlus Sunnah.

Abu Usaama stated that we declared him a Mubtadi simply because he does not declare Al-Maribi a Mubtadi, and this, according to Abu Usaamah, is a bidah we are upon – because we declared him a Mubtadi solely due to the fact that he does not declare al-Maribi a Mubtadi.

Firstly: We do not know a single Salafi who preceded any Salafi scholar in declaring Abu Usaama a man of bidah; rather his affair was made known to Shaikh Ahmad An-Najmi (rahimahullaah).

Secondly: Once again, as it is well known of him, he deliberately sought to conceal the knowledge base clarification regarding this affair in order to deceitfully slander Salafiyyoon, just as he attempted to conceal, lie and distort whilst seeking to slander Shaikh Rabee and Ustaadh Abu Khadeejah in the past.

Thirdly: Indeed, what Abu Usaama sought to conceal from his unsuspecting followers will be revealed as follows In-Shaa-Allaah. Shaikh Rabee Bin Haadi (may Allaah preserve him) was asked:

Question: The principle: ‘whoever does not declare an innovator as an innovation, he (himself) is an innovator; some people say that this principle is strange; (or alien to Salafiyyah);

Shaikh Rabee [may Allaah preserve him] stated:

It is not correct to apply this principle unrestrictedly because it maybe that he is unaware of the Bidah committed by that person, therefore he refrains from declaring him an innovator due to Wara [apprehensive fear]. [1] Why should you declare him an innovator? [i.e. why should you declare him an innovator when it is the case that he is unaware of the bidah of that Mubtadi or refrains from making Tabdee out of apprehensive fear].

But if he knows the innovator, [i.e. knows that such a person is upon bidah due to which the evidence was established against him], loves him and allies with him, then he is a Mubtadi.  This is the distinction in this affair – he knows that that person is a Mubtadi but he aids him and wages war against Ahlus Sunnah Wal Jamaa’ah, then he is a mubtadi without a doubt. As for a person who does not know that such and such person is a Mubtadi, he is not to be declared an innovator.

[As for] you  [i.e. the scholar or student of knowledge who is qualified to make Tabdee] – the one who studied the affair of [that person] and you know that he allies with a Mubtadi, puts him in a favourable position, wages war against Ahlus Sunnah for the sake of that Mubtadi and for the sake of this falsehood, this person is a Mubtadi; misguided.

As for the person who does not know that indeed such and such person is a mubtadi, then advise him and clarify for him [i.e. with clear unambiguous proofs until he understands] that such person is a mubtadi. So unless he ceases [i.e. refrains from defending this mubtadi after understanding the evidences], then put him with his companion – the mubtadi. [Source: Awnul Baari 2/891..slightly paraphrased & abridged]

The Shaikh answered: Finally: This is what Abu Usama sought to conceal in order to deceive his listeners that he was declared a man of Bidah merely based on the fact that he refuses to make Tabdee of Al-Maribi. So his unsuspecting listeners should be made aware of the fact that he deliberately refrained from explaining this principle as well as the fact that we did not precede Shaikh Ahmad (rahimahullaah), nor do we intend to precede the scholars (In-Shaa-Allaah) in declaring him or anyone else a man of bidah and misguidance. However, manipulation, concealment, lies and deception became Abu Usaama’s second skin since when he started defending Mubtadi’ah and cannot argue with the Salafiyyoon based on any evidence; rather deception is what appeals to him but not the truth.

We ask Allaah for Ikhlaas, Thabaat and Husnul Khaatimah. Aameen

To be continued…In-Shaa-Allaah

(1) Wara (apprehensive fear). The translation of this term was taken from one of Ustaadh Amjad Rafiq’s (may Allaah preserve him)  translations.


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[Part 2] Series of Responses to Abu Usaamah’s Habitual Deceitfulness

Another Deceptive Attempt by Abu Usaamah to Nullify The Fatwa Against Him (via Facebook)

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Every Sensible Person Can Smell The Rat Here? [Abu Usaamah Does Not Support Al-Maribi (according to his followers)]; Yet He Elevated Al-Maribi With Praise

Abu Usaamah was recently caught amputating important sections of the question that was put to Shaikh Ahmad An-Najmi (rahimahullaah) about him, see here:

Just as a reminder here is the full question:

“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?’’

With the answer

“Your position with him is the same as your position with the People of Innovation. Turn away from him and abandon him.”

It was strange for us to discover his (or his administration’s/PR people’s) response on his facebook1 page. Soon after that uncovering of his deception, he/they made a short reply in an attempt to rebut what had been made clear, trying to annul againt he Shaykh’s verdict by claiming that



“Abu Usaamah DOES NOT support Abul Hasan al Ma’ribi at all, but does not see him to be an innovator”

These claims were made against the backdrop of that clearly incriminating cut and paste fatwa Abu Usaamah tried to use. Abu Usaamah here is trying to annul the section in the fatwa where the question states “supports Abul-Hasan“. He thinks by doing so, he may once again dig himself out of the hole he has found himself in, by now claiming that he does not support Al-Maribi (as stated in the question in the fatwa), and therefore by extension say that this fatwa cannot apply to him?!

Well once again this is a smokescreen, and another attempt to pull the wool over the eyes of the people. So let us go back and reconcile his statement, with the position Abu Usaamah was in at the time of the question! So he stated in 2002 about Al-Maribi:

WHAT I STILL BELIEVE TODAY Wa Lilaahi-l-Hamd, that Abul Hasan IS SALAFEE and that the (TRUE) MAJOR SCHOLARS of this era, Imaam al-Albaanee and Imaam Ibn Baaz and Imaam Ibn ‘Uthaimeen and Shaikh Muqbil (may Allah have mercy upon them) they all died while being pleased with him – and that carries some weight and consideration in this Deen?! (raghm unoofihim)

So this statement was made by Abu Usaamah, after the proofs had been established against Al-Maribi. Yet he is trying to claim that the fatwa cannot apply because he was is not a supporter of Al-Maribi?! We can clearly see from the statement above, that ad-Dhahabi still elevated Al-Maribi (the innovator) with praise! He uttered words that put Al-Maribi in a favourable position, even going as far as adding some shubuhaat (doubts) about support for Al Ma’ribi from scholars.

With regards to his doubt-ridden statement above the students at SalafiPublications (may Allaah preserve them) replied to the above statement (made by ad-Dhahabi). But let us all be clear and in no doubt of the position held by Abu Usaamah with regards to the innovator Abu Hasan al Ma’ribi when the question was asked about him. And with Allah lies the success.


Response by Salafi Publications to the statement of Praise and elevation from Abu Usaamah for Abul Hasan al Ma’ribi

Abu Usaamah adh-Dhahabi, may Allaah guide him away from this Ikhwaanee fitnah, makes numerous references to TRUE Major scholars. And he also makes it a point to emphasise the word “TRUE”, keeping it in caps, and also in brackets, before the term “Major Scholars”. By this term he means to intend either the Imaams of the Sunnah who have recently passed away, or those from the Major scholars, who defend Abul-Hasan or do not share the same viewpoint as those who have refuted him and exposed him.

A few points need to be made clear, because this can be counted as talbees upon the people, whether intended or not:

ONE: When a reader reads his, he most probably thinks that therefore the TRUE major scholars are those who spoke good of Abul-Hasan al-Ma’ribee and did not criticise him or expel him from Salafiyyah.

TWO: When a reader reads this, he is led to believe that Shaykh Rabee is not from the “TRUE” Major scholars, even if Abu Usaamah does not intend this, but this is what comes across to the reader, because the situation here for Abu Usaamah is one of vindicating himself and his false position on Abul-Hasan, hence he deliberately made it a point to emphasise the TRUE major scholars, and he connected this with the position on Abul-Hasan and defence of him. And we do not dispute that all those mentioned are in fact TRUE Major scholars, we are in agreement. But this is ends up with talbees upon the people, whether intended or not, because, we have to keep things into context.

THREE:  Imaam al-Albaanee said, “The carrier of the flag of al-jarh wat-ta’deel is our brother, dr. Rabee… and those who refute him do not so upon knowledge, rather to him is all the knowledge”. And Imaam al-Albaani here is not talking about the narrators of hadeeth, he is speaking about refuting the opposers to Salafiyyah. Imaam Ibn Uthaymeen also said, that Shaykh Rabee’ is one whose manhaj is  Salafiyyah and he is very strong in calling to it, and the Shaykh also said that the only reason why people find fault with Shaykh Rabee’ and dislike his cassettes and make accusations against him is because he spoke about their figureheads from the contemporary latecomers. Shaykh Salih al-Fawzaan has many statements written and recorded in which he says that Shaykh Rabee’ is amongst those who have skilled and deep knowledge in refuting those who wish inhiraaf in the da’wah. And Shaykh Muhammad al-Bannaa has many statements about Shaykh Rabee also, and Shaykh Muqbil said that whoever Shaykh Rabee says is a hizbee, then it will become clear to you after some time that he is a hizbee. Also Shaykh Rabee is amongst the oldest of the scholars alive today. And don’t forget what Usaamah al-Qoosee (may Allaah guide him) used to say, that Rabee is the Imaam Ahmad of our times, he is a mihnah (test), he does not compromise nor lie, he speaks the truth, he is a whole manhaj, not just a person. So don’t forget this Yaa Abaa Usaamah, may Allaah guide you away from this Ikhwaanee fitnah.

In light of all of this it is established that Shaykh Rabee’, is a TRUE major Scholar. So it is obligatory upon you to explain this to the people and not to allow the people to be  deceived by these talbeesaat which exist in your bayaan.

FOUR: For the readers, why is this is of significance. This is of significance, because Abul-Hasan al-Ma’ribee and those who are deceived by him like Abu Usaamah, are trying to wage a war against the principles of Jarh of the Innovators and Opposers.

Al-Ma’ribee represents a line and tradition of people, who came before him, who brought about this war. This started with Hasan al-Bannaa with the principle, “Let us cooperate in that which we agree, and pardon each other (i.e. for the Shirk, Innovation, and misguidance), in which we disagree.” This principle abolished the idea of Jarh of the Innovators and these ideas spread by way of al-Ikhwaan into many different lands, thereby harming the Sunnah. Then when the scholars refuted this and explained that there are sects that are headed for the Fire, sects of innovation and they are upon innovation and deviation and hence must be spoken about, and that there are Innovators and those who misguide who must be spoken about, this harmed the Ikhwaanee da’wah. So along came Abdur-Rahman Abdul-Khaaliq and Salman al-Awdah and Adnaan Ar’oor and they brought al-Muwaazanah. The evil innovation which makes it binding that when you refute someone, an innovator, a deviant, an opposer, you must mention his good points also. So the Major Scholars, amongst the Shaykh Rabee’ at the forefront, and then after him there followed Shaykh al-Albaani, Shaykh Ibn Baaz, Shaykh al-Fawzaan, Shaykh al-Abbaad, and many others who demolished this innovation. Then there came Abu-Hasan al-Maribee, and he brought some new principles, this time to try to demolish the jarh that would come from the scholars. And basically what he wanted to do was to refute the established principle, that a Jarh Mufassar overrules the ta’deel, even if the Mu’addiloon are many in number. So he layed down all his principles, of “tathabbut”, of “absence of taqleed”, “mujmal and mufassal” and many other matters, all to make as many excuses and ways out for those people whom the scholars would refute and criticise and convict with innovation or misguidance, where that was the case. This is what he did, he merely extended the Ikhwaanee war against the Salafees by way of this deception.

So once you have understood all this, you will also have some appreciation as to why what Abu Usaamah has written and his deliberate intent to emphasise TRUE major scholars, only in the context of those who passed away while speaking good of Abul-Hasan al-Ma’ribee or in the context of Shaykh Abdul-Muhsin al-Abbaad. This is because this underlying deception (whether it is intended by Abu Usaamah or not) has the effect of leading the person to think: “Yeah, the manhaj of these Scholars is different to the manhaj of Shaykh Rabee. Yeah. Their manhaj wasn’t like this.”

And this type of speech you see also coming from Usaamah al-Qoosee and those with him in their loyalty to Abul-Hasan al-Ma’ribee. Pushing it in the minds of the people that the TRUE major scholars who passed away and Shaykh Abdul-Muhsin who is alive (hafidhahullaah), all have a different manhaj to those criticising Abul-Hasan al-Ma’ribee, and they all have a different manhaj to Shaykh Rabee. All of this is talbees upon the people. This is what this group of people are now doing both in the Arab lands, and also in the West to get this idea across to the people, so beware of it, and they are using the likes of these talbeesaat upon the people. They know that this is the case, even if they do not explicitly say it outwardly, they know deeply inside their own souls, that this is the propaganda they are forcing upon the people. Al-Ma’ribee has come out openly with this, but those who are with him like Usaamah al-Qoosee and those with him, are upon the same thing, but they are not so open and instead use other tactics, like coming out in the name of moderation, balance, equity, justice and so on.

FIVE: So the point here is that we know that if one scholar, known to be upon the Sunnah, an Aalim, rather an Imaam in his field, knowing what he says, brings proof for what he says, is truthful, trustworthy, when he makes jarh upon an individual, and has a jarh mufassar, then it is obligatory to take his speech, even if those who oppose him and make ta’deel are many.

And this is what has happened in the issue of Abul-Hasan al-Ma’ribee except that the issue is even more clear, because there are about 8 of the people of knowledge who have declared him outside of Ahl us-Sunnah, some of them made explicit tabdee’, and this number is growing, and those who know he is upon baatil and misguidance are very many also. So now, these people want to fight against this reality, and they want to the people to lose track of this important principle which is that the jarh mufassar takes precedence over the ta’deel. This is why if you read this bayaan of Abu Usaamah and also his previous writings, you find that they never ever go in this direction, to explain this point. Why because they themselves, (because they have been deceived by al-Ma’ribee), are actually waging a war against this principle. Al-Mar’ibee waged a war against this principle in order to defend Sayyid Qutb, and al-Maghraawee, and al-Ikhwaan and some of its figureheads. Hence, you see the likes of these talbeesaat and arguing by way of the mutashaabihaat and focusing the people in directions which make them lose track of what this matter is all about. So you never see them going in this direction, whereas the Salafees, as you have seen, they have made it clear to the people, the issue of Jarh Mufassar, and they have made it clear to the people, the difference between Jarh in narrators of hadeeth and Jarh of the Innovators and Mukhaalifeen, there are differences between these two subjects (even if there some similarities), so the Salafees  have clarified the Usool in the manhaj, and you see the speech of the Salafees revolving around this, you see knowledge, you see fahm, you see the desire to clarify and explain. And as for the likes of Abu Usaamah and those upon the manhaj of Abul-Hasan, you only see confusion, no knowledge, and dodging the issues and confusing the people, and fleeing from the real issues that make up this fitnah.

Instead you see examples, of what we have pointed out here, examples by which they keep away from the actual issue of Abul-Hasan, and the particular details of it and the established principles in the Salafee manhaj pertaining to Jarh of the innovators and deviants, and then most of their argument is centred around demonising the Salafees, they said this and did that, and tried to push this one out of the da’wah and that one, and accusing them of all sorts, whilst keeping away from discussing the actual issue, from an usool point of view, which has been the cause of all this fitnah: the Ikhwaanee manhaj of Abul-Hasan al-Ma’ribee. And also talbeesaat like the one that comes across here, which is trying to portray or link someone being a TRUE major scholar as being one who did not speak evil of Abul-Hasan.

SIX: The summary here, is Abu Usaamah needs to openly acknowledge to the people, that Shaykh Rabee is also a TRUE major scholar who has criticised Abul-Hasan al-Ma’ribee and that he should not try to play these psychological games with his audience. And that by testimony of Shaykh al-Albaani, Shaykh Ibn Uthaymeen, Shaykh Saalih al-Fawzaan, Shaykh Muqbil, Shaykh Mohammad al-Bannaa (all of them major scholars), Shaykh Rabee’ is an Imaam in the field of refuting the Hizbiyyeen and the figureheads of Ikhwaan, and in knowing the people who “wish to cause deviation in da’wah” (as Shaykh al-Fawzaan said) and that by the admission of these scholars themselves, Shaykh Rabee’ is more knowledgeable and more skilled than them in this particular field. So we ask Abu Usaamah to openly announce this to the people, so as to not cause talbeesaat upon them. Then when he has announced this to the people, we then also ask him to openly announce and explain to the people the correct manhaj in the issue of when some scholars refute a person and others give him praise and see nothing that warrants him being refuted or having jarh made upon, and that there is a rule, an established rule that represents this manhaj that is to be adopted, which is that a Jarh Mufassar takes precedence over the ta’deel, even if the Mu’addiloon are many.

If Abu Usaamah’s bayaans were more knowledge-based instead of being filled with emotions, then maybe we can evaluate and see what Abu Usaamah is bringing. But unfortunately, there is no fahm and no knowledge in his writings. Only aspects of confusion which perpetuate confusion.


Part 1:

Exhibit 1:


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Reminder for Our Beloved Ustaadh and Companion upon the Sunnah [Abu Khadeejah (Abdul Waahid -(may Allaah preserve him)]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Reminder for Our Beloved Ustaadh and Companion upon the Sunnah

[Abu Khadeejah (Abdul Waahid -may Allaah preserve him)]

Clarification: This post was written on the 8th February 2016 when it came to our attention that the hizbiyyoon, especially the hizbiyyoon of Luton were attacking Ustaadh Abu Khadeejah and the other callers to Salafiyyah. Indeed, as we stated something similar in this post here- -we are not afraid of defending the people of Sunnah; those whom the scholars know to be upon the Sunnah and are known for their efforts in calling to the Sunnah, and we do not raise anyone above the station given to him by the scholars. Likewise, we do not fear the blame of the blamers- those who seek to accuse of having extreme love for personalities; rather we say to them: ”Prove it to us if we have either defended anyone upon falsehood or exceeded the limits imposed by the Sharee’ah in our defence of the people of Sunnah, so that we’ll recant; otherwise restrain your tongue and be reminded of the fact that the burden of proof remains as a obligation upon the claimant.”

Here is what we wrote on 8/2/16:

Assalaamu Alaykum Warahmatullaah;

Yaa Abaa Khadeejah! Be patient upon the Sunnah and continue striving against Ahlul Bidah in the West, for striving against them is Jihaad in the path of Allaah;

Yaa Abaa Khadeejah! Great indeed is Allaah’s Favour upon you and your brothers amongst the Salafi Du’aat, for indeed you are not from the silent devils in the West-those who refrain from speaking the truth;

Yaa Abaa Khadeejah! Great indeed is Allaah’s Favour upon you and your brothers amongst the Salafi Du’aat, for indeed you do not fear the blame of the blamers in the West;

Yaa Abaa Khadeejah! Great indeed is Allaah’s Favour upon you and your brothers amongst the Salafi Du’aat, for indeed you do not hide the truth;

Yaa Abaa Khadeejah! Great indeed is Allaah’s Favour upon you and your brothers amongst the Salafi Du’aat, for indeed you do not seek after the prestige sought by those who keep silent in exchange for prestige and recognition from the people of Tamyi, Hizbiyyah and Bidah in the West;

Yaa Abaa Khadeejah! Great indeed is Allaah’s Favour upon you and your brothers amongst the Salafi Du’aat, for indeed you are not from those who think that the falsehood and darkness of Hizbiyyah and Tamyi will extinguish the light found in the sound Manhaj positions taken against the figureheads of bidah- Al-Maribi, Al-Halabi, Al-Maghraawi and their ilk;

Yaa Abaa Khadeejah! Great indeed is Allaah’s Favour upon you and your brothers amongst the Du’aat, for you are all well aware of the fact that truth will always prevail;

Yaa Abaa Khadeejah! Remember you once said to us, whilst we were still young men under the age of forty: ‘’Regardless how severe the onslaught of the Hizbiyyeen may be against Al-Maktabah As-Salafiyyah, be firm in your Maraakiz upon the Haqq. Regardless what they say to Shaikh Wasiyullaah, be firm in your Maraakiz upon the Haqq.’’ By the Tawfeeq and Great Favour of Allaah upon us, we stayed firm alongside you upon the truth and the plotters increased in nothing, except obstinacy, Hizbiyyah and Tamyi;

Yaa Abaa Khadeejah! Rejoice, for indeed the truth is stronger than a multitude of falsehoods and its people;

We ask Allaah to keep all of us firm upon this blessed Manhajus Salafi and always bring our hearts together upon that which pleases Him (The Most High). We ask Him (The Most High) to grant us beneficial knowledge and righteous action. Aameen

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The One Who Praises Innovators Is One of Two People- by Shaikh Saaleh Al-Fawzaan

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Shaikh Saaleh Al-Fawzaan (may Allaah preserve him) said:

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 it is neither 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.  [Source: At-Tabdee Wat-Tafseeq Wat Takfeer. Page: 72-76. Abridged and slightly paraphrased]

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[Part 1 (A-D): Observations on Dr Ibraaheem Ar-Ruhayli’s Deficient and Defective Advice To Ahlus Sunnah Regarding Boycotting- Dr Shaikh Abdullah Al-Bukhaari Establishes The True Understanding of The Salaf]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

It was obligatory on Dr (Ibraaheem)- whilst he was giving advice about boycotting and its precise principles– to clarify the true picture of boycotting held by the Salaf because a deficient clarification in this affair is a great shortcoming that will lead to an incorrect understanding of this great fundamental. That is because it is understood from Dr Ibraaheem’s speech that boycotting has a singular image, but the truth is that it of different types, and from them: To refrain from giving salaam (i.e. refrain from giving salaam to the figureheads of bidah, those who openly manifest their wicked acts etc); refrain from sitting with them; refrain from honouring them and the important people (i.e. such as the scholars and other pious leaders) are to refrain from praying their Janaazah.





Reader [may Allaah grant us and you thabaat upon the Sunnah(Aameen)]: This is part one in the section of Dr Shaikh Abdullah Al-Bukhaari’s criticism against Dr Ibraaheem ar-Ruhayli’s deficient and defective advice to Ahlus Sunnah regarding boycotting. Shaikh Abdullah’s book is a [Hundred and Sixty pages] and we have now reached [Page Number Eighty-Four]. We will now return to Shaikh Rabee’s observations (Part 10) and as soon as Shaikh Rabee’s observations are completed, we will carry on with Shaikh Abdullah’s observations by the Permission, Aid and Assistance of Allaah (The Most High).

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The Quran and Sunnah Upon The Understanding of The Salaf

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