In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Salafiyyoon solely uphold unconditional defence of the wholesome truth and no hizbi can accuse us of double standards

Allah [The Exalted] says:

ٱرۡجِعُوٓاْ إِلَىٰٓ أَبِيكُمۡ فَقُولُواْ يَـٰٓأَبَانَآ إِنَّ ٱبۡنَكَ سَرَقَ وَمَا شَہِدۡنَآ إِلَّا بِمَا عَلِمۡنَا وَمَا ڪُنَّا لِلۡغَيۡبِ حَـٰفِظِينَ

“Return to your father and say, ‘O our father! Verily, your son (Benjamin) has stolen, and we testify not except according to what we know, and we could not know the unseen! [Surah Yusuf Ayah 81]

[وَمَا شَہِدۡنَآ إِلَّا بِمَا عَلِمۡنَا وَمَا ڪُنَّا لِلۡغَيۡبِ حَـٰفِظِينَ – and we testify not except according to what we know, and we could not know the unseen!] – Meaning, he (Benjamin) stole and we could not bring him back to you despite the effort we made to do so. The situation is that we are not bearing witness to anything other than what we know, but rather we bear witness to what we know because we saw the king’s (golden) bowl removed from his bag. [1]

It is important to remember that individuals who are unfamiliar with us and our circumstances can only comment on what they have directly observed, without knowledge of anything else. Therefore, when they brought up an image or video of a specific individual whom we know with certainty and hearts filled with good suspicion that he will never cooperate with Ahlul Bidah, we responded as follows: “The image, video, or photo featuring certain individuals does not appear good, but we are certain that the one you are referring to will never co-operate with Ahlul Bidah. There must be a valid explanation for this, so we should reach out to him or someone close to him for clarification”. It was our duty to acknowledge the good we know regarding this person’s Manhaj and wait for clarification, as we can only testify to what we know, whilst our hearts are filled with good suspicion and an eagerness for a clarification to be issued so that there is no ambiguity regarding our beloved brothers from Ahlus Sunnah. We prioritise clarity and the wholesome truth without any unconditional loyalty or defence. This is why the blazing hizbiyyoon can never accuse the Salafiyyoon of hypocrisy or double standards.

In the year 2004, Al-Markazus Salafi encountered a predicament with certain individuals who spread rumours that Al-Allamah Rabee had issued a cautionary statement against us. Upon receiving this information, Spubs, being people of discernment, neither rushed to our defence nor promised to defend us unconditionally, instead, they took it upon themselves to verify the veracity of these claims before making any judgments. In their pursuit of truth, they decided to visit us in Manchester and delivered some advice. Astonishingly, amidst their visit, some of those individuals began to raise their voices on the internet in protest, asserting that Spubs are treading upon a path that Al-Allaamah Rabee had warned against. Unfazed by their baseless accusations, they calmly requested them to provide concrete evidence to substantiate their claims. Nevertheless, they never rushed to our defense for any action, whether it was obvious or concealed until they had thoroughly investigated the matter in those ambiguous circumstances. Instead, they affirmed our adherence to Salafiyyah and patiently awaited all the pertinent details. Only then did they offer their counsel, urging us to abstain from any behavior that could potentially harm ourselves or others, or give rise to doubts. It is imperative, therefore, to underscore our commitment to supporting and safeguarding one another in the pursuit of truth, while maintaining a sense of goodwill and trust in our hearts. However, it is crucial to note that our testimonies can only be based on what we truly know, and any ambiguous circumstances that arise among us must be clarified before they can be accepted or dismissed. Hence, none of us should hastily support anyone entangled in situations of which we are uninformed, particularly when the circumstances demand elucidation. Salafiyyoon do not give unconditional support to anyone, but rather their unconditional allegiance is only to the pure truth, coupled with affection, empathy, honesty, good suspicions, sincere advice, and loving for others what they love for themselves, and enjoining good and forbidding evil. Umar Ibn Abdul Azeez [may Allah have mercy upon him] said, “Whoever advises his brother to rectify affairs related to his religion and gives him insight into a worldly affair of his, then indeed he has perfected their relationship and fulfilled his obligation towards him”.[2]

Imam Al-Barbahaaree [may Allah have mercy upon him] said, “It is not permissible to hide sincere advice from any of the Muslims, whether pious or impious, in matters of the religion. Whoever hides that has acted deceitfully towards the Muslims. Whoever acts deceitfully towards the Muslims has done so towards the religion. Whoever acts deceitfully towards the religion has behaved treacherously towards Allah, His Messenger, and the believers”. Al-Allamah Ahmad Bin Yahyah An-Najmi [may Allah have mercy upon him] said: I say: The meaning of An-Naseehah is ‘Purity’ and ‘Clearness.’ It is said: [نصح اللبن – the milk is pure] when it is clear. This is the linguistic meaning of An-Naseehah. In the Shariah, (it means) to inform a Muslim regarding what is obligated to him concerning the (rights of Allah or his relationship with Allah) and His creation without slyness, etc. An-Naseehah is obligatory, even though its obligation varies, and its opposite is Al-Ghish (deception)]. [3]

Therefore, we only have unconditional loyalty to the wholesome truth, alongside sincere advice, etc. Al-Allaamah Zayd Bin Haadi Al-Madkhali [may Allah have mercy upon him] stated: There is no (unrestricted or unconditional) allegiance except to Allah’s Messenger [peace and blessings of Allaah be upon him] because he is infallible and never speaks out of his desires. As for unrestricted allegiance to personalities whether they are correct or mistaken, then indeed this is not permissible for the seeker of knowledge. On the other hand, he should look to such and such Shaikhs as to which of them is upon uprightness and is following the Manhaj of the Salaf. This is the one whom we place our hands on his hands- not out of blameworthy blind following, but because he is upon the truth. So, we agree with him upon truth and follow a singular path in obedience to the statement of Allah [The Mighty and Majestic]: [وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ – And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path] [6:153]

As for the one who selects Shaikhs, leaders, and guides, whilst agreeing with them- in what is correct and wrong- to the extent that they do not leave their Manhaj whether they are correct or wrong, then these are the people who bring evil upon themselves and others. And if they do not repent, then they are most worthy of being blamed. So the affair-and all praise belongs to Allah- is clear and it is not permissible for a person to be in confusion regarding this affair. Therefore, we are with those who follow the straight path, we follow a singular path that Allah [The Mighty and Majestic] has commanded us to follow and that which the Messenger called us to. And those you follow the wrong path or are mistaken in many of their affairs, or some of their affairs, we leave him [i.e. we leave his mistakes or abandon him when he deserves to be boycotted]. None is followed in everything except the Messenger of Allah [peace and blessings of Allah be upon him]. As for the people, then indeed they can be correct or mistaken. Indeed, we do not follow them and we do not follow their footsteps solely because they are Shaikhs, Callers to Islam, leaders or guides; rather you should be with the people of the Salafi Manhaj-those who follow the correct Manhaj and correct understanding. [4]

Finally, concerning verification, Imam Muhammad Ibn Salih Al-Uthaymeen [may Allah have mercy upon him] stated: “Verification is one of the most important affairs, if not the most important. Verifying what is transmitted from others is an important affair because sometimes the transmitters harbour evil intentions, so they transmit – intentionally and deliberately – that which will tarnish the reputation of the one they transmit from. And sometimes they do not harbour an evil intention, but they understand something in a manner that is opposite to what is intended by it. Therefore, it is obligatory to verify. So, when the proof of the transmission is established, then the one from whom the statement was transmitted is engaged in a discussion before a judgment is made as to whether it is a mistake or not. That is because it may become clear to you – by way of discussion – that the one from whom the statement was transmitted is correct. And if not, then what is known is that if a person were to immediately pass a judgment merely based on what he hears, he will transmit things from some of the scholars – those considered to be the beacons of (Shariah) knowledge – that which the souls will dislike; but when one verifies, contemplates and establishes contact with this Shaikh, the affair will become clarified”. [5]

We ask Allah:

للَّهُمَّ إِنِّي أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَالْعَمَلَ الَّذِي يُبَلِّغُنِي حُبَّكَ

O Allah, I ask you for your love and the love of those who love you and the deeds that will bring me your love.

[1] An Excerpt from “Tafsir As-Sadi”

[2] Taareekh At-Tabari 6/572

[3] Ir’haad As-Saariy Fee Sharhis Sunnati Lil-Barbahaaree. Pages 157-158. slightly paraphrased

[4] العقد المنضد الجديد في الإجابة على مسائل في الفقه والمناهج والتوحيد -(page:144)

[4] Excerpt from Sharh Hilyatil Taalibil Ilm Pages 75-76