Month: August 2024

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

We ask Allah:

اَللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا, وَ رِزْقًا طَيَّبًا, وَ عَمَلاً مُتَقَبَّل

O Allah, I ask you for beneficial knowledge, a good provision, and deeds that will be accepted. [Sahih Ibn Majah 762]

In this brief article, we aim to expand upon a statement made by Faris Al-Hammadi, as we believe it warrants further discussion in light of the insights provided by the upright scholars. The label of “influencer,” which some have attributed to Faris—regardless of his personal acceptance of this title—carries significant implications. Many individuals tend to view the words and actions of influencers as worthy of emulation or as reflections of an ideal reality. This observation is what drives our desire to delve deeper into this topic, especially at a time when we are witnessing a battle over ideas, opinions, and perspectives. To navigate this landscape safely, it is essential to return to the clarifications of the upright scholars who base their understanding on the Book of Allah and the Sunnah of the Messenger, as interpreted and practiced by the righteous predecessors.

Faris stated:

Faris stated: “Dawah focuses on teaching the core principles and fundamentals of Islam, particularly in matters of belief and practical application”. [End of quote]

Observation:

This is a truthful assertion, but it may be necessary to provide a bit more detail on this matter. At the heart of the core principles lies the crucial difference between a sound and corrupt Aqeedah, a proper commitment to the Sunnah of the Messenger, and the rejection of Bidah. Shaikh Abdullah Al-Bukhari, may Allah protect him, stated: “From that which the people of knowledge have affirmed is that this religion is established on two affairs: clarification of the truth and refuting falsehood and its people.  The affirmation of this becomes manifest to the one who contemplates the statement of Tawheed [لا إله إلا الله] with clarification and by way of explanation. The saying of the slave (i.e. the Muslim)  لا إله is a refutation against falsehood and its people- those who deify others besides Allah. And the statement إلا الله is an affirmation of truth and a clarification of it. It (means) that Allah alone has the right to be worshipped and He has no partner. Likewise, the statement محمد رسول الله is an affirmation of the Messengership of the Prophet, peace and blessings of Allah be upon him, and a refutation against the one who gives him a status above that, thus deifies him; or lowers the rank of his Prophethood and Messengership”. [1]  

Hudhaifah Bin al Yamaan, may Allah be pleased with him, said: People used to ask Allah’s Messenger, peace and blessings of Allah be upon him, about the good times, but I used to ask him about bad times fearing lest they overtake me. I said, ‘O Messenger of Allah! We were in a state of pre-Islamic ignorance and evil, and then Allah brought us this good [time through Islam], is there any evil time after this good one?’ He said, ‘Yes.’ I asked, ‘Will there be a good time again after that evil?’ He said, ‘Yes, but therein will be a hidden evil.’ I asked, ‘What will be the evil hidden therein?’ He said, ‘[That time will witness the rise of] the people who will follow ways other than mine and seek guidance other than mine. You will know [their] good points as well as [their] bad points.’ I asked, ‘Will there be an evil time after this good one?’ He said, ‘Yes. [A time will come] when there will be people standing and inviting at the gates of Hell. Whosoever responds to their call they will throw them into the fire.’ I said, ‘O Messenger of Allah! Describe them for us.’ He said, ‘They will be a people having the same complexion as ours and speaking our language.’ I said, ‘O Messenger of Allah! What do you suggest if I happen to live in that time?’ He said, ‘You should stick to the main body of the Muslims and their leader.’ I said, ‘If they have no [such thing as the] main body and have no leader?’ He said, ‘Separate yourself from all these factions, though you may have to eat the roots of trees [in a jungle] until death comes to you and you are in this state.’’’ [Bukhari and Muslim…. The wording of the above is that of Imam Muslim]

Al-Allamah Salih Al-Fawzan, may Allah protect him, said: 

They used to ask him, peace and blessings of Allah be upon him, about the good related to righteous actions, sound Islamic creed, and dealings, but Hudhaifah used to ask him about the evil times fearing lest they overcome him. Therefore, this is evidence that it is not enough to only learn about good; rather one must know about evil to avoid it. If you do not know about evil, you will come close to falling into it, as the poet said, “I acquaint myself with the evil, not for the sake of evil, but to be safeguarded from it. The one who does not know (the distinction between) evil and good will fall into evil”.

A person must learn about the truth- its proofs and evidences. He must learn and know what falsehood is and the doubts associated with it, so that he can be saved from falsehood and warn people against it. How can he avoid and warn people against it if he is unaware of it? With regards to this, the Qur’an has clarified truth and falsehood- clarified Iman and Kufr, Tawheed and Shirk, and Halaal and Haraam. It has not only clarified Tawheed, Halaal, and truth; rather it clarified that which is in opposition to them so that the Muslims can avoid them. Likewise, the Prophet – in his Sunnah- clarified good and evil, truth and falsehood in all affairs of the religion. The scholars clarified – in their written works- what Tawheed, Shirk, disbelief, and hypocrisy are. They have clarified the belief of Ahlus Sunnah wal Jamaa’ah and the beliefs of the deviated sects, such as the Jahmiyyah, the Mutazilah, the Ashaa-irah…..and others. 

They have clarified the correct and forbidden (deeds) in mutual dealings; clarified the correct (Islamic) marriage, the false and corrupt marriage, and the women forbidden (for one to marry); clarified the (good manners legislated in the Shari’ah) and the evil manners that are in opposition to it. All of this gives the Muslim an insight into his affairs, so that he knows the truth by its evidences, knows what falsehood is and the doubts associated with it so that he can avoid falsehood and tell the people to avoid it. This is why you find in the books of belief: clarification of the belief in Tawheed and the belief of Ahlus Sunnah Wal Jamaa’ah, clarification of the beliefs (that are tantamount) to misguidance, the doubts associated with it and refutation against it, so that the Muslim is not misled by beliefs (that are tantamount to) deviation, false beliefs and deviated schools of thought; and so that the Muslims can be upon a correct understanding with regards to the affairs of their religion and that which is in opposition to it.

Some of the people at present- the majority of them ignorant and amongst them, misguided ones- say, “Do not learn about the false beliefs; suffice yourselves with learning the correct belief only and do not involve yourself in seeking to know the beliefs of the people of misguidance and the refutations against their doubts. Leave this and teach the children of the Muslims the correct belief only. Do not inform them about the statements that are in opposition (to the truth), the doubts and refutation against them”. This one (i.e. the one who makes these statements) is either an ignoramus who knows nothing about knowledge or he is one of those motivated by personal desires- those who want to spread the false schools of thought and their doubts; rather it may be that they say, “It is sufficient for a person to say, ‘I am a Muslim, I am a believer….. a general Islaam suffices, do not say, Ahlus Sunnah wal Jamaa-ah, (do not say), ‘the people of misguidance, schism and differing, do not say this, because it will cause division between the Muslims’”.

These ( statements are tantamount to ) misguidance because Allah [The Mighty and Majestic] has clarified the truth in opposition to falsehood, guidance in opposition to misguidance, and Tawheed in opposition to shirk. Allah [The Mighty and Majestic] has clarified all the affairs of the Religion- a detailed clarification of the affairs related to worship, mutual dealings, and manners. Therefore, this must be clarified so that it is made clear to the people, [and in order] that they can be upon clarity, and so that the true Muslim is distinguished from the so-called Muslim and no deviation and forgery enter into Islam. We must make a distinction between this and that one, so that truth is not confounded with falsehood, and [in order] to distinguish between truth and falsehood, and [between] good and wickedness. We do not suffice ourselves with a general Islam because this is misleading, and it is deception. We warn against this propaganda. The truth must be clarified and distinguished from falsehood, and guidance must be distinguished from misguidance. Hudhaifah used to ask the Prophet about the evil and did not suffice himself by only asking the Prophet about the good. The Prophet affirmed that for him and did not say to him, “Suffice yourself with knowing what good is” rather he affirmed and clarified – for him- the evil that was to occur, so that he may beware and warn others. This is the Sunnah, the path of the Qur’an and that of the Messenger. [2]

The aforementioned scholars clearly articulate the fundamental distinction between truth and falsehood, illuminating their perspectives with precision and clarity.

Faris said: “Debates and controversial issues are not central to dawah”. [End of quote]

Observation:

This statement lacks comprehensiveness for several reasons: if one asserts that Aqeedah and Manhaj must be firmly established at all times, but a teacher may adopt different approaches depending on the specific environment or situation they are in, – following guidance of the righteous predecessors and in consultation with upright contemporary scholars of the Ummah, this understanding remains intact, even though one may encounter various situations where individuals would still consider the teacher’s approach to be contentious or controversial due to specific aspects of the information being conveyed. This is evident as even the most gentle and well-mannered Salafi teacher in any region may face accusations of being controversial from those who oppose the truth, whether out of stubbornness or ignorance, and this can manifest either through overt hostility or more subtle diplomacy. Therefore, the term “controversy” can be inherently ambiguous when applied to Dawah without further elaboration, as it may reflect the subjective perceptions of individuals, particularly when they overlook the comprehensive insights provided by reputable scholars.

Furthermore, Faris, in particular, insults some of those who seek to scrutinise and take a definitive position regarding the Fitna involving Dr. Muhammad Bin Hadi. He views those who approach this issue in a manner he disapproves of as engaging in a foolish pursuit and influenced by Shaytan in this particular matter. Therefore, he perceives their pursuit as more intense than mere controversy; however, this matter has been clarified by scholars such as Al-Allamah Rabee, Al-Allamah Ubaid Bin Abdillah Al-Jabiri, Shaikh Abdullah Al-Bukhari, among others, due to its connection to Dawah, enjoining good and forbidding evil. Despite this, the Salafiyyoon persist in their attendance at study circles. Thus if Faris was referring to a particular incident he has observed, it should be evaluated based on its unique circumstances. Generalising this matter, however, would lead to mere conjecture, as none of us can fully comprehend the diverse situations of all individuals adhering to Sunnah across various regions, which may sometimes require discussion and clarification, and often be misinterpreted as controversial by some.

The scholars always advice us with sound unity and to close all the doors of controversy, but whenever it occurs despite our efforts to avoid them, it does not inherently imply that all parties involved are at fault; rather, it invites us to explore the reasons behind an individual or group becoming the focal point of significant debate, discord, or disapproval. We assess, guided by the insights of scholars, whether this individual or group, often deemed contentious, is traversing the path of truth or misguidance. Should the upright scholars present the proofs to affirm that this individual or group embodies truth, it becomes evident that those who oppose are either truly ignorant of the truth or motivated by their baseless desires or due to misconceptions they carry regarding the need to speak about certain issues to the common people. Al-Allaamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, was asked, “What do you say about an individual who advises people not to listen to refutations, and when asked why he took this stance, he answered, ‘The person who asked me about this was a common person, and he is unable to recite the Quran properly’. What is your comment on this? May Allah bless you”.

Answer: If he is a layman, he must be taught the Islamic creed and warned against ahlul bidah. Because the majority of ordinary people have become supporters of the people of bidah these days, it is necessary to warn them against (the people of bidah). Say to him, “So and so is on such and such bidah, and you will be harmed if you listen to him”. This is done so that they will not read (his books), listen to his audio tapes, and will be cautious of his statements. This layman needs someone to caution him and remind him of the principle, “This knowledge is religion so look at whom you take your religion from”. During these times, the common people are targeted by the people of bidah, who will tell you, “Do not let them read the books of refutations”. No, No. This will expose them to destruction”. [3]

The Shaikh was also asked: “Is it permitted for us as students of knowledge to be silent about the Mubtadi’ah and to nurture the youth and students on the Salafi path without mentioning the names of the Mubtadi’ah?”

Answer: By Allah, if necessary, the Mubtadi’ah are to be mentioned by their characteristics as well as their names. If so and so has put himself forward for leadership, leading this Ummah and the youth to falsehood, he is to be mentioned by name. If there is a necessity, he must be mentioned by name. In this regard, one of the Salafis in Egypt used to teach, and he would just mention generalities (general descriptions without mentioning names), and the people did not understand these generalities. Following that, he began to openly mention the names of the groups and individuals, so they said, “O Shaykh! Why did you not teach us like this in the beginning?” He said, “I delivered many lessons to you, and I would say this and that (i.e. general descriptions without names)”. They said, “By Allah! We did not understand”. [4]

Al-Allamah Salih Al-Fawzan, may Allah preserve him,  said:

The principle here is about warning against mistakes and deviance after identifying them as such. If the affair necessitates making known the name of an individual among the obstinate opponents so that beguilement does not occur through them, particularly those individuals with deviated views or deviation in behaviour and methodology, and they are well known among the people and a good opinion is held about them, there is no harm in mentioning them by their names and their methodology warned against. The scholars research the science of Jarh Wat-Tadeel and then mention the narrators and the criticism leveled against them. This is not done for the sake of personal (criticism), but rather to advise the Ummah in case they come across affairs from these individuals that are harmful to the Religion or lies against the Messenger [peace and blessings of Allah be upon him]. Therefore, this principle is first and foremost about warning against mistakes. But the person who made such a mistake should not be named if doing so would either do more harm or if there is no benefit in doing so.

If the matter requires that his name be made known to warn the people about his methodology, this is an act of sincere devotion to Allah in worship, an act of sincere devotion to Allah’s Book, an act of sincere devotion to Allah’s Messenger (by following his Sunnah), and an act of sincere advice to Muslim leaders and their common folk, especially if he (the one warned against) is active among the people and they have a positive view of him and buy his books and audio tapes. Therefore, there has to be clarification and warning because silence will be harmful to people. His affair has to be unveiled, however, it must be done as an act of sincere devotion to Allah in worship, an act of sincere devotion to Allah’s Book, an act of sincere devotion to Allah’s Messenger (by following his Sunnah), and an act of sincere advice to Muslim leaders and their common folk, and not for defamation or to satisfy one’s desires. [5]

Indeed, it is well known among Salafis that the aforementioned elucidations provided by the scholars are deemed controversial by the Hizbiyyoon, as well as by those who lack a true understanding of their significance. In light of this matter, we would like to remind Faris that once the scholars have pinpointed errors, issued warnings, and instructed us to heed these cautions, the only course of action remaining is to consult them when confronted with situations that require a careful assessment of benefits and harms regardless of who considers such pursuit controversial or not.

Thirdly, with regards to debate, Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, stated in Sharh Hilyati Talibil Ilm that if there is a variance between humbling oneself to the truth and humbling oneself to people, precedence is given to humbling oneself to the truth. For instance, if there is a person who reviles the truth and rejoices due to his enmity towards those who follow it, in this case, one should not humble themselves in the presence of this person. Instead, one should remain humble to the truth and engage in debate with this person. Even if they belittle or speak against you, do not be concerned about what they say because the truth must be upheld. [6]

Al-Allamah Rabee Bin Hadi al-Mad’khali, may Allah preserve him, said: Among Ahlul Bidah, there exist Du’aat (callers to their innovations) who should neither be engaged in conversation nor debated with, except in cases of necessity and for a Maslahah (a carefully considered benefit recognized by rightly guided scholars). (In other circumstances), it is impermissible to engage in debate with them. It is impermissible to debate with the Rawaafid if you are weak (in knowledge and character); except for a man who is firmly grounded in knowledge and religion, (well-versed) in citing proofs, smart, and possesses (force and strength to effectively engage in debate using clear proofs without being swayed by doubts). Therefore, if he perceives a benefit in debating them, he may proceed to do so. [وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ – and argue with them in a way that is better].

This is the legislated debate. Allah did not close the door of debate completely, thus if we have a way of establishing the proof and guiding the people to good, we follow it. The one who is debated with may not benefit but others may benefit. Regarding the weak individual, the answer is no. Even among scholars, there exists one who may be considered weak and another who is misled by Shub’hah (a matter that superficially resembles the truth but is, in fact, false). He may be a scholar, but weak in his character, thus rendering him vulnerable in the presence of Ahlul Bidah, even if they are younger or possess less knowledge than he does”. [7]

The Shaikh also said: 

One who has the ability and experience – able to call to the path of Allah with wisdom and persuade the people of falsehood, he embarks upon calling them (to the truth), whilst not agreeing with them, not sitting with them, and flattering them; but rather he should be a Mujaahid, a caller to the path of Allah, a sincere adviser, enjoining good and forbidding evil. This is the one who embarks upon calling the people of falsehood (to truth) and clarifies the truth to them, so the one who is guided, then alhamdulil laah; but if not, then he has established the proofs which Allah has obligated to the inheritors of the Prophets (i.e. the scholars) to establish. The Prophets were callers to the path of Allah, they invited the unbelievers to (the truth) and called the sinners (to the truth), and you are one of the inheritors of the Prophets, therefore, call these (people to the truth) and establish the proofs against them, but we do not say that this task is for everyone – that every Tom, Dick, and Harry intermingles with ahlul bidah and advise them; rather we say that this is for the people of knowledge, those well established in knowledge, the strong ones. As for those other than them – the ignoramuses and the ones with weak personalities, we warn and tell them to be on guard against the outcomes that descend on the one who is deceived by himself, so he becomes one from ahlul bidah and misguidance. By Allaah we know people from different Arab and Islamic countries who used to be upon good, then they were captured by this trick- meaning, read, read, take the truth and reject falsehood, but he was not seen thereafter except that he was from the villains of ahlul bidah, waging war against Ahlus sunnah, defending the people of falsehood. [8]

Imam Ibn Aqeel [may Allah have mercy upon him] said, “If the truthful ones were to keep silent and the falsifiers speak, then the creation would have relinquished what they have witnessed (of truth) and reject what they have not witnessed.  So when the devout ones desire to revive the Sunnah, the people would reject it and think that it is bidah”. [9]

Al-Allamah Rabee Bin Haadi Al-Mad’khali, may Allah preserve him, said:

The Fitan and doubts are brought forth by Ahlul Bidah Wal Ahwaa [the people of religious innovation and desires], and the call to Allah- to the Book of Allah, adherence to the Book of Allah and the Sunnah – is the call that will unite all the Ummah. All the Fitan, splitting, and (blameworthy) differing emanate from the path of the proponents of falsehood and Fitan. They do not keep quiet, they spread their falsehoods in their newspapers, magazines, and audio tapes, while wishing that the voice of truth should be silent. In their view, the voice of truth is what should be silent and the voice of falsehood should be raised and spread in the earth! Do they remain silent?! The people of falsehood do not remain silent – neither abate nor slow down. They have [ خطط جهنمية -i.e. paths or footsteps leading to the hell fire] which they enforce and thereafter they demand silence from the people of truth! They approach the Salafi methodology and say to you, “This tears apart! This splits!” Rather, the Ahwaa [the bidah, etc] and the Dalaalaat [deeds, views, and beliefs that are tantamount to misguidance] are what splits and tears the Ummah apart, which the people of falsehood are ardent in spreading on the internet at present and places of falsehood in the newspapers, magazines and the schools. They spread their falsehood in every place, but the very thing that is difficult for them is to hear the voice of truth! [10]

Shaikh Shamsuddeen Al-Afghaani [may Allah have mercy upon him] said: Ahlul Bidah are the ones who kindle temptations and disorder. They are chaotic people and are deprived of safety and security.  They are a people of temptation and disturbance as opposed to Ahlul Hadeeth Was-Sunan [i.e. those who steadfastly follow the authentic Ahaadeeth of the Prophet and his Sunnah]. Have they [i.e. the people of Sunnah] committed what the people of bidah and trials have committed?! The people of bidah trespass alongside enmity and Bidah, whilst Ahlus Sunnah respond and defend (the religion). [11]

Faris says: “Teaching often doesn’t attract as many followers or attention, while debates and controversy do”.

Observation:

Firstly, the insights we have shared thus far, drawn from the upright scholars, are more than sufficient. It is essential to discern truth from falsehood, irrespective of whether such distinctions are labeled as controversial. This term may be wielded by those who seek to undermine the efforts of those who advocate for righteousness and denounce wrongdoing. Furthermore, we have emphasised the importance of consulting the scholars.

Secondly, regarding the eagerness with which individuals seek to engage in learning, this enthusiasm is solely Tawfeeq granted by Allah. Thus, we ask Allah:

اَللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا, وَ رِزْقًا طَيَّبًا, وَ عَمَلاً مُتَقَبَّل

O Allah, I ask you for beneficial knowledge, a good provision, and deeds that will be accepted.

[Sahih Ibn Majah 762]

Finally, Faris says in the context of everything he has stated: “This serves as a test of sincerity and honesty”.

Observation:

There is no doubt that every act of worship is a test of one’s sincerity to Allah, encompassing the aspects of Aqeedah and Manhaj, as well as the refutation of erroneous principles and notions -either in general or specific – when necessary, irrespective of who may subjectively deem them controversial. 

Allah, The Exalted, says:

قُلۡ هَـٰذِهِۦ سَبِيلِىٓ أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ عَلَىٰ بَصِيرَةٍ أَنَا۟ وَمَنِ ٱتَّبَعَنِى‌ۖ وَسُبۡحَـٰنَ ٱللَّهِ وَمَآ أَنَا۟ مِنَ ٱلۡمُشۡرِكِينَ

Say (O Muhammad): “This is my way; I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters, and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah).”

[أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ – I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism)]. 

Al-Allamah Saalih Al-Fawzaan, may Allah preserve him, said: 

This part of the Ayah contains a notification regarding sincerity because some people call to themselves. It may be that a person propagates, and delivers lectures and sermons, but his goal is to become apparent to the people [Foonote a] – to receive some status, be praised, and that people gather and become numerous around him. If this is his aim, then he is not a caller to (the path of) Allah; rather he is a caller to himself. The person who abandons Dawah has abandoned a great obligation and the person who is not sincere in Dawah has fallen into great danger because Dawah has to be carried out sincerely for the sake of Allah and the aim should be to establish Allah’s Shariah- to guide and benefit the people, whether you are praised or rebuked. As for some people, when they are not praised and promoted, they abandon Dawah. This is proof that such a caller is not a caller to Allah, rather he only calls to himself. Therefore, the Muslim should be warned that his aim in Dawah should be sincerity, to benefit the people, free them from Shirk and bidah, free them from those affairs that are in opposition to the Shariah, and fulfill what is obligated to him. A large number of people around a person is not proof that such a person is virtuous because some of the Prophets were only followed by a few people. “A Prophet will come on the day of judgment with a few followers and a Prophet will come with no followers”. [Bukhaari 5705]. Therefore, does this mean that such a Prophet is not virtuous? Absolutely not! A person does not look at the large number of people who are present because the Prophet [peace and blessings of Allah be upon him] said to Ali, “If Allah gives guidance to a single man through you, it is better for you than possessing red camels”. [Bukhaari 3009] [12]

Ahlus Sunnah Wal Jamaa’ah are not harmed by those who oppose them. If you are with them- all praise is due to Allah, they are pleased with this because they want good for the people. If you oppose them, you cannot harm them and due to this the Messenger [peace and blessings of Allah be upon him]said, “There will not cease to be a group of my Ummah who will be manifest upon the truth- not harmed by those who forsake them until the command of Allah comes to pass (i.e. the day of judgment) whilst they are upon the (truth)”. The one in opposition does not harm except himself. What is given consideration is not the large numbers; rather what is given consideration is to agree with the truth, even if a small number of people were upon it. And even if in some eras there is only one person (upon truth), he is the one upon truth and he is the Jamaa’ah. The Jamaa’ah does not necessitate large numbers; rather the Jamaa’ah is what is in agreement with the truth – in agreement with the Book and the Sunnah, even if those upon it are few. However, if many come together upon truth, then – all praise is due to Allaah- this is strength; but if the majority oppose it (i.e. the truth), we side with the truth even if only a few are upon it”. [13]

And Allah knows best

[1] المقالات الشرعيّة pages 14-15

[2] An Excerpt from Sharh Hadeeth Innaa Kunnaa Fee Jaahiliyyatin pages 9-12

[3] Fataawa Fadeelah Ash-Shaykh Rabee’ Al-Madkhalee (1/273)

[4] Fataawa Fadeelah Ash-Shaykh Rabee’ Al-Madkhalee (1/277)

[5] Excerpt from “Al-Ajwibah Al Mufeedah”. Question number 66. Page 162

[6] Sharh Hilyati Taalibil Ilm pages 253-254

[7] An Excerpt from “Sharh Aqeedah As-Salaf Ashaab Al-Hadeeth’ pages 301 onwards

[8] An Excerpt from “Awnul Baaree Bi-Bayaan Maa Tadammanahu Sharhus Sunnah Lil-Imaam Al-Barbahaaree”. 2/970-972]

[9] Shifaa As-Sudoor Fee Ziyaaratil Mashaahid Wal-Quboor page: 148

[10] Question number 16. Pages 28-29 in الإجابات الجلية عن القضايا المنهجية – Note: This particular excerpt is found in the second section of the book, titled: كشف الستار عما تحمله بعض الدعوات من أخطار ]

[11] Source: 1/26-27: عداء الماتريدية للعقيدة السلفية –

[12] An Excerpt from ‘I’aanah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed’ pages 97-98 Publisher: Ar-Risaalah Publishers 1st edition 1428AH (Year 2007). 

[13] An Excerpt from ( لمحة عن الفرق الضالة )– pages 14 -15