[6] O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [Deceitful Faris Attempts to Divert From The Core Issue Concerning Certain Individuals Who Ardently Support Dr. Muhammad at The Cost of The Recantation Demanded From Him]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy on him, said:
ﻭﻟﻴﺲ ﻟﻠﻤﻌﻠﻤﻴﻦ ﺃﻥ ﻳﺤﺰﺑﻮﺍ ﺍﻟﻨﺎﺱ
ﻭﻳﻔﻌﻠﻮﺍ ﻣﺎ ﻳﻠﻘﻲ ﺑﻴﻨﻬﻢ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ،
ﺑﻞ ﻳﻜﻮﻧﻮﻥ ﻣﺜﻞ ﺍﻷﺧﻮﺓ ﺍﻟﻤﺘﻌﺎﻭﻧﻴﻦ ﻋﻠﻰ
ﺍﻟﺒﺮ ﻭﺍﻟﺘﻘﻮﻱ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺈﻟﻰ
وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلا تَعَاوَنُوا عَلَى الإثْمِ وَالْعُدْوَانِ
وليس لأحد منهم أن يأخذ على أحد عهداً بموافقته على كل ما يريده وموالاة من يواليه ومعاداة من يعاديه،بل من فعل هذا كان من جنس جنكز خان وأمثاله الذين يجعلون من وافقهم صديقاً واليا، ومن خالفهم عدوَّا باغيا، بل عليهم وعلى أتباعهم عهد الله ورسوله بأن يطيعوا الله ورسوله ويفعلوا ما أمر الله ورسوله ويحرموا ما حرم الله ورسوله ويرعوا حقوق المعلمين كما أمر الله ورسوله، فإن كان أستاذ أحد مظلوماً نصره، وإن كان ظالماً لم يعاونه على الظلم بل يمنعه منه كما ثبت في الصحيح أنه قال:
(انصر أخاك ظالماً أو مظلوماً. قيل: يا رسول الله: أنصره مظلوماً فكيف أنصره ظالماً؟. قال تمنعه من الظلم فذلك نصرك إياه).
وإذا وقع بين معلم ومعلم أو تلميذ وتلميذ أو معلم وتلميذ خصومة ومشاجرة لم يجز لأحد أن يعين أحدهما حتى يعلم الحق، فلا يعاونه بجهل ولا بهوى، بل ينظر في الأمر، فإذا تبين له الحق أعان المحق منهما على المبطل سواء كان المحق من أصحابه أو أصحاب غيره، وسواء كان المبطل من أصحابه أو أصحاب غيره، فيكون المقصود عبادة الله وحده وطاعة رسوله واتباع الحق والقيام بالقسط
قال تعالى
يا أيها الذين آمنوا كونوا قوامين بالقسط شهداء لله ولو على أنفسكم أو الوالدين والأقربين، إن يكن غنياً أو فقيراً فالله أولى بهما، فلا تتبعوا الهوى أن تعدلوا وإن تلووا أو تعرضوا فإن الله كان بما تعملون خبيراً
It not allowed for educators to foster (illegal) partisanship among the people, nor to engage in actions that may incite enmity and hatred between them. Instead, they ought to be brothers, collaborating upon righteousness and piety, as Allah, The Exalted, says:
وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ
Help another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. [Al-Maa’idah. 2]
It is not permissible for any of them to receive a pledge from anyone to agree with him in everything he wants – having allegiance to the one he is allied to and enmity towards their adversaries. Whoever does this mirrors the behaviour of Genghis Khan and his ilk (in this affair), who take as loyal friends those who agree with them and the ones who oppose them as a rebellious enemy. Instead, it is obligated to them and their followers (i.e. the educators and students) to fulfil the covenant of Allah and His Messenger in obedience to Allah and His Messenger- doing what Allah and His Messenger have commanded, declaring unlawful what Allah and His Messenger have declared unlawful, and safeguarding the rights of the educators in a manner commanded by Allah and His Messenger.
Therefore, if one’s teacher is oppressed, he should help him; but should the teacher be the one perpetrating oppression, he should not help him in his act of oppression, as has been clearly articulated in the authentic books of hadeeth that the Prophet, peace and blessings of Allah be upon him, stated: “Help your brother, whether he is an oppressor or he is an oppressed one. People asked, “O Allah’s Messenger! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet said, “By preventing him from oppressing others.” [Al-Bukhaari 2444]
In the event of an argument or dispute arising between an educator and another educator, or between a student and another student, it is not permissible for anyone to help one of them until he knows the truth. Assistance should not be rendered out of ignorance or (vain) desires; rather, one examines the matter. Once the truth becomes clear, he helps the one who deserves to be helped against the one who is in error regardless of whether the one who deserves help is one’s companion or the companion of someone else, or whether the one who erred is one’s companion or the companion of someone else. Thus, the objective is only to worship Allah alone, obedience to Allah’s Messenger, adhere to truth, and establish justice. Allah, The Exalted, says:
يا أيها الذين آمنوا كونوا قوامين بالقسط شهداء لله ولو على أنفسكم أو الوالدين والأقربين، إن يكن غنياً أو فقيراً فالله أولى بهما، فلا تتبعوا الهوى أن تعدلوا وإن تلووا أو تعرضوا فإن الله كان بما تعملون خبيراً
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] [End of quote] [Majmoo Al-Fataawaa. 28/15-17] [Paraphrased]
Undoubtedly, the preceding discourse is lucid, and we beseech Allah to include us among those who steadfastly uphold justice, unyielding to fear or favouritism. The crux of the matter lies in the fact that certain individuals, such as Shaikh Sulayman Ar-Ruhayli, have chosen to openly support Dr. Muhammad Bin Hadi without any valid rationale, prompting Al-Allamah Rabee Bin Hadi Al-Mad’khali to issue a caution against him. There exists no uncertainty regarding Dr. Muhammad Bin Hadi’s situation, as he has overtly defied what is permissible and engaged in unequivocally impermissible actions by declaring Tabdee without substantiation. Similarly, there is no doubt concerning Dr. Sulayman Ar-Ruhayli’s stance, as he persistently and publicly endorses Dr. Muhammad Bin Hadi. Anyone who grasps the gravity and consequences of Dr. Muhammad’s actions will undoubtedly recognise the sound rationale behind Al-Allamah Rabee’s caution directed at those who openly endorse him. Furthermore, Shaikh Abu Iyadh has elaborated on several principles related to this issue, which can be found in the following link, commencing at the 52-minute mark: https://mixlr.com/albaseerah/showreel/narration-from-the-salaf-regarding-creed-and-methodology
Also read: Documents and Resources for Countering the Doubts of the Muṣaʿfiqah
https://www.manhaj.com/manhaj/articles/uyryh-documents-and-resources-for-countering-and-exposing-the-musafiqah.cfm
Furthermore, Shaikh Abu Iyadh presents a profound classification of individuals concerning Dr. Muhammad Bin Hadi’s Fitna. Please see the details here: https://www.manhaj.com/manhaj/assets/docs/types-of-people-mbh-fitnah.pdf
It is imperative to remain vigilant against the schemes of the duplicitous Faris, who attempts to misrepresent the situation as a conflict solely between Dr. Muhammad and Al-Allamah Rabee. [a] This portrayal is far from the truth, as we have elucidated throughout this series. The crux of the matter lies in the fact that Dr. Muhammad faced censure primarily due to his unwarranted Tabdee of those senior students of knowledge. Consequently, it is neither appropriate for Shaikh Sulayman to extend his defense of Dr. Muhammad—an action that prompted Al-Allamah Rabee to justly warn against Shaikh Sulayman for supporting an unjust figure—nor is it acceptable for the likes of the duplicitous Faris to conflate truth with falsehood in an attempt to rationalise his misleading narratives, all while promoting individuals without transparency or integrity. Thus, the only recourse left is for all parties involved to urge Dr. Muhammad to retract his erroneous tabdee and to absolve themselves from such transgressions.
In closing this article, we would like to share the exquisite advice imparted by some of the scholars of Ahlus Sunnah, including Shaikh Abdus Salam Burgess, may Allah’s mercy be upon him.
Imam Abu Bakr Ibn Al-Arabi Al-Maliki, may Allah have mercy upon him, said: Muhammad Bin Qaasim Al-Uthmaanee, may Allah have mercy upon him, told me more than once: “I arrived in Fustat one day, then I went to the gathering of Shaikh Abee Al-Fadl Al-Jawharee, may Allah have mercy upon him, and there I witnessed a statement that he uttered to the people. And that which he stated – in the first gathering when I sat with him – was that ‘The Messenger, peace and blessings of Allah be upon him, طلق – i.e. he did divorce, ظاهر – i.e. he did utter the statement to a wife, ‘You are like my mother’s back’, and آلى – i.e. he made an oath to abandon his wives for a month”.
When he (i.e. Shaikh Abee Al-Fadl Al-Jawharee) left, I followed him until I reached his house with a group of people; then he sat with us in the vestibule and acquainted them with my affair because he saw a stranger [i.e. I (Muhammad Bin Qaasim)] and did not know the person among those who came to him before. When most of them departed from him, he said to me, “I see that you are a stranger; do you have anything to say?” I said, “Yes”. He said to his companions, “Excuse him from having to speak in your presence”, so, they got up and I stayed alone with him. I said to him, “I attended your gathering today so that Allah may bless me (with some of the knowledge you possess), and I heard you say, ‘Allah’s Messenger [peace and blessings of Allah be upon him] آلى – i.e. he once made an oath to abandon his wives for a month and what you said was true; طلق – i.e. he did divorce women, and what you said was true, and you said that Allah’s Messenger, peace and blessings of Allah be upon him, ظاهر i.e. he did utter the statement to a wife, ‘You are like my mother’s back’, but this never happened and can never be correct to say that it happened because Az-Zihaar [i.e. to say to one’s wife, ‘You are like my mother’s back’ (i.e. unlawful for me to approach)] is an evil statement and false speech, and this can never be uttered by the Prophet, peace and blessings of Allah be upon him”. He hugged and kissed my forehead, and said, “I repent from this statement. May Allah reward you on my behalf as a good teacher”.
I departed from his presence, and the next day I went early to his gathering, but he was in the Central Mosque before me and was sitting on the pulpit. When I entered the Masjid and thus he saw me, he called out at the top of his voice (saying), “Welcome, my teacher. Make room for my teacher”. So, the people turned towards me and their eyes stared at me! O Abu Bakr! And you know me – meaning, he (i.e. Muhammad Bin Qaasim Al-Uthmaanee) was indicating to Ibnul Arabi about his extremely shy character because when someone greeted him by surprise, he would feel shy – due to his extreme shyness – and turned red as if his face was painted with Gulnaar (pomegranate blossom). He (i.e. Muhammad Bin Qaasim) continued, “People hastened towards me, raising their hands towards me (i.e. acknowledging me) and nudging me until I reached the pulpit, and I did not know in which part of the earth I was due to my extreme shyness (i.e. shocked), whilst the Masjid was overcrowded with people and I sweated due to shyness. Then the Shaikh turned towards the people and said to them, ‘I am your teacher and this is my teacher! Yesterday, I told you that Allah’s Messenger آلى – i.e. he once made an oath to abandon his wives for a month; طلق – i.e. he did divorce women, and ظاهر i.e. he once uttered the statement to a wife, ‘You are like my mother’s back’, and neither did a single one of you give me the correct understanding nor respond to me, but he (i.e. Muhammad Bin Qaasim) followed me to my house and said such and such to me. I repeat (i.e. right now) what took place between him and I, repent from yesterday’s statement, and return to the truth. Whoever hears it from those who were present, let him not rely on what he says, and let the one who is present convey this affair to the absent one. May Allaah reward him with good’”. Then he (i.e. Shaikh Abee Al-Fadl) started supplicating a lot and the people responded with Aameen.
Ibnul Arabi stated – after narrating this incident- “So look – may Allah have mercy upon you – at this firm adherence to the religion and an acknowledgment of the people of knowledge given by this man – whose leadership was manifest and whose worth was well known- to a stranger whom he neither knew nor where he came from! Follow his example and you’ll be led aright”. [(1)] [End of quote]
This narrative serves as a profound reminder for individuals like Dr. Muhammad, compelling them to reflect on the esteemed figures who came before us. Despite their remarkable knowledge and revered status among the populace, their profound reverence for Allah led them to humbly retract their positions in public, devoid of hesitation or fear of losing their esteemed reputation. Similarly, this should inspire individuals like the duplicitous Faris to embrace the truth rather than evade it, resorting to baseless tirades and disparaging remarks. It also demonstrates his misguided assertion that those who pursue Dr. Muhammad’s matters in a manner he disapproves are engaged in something tantamount to foolishness; rather, it is, in fact, Faris who embodies such folly by attempting to obscure the truth through his attacks. Furthermore, there exists no rationale for Shaikh Sulayman to support Dr. Muhammad. Instead, the story recounted by Abu Bakr Ibn Al-Arabi should serve as a poignant reminder for all who seek justice in this ongoing discourse.
Shaikh Abdus Salaam Burgess, may Allah have mercy upon him, said, “It is obligated to a student to recant a mistake, just as it is obligated to a teacher to return to the truth when he errs. He should not be deterred from returning to the truth upon reassessing a statement and discovering that it contradicts what is correct, as this reflects a commitment to fairness and humility. Therefore, one must adhere to what is correct, regardless of whether it is presented by someone younger or older. It is a blessing for a teacher to have a student who notifies him of his errors and guides him toward what is correct so that he does not remain in ignorance. This requires that one express gratitude to Allah, The Exalted, followed by gratitude to the individual through whom one was guided (to the truth), be it a student or another person”. [2] [End of quote]
This succinct yet impactful counsel deserves our utmost attention. Notably, the esteemed Shaikh Abdus Salaam Burgess, may Allah have mercy upon him, a cherished confidant of Dr. Muhammad Bin Hadi, held him in the highest regard, even composing a heartfelt poem in his honour. Thus, Dr. Muhammad and his loyal supporters must heed this invaluable wisdom, especially in light of the duplicitous Faris, who relentlessly seeks to exploit the shadows for his unpraiseworthy ambitions regarding this matter. There exists no justification for such endeavours, save for the pressing need to acknowledge and rectify the grave errors—specifically, the erroneous Tabdee issued by Dr. Muhammad—and to insist upon this accountability.
Imam Muhammad Ibn Saalih Al-Uthaymeen, may Allah have mercy upon him, said: It is obligated to a person to return to the truth wherever he finds it; even if it opposes his statement, he should return to (the truth) because this is nobility for him in the Sight of Allah, nobility in the eyes of the people, safer for his state of accountability and vindication, and it will not harm him. Therefore, do not think that if you abandon your statement for what is correct, this will lower your status among the people; rather, this will raise your status and people will know that you only follow the truth. As for the stubborn one- remains as he is, and rejects the truth, this is an arrogant person, and Allah’s refuge is sought. This happens to some people, even to students of knowledge, and Allah’s refuge is sought. It becomes clear to him – after discussion – regarding what is correct and that what is correct is contrary to what he said yesterday, however, he remains in his opinion. Shaytan makes him preoccupied with thinking that if returns (to what is correct), the people will denounce him and say, “This person is a yes-man who makes a different statement every day”. This (i.e. if the people were to utter this view about him) does not harm if he returns to what is correct. [(3)] [End of quote]
We remind ourselves that it does not matter who makes the truth apparent to us. Allah [The Exalted] said: [وَٱلَّذِینَ إِذَا ذُكِّرُوا۟ بِـَٔایَـٰتِ رَبِّهِمۡ لَمۡ یَخِرُّوا۟ عَلَیۡهَا صُمࣰّا وَعُمۡیَانࣰا – And those who, when they are reminded of the Signs of their Lord, fall not deaf and blind thereat]. [Surah Al-Furqan. Ayah 73]
Imam Muhammad ibn Saalih Al-Uthaymeen, may Allah have mercy upon him, commented on this Ayah: The one who gives the reminder is not made known, so it includes everyone who gives the reminder; and to show that their acceptance of the reminder is not due to the specific person who gives the reminder, because there are people who do not accept the truth except from a specific person. If it comes from another person, he does not accept it, such as what the People of the Scripture did to the Prophet [peace and blessings be upon him], and also other than them. They do not accept the truth except from a specific group or a specific person. Allah said:
[وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا الْكِتَابَ بِكُلِّ آيَةٍ مَا تَبِعُوا قِبْلَتَكَ – And even if you were to bring to the people of the Scripture (Jews and Christians) all the Signs, they would not follow your Qiblah (prayer direction)]. [Surah Al-Baqarah. Ayah 145]
So here (in this Ayah), Allah said: [إِذَا ذُكِّرُوا – And those who, when they are reminded].
The one who gives the reminder is not made known, which shows that they accept the truth because it is the truth- not due to who says it. They do not accept or reject reminder due to the specific person who gives the reminder, but rather they accept it because it is a reminder. This is the Faa’idah behind not mentioning the doer of the action (i.e. the one who gives the reminder). [(4)]
[a] A tweet revealing the duplicitous nature of Faris, who attempts to frame the basis of the affair as a problem between Dr. Muhammad and Al-Allamah Rabee Bin Hadi Al-Mad’khali.
To be continued…InShaAllah
[1]: Ahkaam Al-Qur’aan 1/248-249
[2] An Excerpt from ‘Awā’iq at-Talab pg. 52 Slightly paraphrased
[3]: Sharh Riyaadus Saaliheen 3/537. slightly paraphrased
[4] An Excerpt from “Tafseer Surah Al-Furqan2 shared by our Salafi brother Abdul Malik (Abu Zakariyyah Al-Congoli (may Allah preserve him)