[9] O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [Brother, did you advise Faris privately prior to rebuking him?]

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

Al-Allaamah Muqbil Bin Haadee Al-Waadi’ee, may Allah have mercy upon him, was asked: “What is the difference between criticism and advice?”

Response: The difference between criticism and advice is that advice can be in private between the one advising and the one being advised, and it can be with gentleness and mildness. 

فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ 

And speak to him (i.e. Fir’awn) mildly, perhaps he may accept admonition or fear Allah]. [Taa Haa. 44]

As for criticism, it can be recorded in books and mentioned in councils (sittings), and our predecessors, may Allah have mercy on them, combined between the two. Imam Adh-Dhahabi, may Allah have mercy upon him, said, “Ratan, and who is Ratan? (i.e. Ratan Bin Abdillah Al-Hindi)? A liar amongst the big liars who claimed that he accompanied the Prophet after six years has elapsed”.

Imam Ash-Shafi’ee said, may Allāh have mercy upon him, said: “The narration on the authority of Haram Bin Uthman is Haraam (forbidden)”.

When Suwayd Bin Sa’eed narrated, “He who is infatuated, abstains, conceals (his infatuation) and then dies, he dies as a martyr”, Yahya Bin Ma’een said, “If I had a horse and a spear, I would have carried out a military expedition against Suwayd”.

Aban Ibn Abi Ayyash was a Zahid, a devout worshipper, and a virtuous person, but he used to mix up in his transmission of hadith. Shu’bah was asked to refrain from (speaking) about Aban Ibn Abi Ayyash, so he said, “I will see (or wait)”. Then he advised him saying, “Indeed, (this affair is) religion, I can’t except to speak about Aban Ibn Abi Ayyash”. (1)

Imam Al-Albaanee, may Allah have mercy upon him, was asked: The statement of some people or the stipulation of some of them is that it is more correct that advice must be given before refutations are printed- a copy must be sent to the one refuted so that it can be looked into. They say this is from the methodology of the pious predecessors.

Response: This is not a prerequisite, but if feasible and it is hoped that affinity would be established through this approach – to avoid publicising the matter, then it is undoubtedly a good thing. However, as for making it a prerequisite first and foremost, and a general prerequisite, there is no wisdom in this at all. As we all know, people are like the gold and silver mines, therefore, if you are aware that someone is aligned with us on the right path and is receptive to advice, then you write to him without exposing their mistakes. From your perspective, this is considered beneficial. However, it is important to note that this is not a prerequisite, and even if it were, it would be practically impossible to fully implement. How would you obtain their contact information and establish correspondence? Moreover, can you guarantee a response from them? These aspects are purely speculative. Fulfilling this condition is extremely challenging, hence it is not regarded as a prerequisite. [2]

Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, was asked, “When should advice be given in private or openly?”

Response: The person giving advice does what is best. If he determines that it is more beneficial to advise discreetly, they do so secretly. Conversely, if he believes it is more beneficial to offer advice openly, he does so openly. However, if the sin occurs in secret, the advice can only be given privately. If he is aware of his brother’s sins in secret, he offers advice in secret and does not expose him. On the other hand, if the sin is committed openly and witnessed by others, such as someone consuming alcohol at a gathering, it is necessary to openly express disapproval. Similarly, if someone encourages others to engage in alcohol consumption or to fornicate, he should address them by saying, “O my brother! This behaviour is not permissible. [3]

Al-Allamah Rabee Bin Haadi Al-Mad’khali, may Allah preserve him, was asked: “Our Shaikh, one of the affairs that have become circulated and have aroused an intense feeling among the Salafis, is that there are people who claim that advice is obligatory before warning. Is there a statement you can give in this matter?”

Response: I answered this question before – may Allah bless you. We have been put to trial with these types of affairs, so you find a person spreading falsehoods, lies, and slander against others- both about individuals and in general; and if you give him advice or (respond with) criticism or something, he says, “Why did they not warn me, why did they not advise me, and why did they not explain to me”. Corrupt excuses. We seek from these people to repent to Allah and return to the truth with complete good manners and humility, and to leave such excuses. Assume that this one made a mistake and did not speak, and did not advise you, then (still) return to the truth and reprimand him thereafter. As for spreading (trouble) amongst the people and persisting in your falsehood and mistakes, and saying, “They did not do and they did”, this is empty talk. It is obligated to a believer to return to Allah (in obedience, repentance, etc). You publish your mistakes in books, tapes, etc. If you hid your mistakes and committed them in the darkness of your house – (known only to) you and Allah, then this person discovers you, he would have advised you – between you and him. As for disseminating your statements and (publicising) deeds in the world, then someone comes and publishes- meaning, replies to you (or rebuts you), there is nothing wrong with this -May Allah bless you. Leave these excuses that (arise) from many of the people of falsehood who are rebellious in falsehood and stubbornness. [4]

Faris has taken to social media with an unrestrained fervour, expressing his opinions without a hint of trepidation or discretion for quite some time. This prompted us to address some of his doubts, deceptions, insults, and misrepresentations outlined in posts 1 to 8. The insights shared by the senior scholars are more than sufficient for those genuinely seeking clarity, while they serve as a harsh reality check for those attempting to dilute the sound methodology surrounding this issue. Had Faris chosen to keep his misguided notions to himself, we would have offered him counsel in private. However, his belief in the validity of his erroneous views, which he feels compelled him to broadcast publicly, warrants nothing less than a public admonishment.

To be continued…InShaAllah

[1] Ghaarah Al-Ashritah 1/71

[2] Silsilah Al-Hudaa Wan-Noor. Number 63

[3] Majallah Al-Islaah. (Number 17/241). Date: 23/6/1993

[4]https://rabee.net/alfatawi/%D8%B4%D9%8A%D8%AE%D9%86%D8%A7-%D9%85%D9%86-%D8%A7%D9%84%D8%A3%D9%85%D9%88%D8%B1-%D8%A7%D9%84%D8%AA%D9%8A-%D8%B5%D8%A7%D8%B1%D8%AA-%D8%AA%D8%B1%D9%88%D8%AC-%D9%88%D8%B5%D8%A7%D8%B1%D8%AA-%D8%B9%D8%B7/