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[7] O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [A question put to Faris “Everywhere I see Tabdee.”]

Written by Abdullah Jallow on . Posted in Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations.

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

قال ابن القيم: وعـلـيك بالتفصيل والتبيين فالإجمال والإطلاق دون بيان
قد أفسدا هذا الوجود وخبـطا الأذهان والآراء كل زمـان

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

“It is obligated to you to provide detailed explanations and clarifications, as generalisations and unrestricted (speech) without elaboration (clarification) have corrupted the existence and confused minds and opinions throughout all times”.

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

There has to be a detailed explanation. The one who is not proficient in giving details should keep quiet because benefit is not acquired from his speech. And every time an error occurs, its cause is due to an absence of detailed explanation regarding truth and falsehood. There has to be detailed explanation and distinction and not mix-up. Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so all of it is neither deemed to be false nor true; rather there has to be a distinction between its truth and falsehood. All of it is neither rejected nor accepted; rather a distinction is made regarding the truth and what is correct and the falsehood and error in it. And if you are not proficient in giving details, then you should not enter into this field. [1]

13th August 2024 Faris was asked:“ Everywhere I see  Tabdee”. Then Faris added: “Tabdee’ meaning Calling someone a deviant Or labeling him as a deviant”. 

Firstly, [تبديع- Tabdee] in the Arabic Language does not mean “deviant” in the English language; rather, Tabdee in the English Language means to declare someone a [مبتدع (Mubtadi)- an innovator in religious matters].  He can be excused for translating Tabdee as deviant because English is not his first language. Secondly, not every [deviant – منحرف (Munharif)]  is a [Mubtadi – innovator in religious matters]; but every Mubtadi is a Munharif. Thirdly, as for Tabdee [declaring a person a Mubtadi (an innovator in religious matters)], Al-Allamah Ubaid Bin Abdillah Al-Jabiri, may Allah have mercy upon him, was asked: “The questioner says: Assalaamu alaykum Warahmatullaahi Wabarakaatuhu. We hear a statement from some of the Mashaayihk of Ahlus Sunnah, “This man is from the people of Bidah”. Is it understood that he is a Mubtadi (an innovator) or not?

Response: What I know is that this statement holds two interpretations (applications) according to Ahlus Sunnah. The first of them, which is often intended, is that he is a Mubtadi (an innovator in religion). He is aware of the truth yet remains obstinate. He rejects (truth), but not deviation; knows the Sunnah, but refuses to follow it and follows Bidah. He practices Bidah while knowing it is Bidah. The other meaning is that this man engages in Bidah, even though he is not a Mubtadi because what we know regarding the methodology of Ahlus Sunnah Wal Jamaa’ah is that they do not declare a specific person a Mubtadi until the proofs are established against him. [2]

In addition, concerning the intricate aspects of this matter about Tabdee and the various classifications of individuals along with their errors, we present an elaborate discourse by Al-Allamah Rabee Bin Hadi, may Allah protect him, as translated by Shaikh Abu Khadeejah, may Allah protect him. https://abukhadeejah.com/shaikh-rabee-establishment-of-proof-in-declaring-a-person-to-be-an-innovator/

As we delve deeper into this matter, it is essential to address the duplicity of Faris, who must once again be held accountable for his glaring double standards. He cautions against labelling people deviant, yet readily defends Dr. Muhammad Bin Hadi, who issues the judgment of Tabdee against some senior students of knowledge, [a] and similarly excuses Shaikh Sulayman Ar-Ruhayli, who stands in defence of Dr. Muhammad. He asserts that “Anybody who claims something, he has to give us a dalil”, however, has deceitful Faris inquired of Dr. Muhammad Bin Hadi regarding the proof for the Tabdee of senior students of knowledge before offering his defense of him and his ally, Shaikh Sulayman Ar-Ruhayli? This is the sad reality of a two-faced individual, a deceiver who ultimately undermines himself through the very dishonesty he attempts to conceal. Faris exposes his absurd double standards, even as he believes he is persuading others and disseminating guidance.

In the statement it is asserted that certain individuals have labeled Shaikh Abdur Razzaaq Al-Badr as a deviant, interpreting the term “Tabdee” in this manner. However, the source of this declaration is unknown, leaving us with no obligation to delve into the issue further. Without specifying the individual or group responsible for such a claim, the discourse remains unsubstantiated. Thus, if neither the inquirer nor Faris discloses the identity of those who deem Shaikh Abdur Razzaaq deviant, it parallels the unfounded conjectures of Tommy Robinson. Concerning Abdul Aziz Farhan, we find ourselves without any information regarding his circumstances, and thus we refrain from commenting on those whose situations remain unclear to us. In contrast, the duplicitous Faris is chastised for his nonsensical ramblings, charlatanism, and ludicrous opinions—all purportedly in the service of Dawah and the defense of the truth.

In conclusion, the statement that Tabdee is seen everywhere, which was inaccurately translated as deviant, is an overstatement that lacks credible support. Unless the claimant explicitly identifies the individuals labeled as deviant and provides information, it remains merely an inflated assertion, akin to the hyperboles of Nigel Farage. However, it is imperative to emphasise that clarity is essential, a principle upheld by esteemed scholars like Al-Allamah Rabee and others, who adeptly differentiate between those who guide and those who mislead. “Classifying people according to their beliefs, religions, and characteristics —particularly in the context of rendering judgments and establishing principles—is not an innovated or a new (aspect) of knowledge; rather, it is knowledge of Al-Jarh Wat Tadeel (the science of criticism and commendation within Islam); and this practice will endure within this Ummah as long as the cycle of day and night persists. Those who endeavour to extinguish the light of this discipline for the sake of their party or out of concern for their beloved ones—individuals who have been justly criticized—are, without a doubt, misguided who lead others astray. Classifying people with discernment and truth serves as a safeguard for the religion ordained by Allah. It is a combatant among the combatants facilitated by Allah through which is repelled the distortions of those two exceed the limits, the false claims of the falsifiers, and the false interpretations of the ignorant ones; the deviations of the innovators in religious matters, the schemes of the Khawaarij, and all the (deviant) sects that arise from the Ummah of As-Saadiq Al-Ameen [the Messenger Muhammad (peace and blessings of Allah be upon him)- the truthful and trustworthy one].” [3]

———————————-

[a]

To be continued…InShaAllah.

[1] An Excerpt from “at-Ta’leeqaat Al-Mukhtasar Alaa Al-Qaseedah an-Nooniyyah” 1/216

[2] Al-Haddul Faasil Bayna Mu’aamalah Ahl As-Sunnah Wa Ahl Al-Baatil 60

[3] Tasneefun Naas page 6

[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]

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations.

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)

[5] O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [Duplicitous Faris seeks to divert attention from serious issues that are as evident as the midday sun.]

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations.

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

Faris Reminded About The Riba of The Tongue

Allah’s Messenger, peace and blessings of Allah be upon him] said, “Verily, the worst act of usury is to attack the honour of a Muslim without a just cause”. (1) Meaning: The greater in evil and the more strictly prohibited is to unleash your tongue against the honour of a Muslim by insulting him, acting haughtily towards him, and speaking ill of him through abusive language or slander. This becomes a stricter prohibition because honour is more valuable than wealth. “Without a just cause”. This shows there are instances in which it is allowed to refer to someone negatively by using language like “such and such is an oppressor or transgressor” or “such and such is an innovator (in religious affairs) and an open sinner” to warn others is allowed. (2)

This has been referred to as usury because the transgressor receives his honour and then goes above and beyond it as if he has added an increase that infringes on the boundaries concerning the honour of a Muslim, which is more valuable than his wealth. According to At-Teebee, may Allah have mercy upon him, “From the standpoint of emphasis, honour is included in the categories of wealth. Usury is classified into two types: that which is conventional and is described as what is added to debts, and that which is not unconventional, such as verbally disparaging someone’s honour.” Al-Qaadhee, may Allah have mercy upon him, said, ”Violating a Muslim’s honour means dealing with him more than he deserves of what is to be said about him, or more than is permitted to be said about him, which is why it is compared to usury and regarded as one of its types. Then it is considered to be worse because it contains more harm and is more serious in corruption”. (3)

Duplicitous Faris asserts that the matter concerning Dr Muhammad Bin Hadi “Must be buried” [a], claiming that any further pursuit in a manner he deems inappropriate is sheer folly and a manifestation of Shaytaan’s influence. [b] Nevertheless, it is undeniable that Dr Muhammad Bin Hadi has exceeded acceptable bounds in his remarks about those senior students of knowledge, labelling them with Tabdee. [c] In contrast, Faris conveniently overlooks this issue, offering ludicrous justifications and resorting to insults against those who seek transparency and fairness. Thus, one must ponder: who truly embodies the essence of dimwittedness in this situation—the advocates for justice and clarity, or Faris, who willfully ignores the glaring truth? Faris is the one embodying this characteristic in this situation, as Imam Ibn Al-Athir, may Allah have mercy upon him, said: “The essence of foolishness is placing something in an inappropriate place while being aware of its ugliness”. [An-Nihaayah 1/442]

Furthermore, the misstep of Dr Muhammad Bin Hadi, stemming from the unfounded Tabdee he has proclaimed against those senior students of knowledge, constitutes a grave act of Dhulm (oppression). It is indisputable that the cunning Faris is fully cognizant of the perils associated with such oppression. The Prophet, peace and blessings of Allah be upon him, said that Allah said: “Allah Almighty said: O My servants, I have forbidden injustice for Myself and I have forbidden it among you, so do not oppress one another”. [4] The Prophet, peace and blessings of Allah be upon him, said: “Beware of oppression, for indeed oppression will be darkness on the Day of Resurrection….” [5]

In light of the profound warnings against oppression found in these two Prophet reports, among numerous others we have not cited, one cannot help but ponder the motives of the duplicitous Faris. He insists that the matter concerning Dr Muhammad Bin Hadi “must be buried,” asserting that any pursuit of it, particularly in a manner he disapproves of, is sheer folly and a manifestation of Shaytaan’s influence. Yet, Dr. Muhammad has to retract his unfounded Tabdee, which undeniably constitutes oppression. Thus, who truly deserves the label of an airhead, engaging in a pursuit tainted by Shaytaan’s whispers? Is it those who rightfully demand Dr. Muhammad to renounce his oppressive stance, or is it Faris, who willfully deceives himself into believing that this matter is resolved? Imam An-Nawawi, may Allah have mercy upon him, said: “The reality of a fool is that he does what harms him while knowing its ugliness”. [Sharh Sahih Muslim 18/136]

In addition to speaking of others more than they merit, an act akin to usury and injustice as stated in the hadith cited at the beginning of this article, Dr. Muhammad has remained stubborn, even when faced with robust counterarguments. He has no proof to establish the Tabdee, yet continues to cling to his misconceptions. Thus, we must quote Al-Allamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee, may Allah bestow His mercy upon him, regarding the perils of persisting upon error as follows:

To oppose desires – by way of action – for the sake of the truth is a manifest affair due to the obligation and difficulty it involves, and this can be viewed from different angles: A person sees that by acknowledging the truth, it would necessitate that he has acknowledged that he was upon falsehood because a person is nurtured upon a religion, creed, school of thought or views, which he acquired from his nurturer and teacher, considers it to be the truth and followed it for a long time. Then when it becomes clear to him that (the religion, creed, view, or school of thought) is false, it becomes difficult for him to acknowledge, just like when his forefathers, ancestors or the one he follows are upon a (particular) way and its falsity is clarified for him because he sees that their deficiencies necessitate his own deficiencies, and an acknowledgement of their misguidance or errors necessitates his own.

It may be that clinging to falsehood gave him prestige, fame and a livelihood, so it becomes difficult for him to acknowledge that (what he is upon is) falsehood and thus all those benefits (i.e. the fame, prestige, livelihood etc) would disappear. It may be that a person is upon ignorance or falsehood, then another person comes along and clarifies the proofs for him, so he sees that by acknowledging such proofs, it would necessitate that he is lacking (in understanding) and that it was that person who guided him. And due to this we find that it is not difficult for some of those attributed to knowledge to acknowledge their mistakes when it becomes manifest to them in their research and studies, but it becomes difficult for them if it was others who clarified such mistakes.

When another person clarifies the truth for him, he sees that acknowledging such truth would necessitate an acknowledgement of the clarifier’s virtue, knowledge and correctness due to that clarification, and thus that becomes great in the eyes of the people and many people follow him [i.e. the person who clarified the truth]. So you will find some of those attributed to knowledge being eager to prove the mistakes of other scholars even if that is done by way of falsehood due to envy and seeking to diminish their status amongst the people. To oppose desires for the sake of the truth -in affairs of knowledge and creed- can indeed be difficult to accomplish, therefore it requires (sincere) research and contemplation. In this regard, one needs to ask the scholars and benefit from them, adhere to the fear of Allah, and seek Allah’s Tawfeeq and guidance. [6]

In light of the treacherous obstacles that hinder an individual from embracing the unveiled truth, one must ponder why the duplicitous Faris is intent on concealing the reality that Dr Muhammad has stubbornly refused to retract his erroneous Tabdee against those senior students. However, Faris asserts that his affair “Must be buried”, suggesting that any pursuit of it, in a manner he deems inappropriate, is sheer folly and a manifestation of Shaytaan’s influence. Thus, who truly deserves the label of blockhead: those who insist that Dr Muhammad renounce his misguided Tabdee and return to the path of truth, or the duplicitous Faris himself? Indeed, Faris is the fool in this specific matter! Ar-Raghib, may Allah have mercy upon him, said, “Foolishness is an individual’s failure to arrive at the correct conclusion in most instances and placing a statement in other than its appropriate place”. [Muhaadaraat al-Adbaa /25]

In conclusion, it must be made known that in essence, the heart of the matter does not revolve around Al-Allamah Rabee or Dr. Muhammad Bin Hadi; it was fundamentally about the Tabdee that Dr. Muhammad levied against certain distinguished senior students of knowledge. This prompted a rebuke from Al-Allamah Rabee, Al-Allamah Ubaid, Shakh Abdullah Al-Bukhari, and others. The duplicitous Faris endeavours to depict this situation as a quarrel between Al-Allamah Rabee and Dr. Muhammad, advocating that “It must be buried”. Such a narrative may easily mislead the naive seeker of truth into viewing it as a trivial personal dispute. Faris needs to uphold justice and sincerity in his expressions and positions. Thus, we leave him with these significant reminders by Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him:

“Allah loves speech with knowledge and justice, and to give (everything) the rights that belong to it, and to place the people in their rightful positions”. [7]

“It is well known that the mere aversion of those who disagree or the affection of those who agree does not serve as (proof) for the soundness or corruption of a statement unless it is based on guidance from Allah; rather, using it as a proof is akin to following one’s desires without guidance from Allah; for an individual’s adherence to what they desire is to accept a statement and action they love while rejecting those they hate without guidance from Allah”. [8]

“Speech about the people has to be with knowledge and justice, and not by way of ignorance and oppression”. [9]

“The one who follows the path of justice will exalt the one worthy of being exalted and he will love and ally with him; he will give the truth its due right, exalt the truth and show mercy to the creation”. [10]

———————————————————–

[a]

[b] Faris 9th August 2024 Video (1)

[c] https://www.manhaj.com/manhaj/print.cfm?uyryh

https://twitter.com/AbuIyaadSP/status/1018974451269033986/photo/1

To be continued InShaAllah

[1] Abu Daawud 4876

[2] An Excerpt from ‘Awnul Mabood Sharh Sunan Abee Daawud’ 13/152

[3] An Excerpt from ‘Mirqaatul Mafaateeh Sharh Mishkaat Al-Masaabeeh’ 8/3157

[4] Muslim 2577

[5] Muslim 2578

[6] An excerpt from ‘At-Tankeel Bimaa Fee Ta’need Al-Kawthariy Minal Baatil’ 2/180-181 with the checking of Imaam Albaanee (rahimahullaah).

[7] Majmoo Al-Fataawaa: 12/205]

[8] Majmoo Al-Fataawaa 4/189-190]

[9] Minhaajus Sunnah: 4/337]

[10] Minhaajus Sunnah: 4/544

Part 4: O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [Faris hit us and wept; preceded us and lodged a complaint]

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Sin.

https://twitter.com/AbuIyaadSP/status/1018974451269033986/photo/1

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

Abu Ad-Darda, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said: “The heaviest (deed) on the scale is good manners”.

Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:

This hadith serves as evidence regarding the virtue of good manners and the obligation to be good-mannered. The knowledge of the Shariah forms the foundation of manners. When Allah bestows knowledge of the Shariah upon an individual, it leads them towards exhibiting good manners. Consequently, a Muslim demonstrates good manners towards others through good dealings-assisting the vulnerable, honouring guests, greeting others with Salaam, imparting knowledge, and enjoining good and forbidding evil. All these are fruitful outcomes of good manners. An individual cannot exhibit good manners unless he is among those who adhere to the commands of Allah and refrain from acts of disobedience. This implies that his conduct must align with the obligations set forth by the Shariah. He fulfills Allah’s commands and is shy to fall short concerning that which Allah has commanded him. He avoids disobedience, prohibited actions, and evil deeds out of shyness before Allah and a desire to be merciful to himself, as such actions can lead to punishment in both this life and the hereafter. Furthermore, he applies this to all that Allah has commanded, steering clear of what Allah has prohibited and detested.

Being good-mannered includes:

Fulfilling Allah’s rights most perfectly, neither negligent nor exceeding the legislated boundaries of the Shariah. To exhibit good manners towards one’s family, first and foremost towards one’s wife, son, daughter, and others in the family, so that this fosters an environment of harmony, cooperation, and positive feelings among all family members, preventing any form of division or estrangement.

To exhibit good manners towards parents by being dutiful to them, refraining from being undutiful, showing compassion, and supplication for them, treating them with kindness, whether they are living or deceased, by making supplications for them, spending in charity on their behalf, and speaking of them positively.

To exhibit good manners towards extended family members from both the paternal and maternal sides. To exhibit good manners towards neighbours, regardless of whether they are Muslims or not. Neighbours have rights; a Muslim neighbour is entitled to the rights associated with both their faith and their status as a neighbour, while a relative who is also a neighbour holds three sets of rights: those of a Muslim, a neighbour, and a family member.

To exhibit good manners towards one’s companions by pleasantly speaking to them and fulfilling the rights of companionship. To exhibit good manners towards one’s Shuyookh—those Shuyookh of Ahlus Sunnah from whom knowledge is sought—by showing them respect, interacting with them kindly, and consistently supplicating for their well-being, as a teacher imparts significant benefits to their students. In contrast, regarding Ahlul Bidah Wad-Dalaal, even if some of them engage in study with others, their teachings, and learning yield no true benefit.

To exhibit good manners towards fellow students, whether in school settings, during specific gatherings, at designated lessons in the Masjid, or in any other location. An individual should embody good manners, which should be reflected in their speech, actions, interactions, and adherence to promises. This includes fostering love among one another as prescribed by Shariah and nurturing affection for one another for the sake of Allah. The significance of this noble act is highlighted in the hadith, “The heaviest thing on the scales is good manners.” This implies that good manners represent the most substantial deed in the realm of virtuous actions, as they pave the way for all commendable deeds while countering various forms of wrongdoing. And Allah knows best. [1]

Deceitful Faris stated about good manners:

Observation: O Faris! Concealing truth and then claiming to be forbearing is not commendable; rather, it is the patience in upholding the truth that deserves recognition. Imam Ahmad exemplified adherence to the truth while also demonstrating exemplary character. In contrast, you remain silent regarding the truth and claim that seeking clarification about Dr. Muhammad Bin Hadi is tantamount to foolishness. You have even suggested that engaging in this matter is influenced by Shaytaan, despite your conscious choice to avoid openly acknowledging that Dr. Muhammad has committed oppression and transgression by issuing a false Tabdee, which has been challenged and rebutted by several scholars. Nevertheless, he remains unyielding. Is it considered good manners to remain silent about the truth when you can speak? Have you not reflected on the trials that Imam Ahmad endured for advocating the truth? We should remind you of this account before sharing a link concerning Imam Ahmad’s patience. Muhammad Ibn Bandaar As-Sabbaak Al-Jurjaani, may Allah have mercy upon him, said: I said to Ahmad Ibn Hanbal, may Allah have mercy upon him: “It is difficult for me to say that this one is a weak (narrator) and that one is a liar”. Ahmad said, “If you remain silent and I remain silent, then when will the ignorant distinguish between the authentic and the flawed (narration)”. [2] Read below: https://abukhadeejah.com/benefits-in-the-manhaj-by-studying-the-life-and-legacy-of-the-imam-of-ahlus-sunnah-ahmad-ibn-hanbal-161ah-241ah/#:~:text=Imam%20Ahmad%20(rahimahull%C4%81h)%20was%20raised,him%20upon%20piety%20and%20virtue.

Deceitful Faris said:

Observation: O Faris! This assertion can be wielded for both truth and falsehood; thus, a discerning individual needs to scrutinise the reality of the one who employs it as evidence for their own stance. The basis of the rebuttals against you lies in your lack of decorum, your cunning rhetoric, and your deceit regarding the truth in the matter concerning Dr. Muhammad Bin Hadi. Consequently, this statement serves as a testament against you rather than in your favour. As Al-Allamah Zayd, may Allah bestow His mercy upon him, articulated, that good manners also entail promoting virtue and prohibiting evil. Yet, not only have you abstained from advocating for righteousness and denouncing wrongdoing in this instance, but you have also dismissed our quest for truth as folly and a manifestation of Shaytaan’s influence, even though Dr. Muhammad Bin Hadi transgressed against those senior students of knowledge, whom he unjustly labeled with a false Tabdee and has continued without remorse. Thus, you have become your own adversary through your engagement in sophistry and obfuscation. You have wronged us by equating our earnest pursuit of truth with foolishness and the whispers of Shaytaan, however, you seek to portray yourself as the victim. This behaviour is nothing short of a lamentable and desperate attempt to play the victim, as eloquently expressed by the poet.

ضربني وبكى
سبقني واشتكى

He hit me and wept; preceded me and lodged a complaint.

Many of us can easily recall the mischievous escapades of our younger siblings, who would stealthily damage our treasured possessions. When we would confront them, our parents—especially our mothers—would often swiftly reprimand us, unaware of the mischief instigated by the little one. This sibling rivalry, a playful yet irritating game, has no place in the noble pursuit of Dawah. Therefore, do not be among those who instigate trouble and then feign victimhood when justly confronted. Such behaviour is akin to dishonesty, particularly in the context of Dawah. While it is clear that your actions may be rightly condemned, you have sought to twist this rightful criticism into an undeserved rebuttal and rebuke. Allah says:

وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

And mix not truth with falsehood, nor conceal the truth while you know (the truth)].

Imaam Ibn Al-Qayyim, may Allah have mercy upon him, said: “Allah has prohibited the amalgamation of truth with falsehood, thus this leads to the obscuring of the truth. The act of blending truth with falsehood results in a situation where one may be mistaken for the other. This constitutes forgery and deception, whereby what is presented is contrary to its actual nature. Similarly, when truth is intertwined with falsehood, the perpetrator presents falsehood disguised as truth and articulates statements that possess dual interpretations—one that is accurate and another that is misleading. Consequently, the listener may be misled into believing that the speaker is conveying the accurate interpretation, while the speaker intends the corrupt meaning”. [3]

Read: Dr Muhammad Bin Hadi and the Musafiqah

https://twitter.com/AbuIyaadSP/status/1018974451269033986/photo/1

https://www.manhaj.com/manhaj/print.cfm?uyryh

In conclusion, after I shared the Rudud provided in the aforementioned links, compiled by Shaikh Abu Iyadh, may Allah protect him, Faris opted to block my Twitter account. Therefore, I have enlisted the help of a brother to share some of his tweets, ensuring that our dialogue continues until he either ceases his remarks or offers a sincere apology for deeming our pursuit of truth as foolish and a product of Shaytaan’s influence. It is indeed a paradox, as none could be more foolish and more influenced by Shaytaan than he and those who deliberately overlook the unjust Tabdee issued by Dr. Muhammad Bin Hadi, and then attempt to assign blame to the innocent.

To be continued InShaAllah

[1] An Excerpt from “at-Ta’leeqaat Al-Maleehah Alaa Al-Ahaadeeth As-Saheehah. 1/38-39

[2] Al-Kifaayah Fee Ilm Ar-Riwaayah 1/63

[3] An Excerrp from “Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim’ 1/124

Part 3: O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see! [A Brief Examination of Faris’s Main Assertions]

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Sin.

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

Allah, The Most High, says:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَاۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

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. [An-Nisaa.135]

وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

And if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do.

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

Allah, Glorified be He and free is He from all imperfections, mentions two reasons that will inevitably lead to the concealment of truth, then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. That is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, whilst something else is intended, just as the Yahood [i.e. those Yahood who disbelieved in the Prophet and hated him in Madeenah] used to distort words when giving Salaam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it. Allah, The Exalted, says: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do]. [1]

Faris stated: “You know I get asked this question a lot, and I know usually, Allahu a’lam I’m tested, I’m being tested with this question. Then I say to the brothers who still indulging in such a matter that they should fear Allah and get busy with things that are beneficial to them, yeah”

Observation: In the statement above, deceitful Faris says Allah knows best, but he believes that he is being tested! Therefore, the only thing we deduce from this is that we are all tested in one of two ways in the arena of Dawah and adherence to the religion: one may be tested and challenged while advocating for the truth, or individuals may assess someone’s position on a significant matter before accepting knowledge from them. Neither scenario poses a problem for someone who is questioned, as their ultimate aim is to uphold the truth and maintain the correct position. The challenges faced in the pursuit of Dawah are well known from the stories of the Prophets and their followers. Furthermore, we all know what is mentioned in Surah Al-Asr. We ask Allah to grant us Tawfeeq and include us among those who embody the four qualities highlighted in Surah Al-Asr. Read below:

The pinnacle of human perfection is attained through four qualities

However, what stands out most prominently in Faris’s statement is the scrutiny he faces concerning his stance on a particular issue, specifically the matter of Muhammad Bin Hadi, which will soon come to light. First, it is essential to establish that the evaluation of a teacher or caller’s reliability is a well-established principle within the Manhaj of the Salaf before one seeks knowledge from them. Imam Ibn Sirin, may Allah have mercy upon him, said: “Indeed, this knowledge is religion, so carefully consider from whom you take your religion”. [2]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: We add trustworthiness as an additional characteristic alongside proficiency because proficiency is a strength and it has to be accompanied by trustworthiness. Allah says:

إِنَّ خَيۡرَ مَنِ ٱسۡتَـٔۡجَرۡتَ ٱلۡقَوِىُّ ٱلۡأَمِينُ

Verily, the best of men for you to hire is the strong, the trustworthy.[Al-Qasas. 26]

It may be that a scholar is proficient and vast in knowledge, able to derive and explain subsidiary issues from fundamental principles, as well as categorise, distinguish, and place different subject matters in their appropriate place, but he is not trustworthy and might misguide you from where you do not know”. [3]

Thus, it is only fitting that the seekers of knowledge should be aware of the individuals they accompany or acquire their knowledge from. The poet said, “Do not ask about a man, but ask about his companion because every person guides himself by his companion”. [Al-Ibaanah 2/439] Translated by Spubs

Ibn Mas’ood said, “Indeed, a person walks along & accompanies the one whom he loves & who is like him”. [Al-Ibaanah 2/476] Translated by Spubs

Abu Dardaa said, “It is from the Fiqh (understanding of a person) that he (chooses) those whom he walks with, whom he enters upon (visits) & whom he sits with”. [Al-Ibaanah 2/477] Translated by Spubs

Al-A’mash said, “The Salaf did not used to ask anything more about a person after having asked three affairs: Who he walks with, who he enters upon (visits) & who he associates with amongst the people”. [al-Ibaanah 2/478] Translated by Spubs

Abdullah Ibn Mas’ud said, “Make consideration of the (regions of the) earth by the names given to them & make consideration of a person by his companion”. [al-Ibaanah 2/479] Translated by Spubs

Mu’aadh Bin Mu’aadh said to Yahyah Bin Sa’eed, O Abu Sa’eed! A person may hide his viewpoint from us, but will not be able to hide that in his son, or his friend or in one whom he sits with”. [Al-Ibaanah 2/437] Translated by Spubs

Thus, should the duplicitous Faris perceive himself as undergoing a trial of this nature, it may indeed serve a beneficial purpose, compelling him to embrace honesty in his declarations, associations, and deeds, particularly if he genuinely advocates for Salafiyyah. Nevertheless, upon expressing his sentiment of being tested, he requested that the brothers who continue to engage in such matters should fear Allah and focus on more beneficial pursuits. From this, we can draw several noteworthy observations as follows:

He implores those who engage in this matter to cultivate a profound reverence for Allah. It is indeed commendable that Faris encourages individuals to embrace this fear, and we should always heed such reminders. However, it is equally essential to explore the underlying principles that necessitate this fear of Allah. In this context, such reverence compels one to uphold the truth, denounce falsehood, champion what is right, and provide clarity in all matters. Dr. Muhammad Bin Hadi has overstepped by issuing a Tabdee against some senior Salafi students. Is there any alternative course of action available, other than ensuring that Dr. Muhammad publicly retracts his erroneous Tabdee? This would liberate him from the unjust burden of seeking to undermine the integrity of these senior students of knowledge, based solely on speculation, transgression, and impulsiveness. This is why Al-Allamah Rabee and Al-Allamah Ubaid reprimanded him because he has transgressed. The Prophet, peace and blessings of Allah be upon him, said: “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.” [4]

What actions is Faris undertaking to persuade Dr. Muhammad Bin Hadi to retract the erroneous Tabdee, instead of merely invoking the phrase “Fear Allah” to evade his obligations? Furthermore, there are individuals, whether through deception or naivety, who believe that Dr. Muhammad Bin Hadi’s situation is confined to a court case. In reality, the crux of the issue lies in his issuance of a false Tabdee judgment, which he has yet to revoke. This is precisely why he faced confrontation and scrutiny from Al-Allamah Rabe Bin Hadi Al-Mad’khali. Please read further below:

https://twitter.com/AbuIyaadSP/status/1018974451269033986/photo/1

https://www.manhaj.com/manhaj/print.cfm?uyryh

Beyond the mere utterance of “Fear Allah” as a means to evade his obligations, he further asserted that one should immerse oneself in pursuits that yield more benefit. Is it truly of lesser significance to investigate the matters concerning Dr. Muhammad Bin Hadi? The turmoil he has instigated has undeniably troubled the Salafiyyoon, and should we allow this misguided Tabdee to pass unchallenged, we can anticipate the emergence of another individual who will follow suit. Subsequently, we may find yet another like Faris advising others to fear Allah and focus on what is deemed more beneficial. This is the insidious manner in which the Mu’mayyi’ah gradually stifle the essence of enjoining good and prohibiting evil under the guise of unity and the pursuit of greater benefits, rather than adhering to the clear, knowledge-based guidance provided by scholars against those who err and persist in their missteps. More than two decades ago, and even at present, certain individuals have sought to dissuade others from engaging with and scrutinising the rebuttals directed at those who remain entrenched in their errors, as articulated by Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah protect him. The Shaikh said:

“The people extensively read books that contained deviant viewpoints, and the libraries were decaying and being filled with misguidance and Bidah. Nonetheless, they refrained from speaking in this manner (those who object when one seeks to acquaint himself with refutation to be upon clarity about groups and individuals). However, as people started to (follow) the teachings of Allah’s Book and the Sunnah based on the methodology of the Pious Predecessors and discovered books that warned them against Bidah and misguidance, they said, “Do not busy yourselves on these matters, do not neglect knowledge”. These refutations are part of acquiring knowledge. By Allah! To be acquainted with guidance (and distinguishing) it from misguidance, recognising good and (distinguishing it) from evil, are knowledge that will safeguard a person, as Hudhaifah, may Allah be pleased with him, said, ‘The people used to ask the Messenger about the good, but I used to ask him about the evil out of fear of falling into it’. The books of the proponents of Bidah and misguidance should be made known through the books that debunk them. Many young people were ruined when deprived of the likes of these books that protect them. These books offer a shield of protection for the youth”. [5]

Therefore, is it not essential for those who enquire to gain comprehension of the sound Manhaj position regarding the erroneous Tabdee proclaimed by Dr. Muhammad Bin Hadi? Have those scholars, Al-Allamah Rabee, Al-Allamah Ubaid, and Shaikh Abdullah Al-Bukhari, squandered their efforts in cautioning us about the perils of this misguided Tabdee? Al-Allamah Rabee Bin Hadi Al-Madkhali, may preserve him, said: “Numerous Fitan have transpired, including the fitna of the Khawaarij, the Rawaafid, and killing. Instances of deviation and misguidance have occurred, often linked to conflicts and trials concerning politics, creed, methodology, and similar matters… Therefore, during every trial, they (the scholars of Ahlus Sunnah) must openly proclaim the truth and clarify it for the people. They should distinguish – for them – between guidance and misguidance, truth and falsehood, how the people will be safeguarded from these trials, the path through which they will be saved from entering into trials and other affairs (through which) Allah guides this (victorious) group when (they) face every trial”. [6]

Then Faris stated: “This happened years ago….”

How intriguing it is that a grave error committed long ago seems to fade in importance, even while the individual responsible continues to uphold it! The controversies surrounding figures like Al-Halabi, Al-Maghrawi, Al-Maribi, Al-Hajuri, and Falih Al-Harbi may have occurred in the distant past, yet they remain subjects of scrutiny due to their unwavering adherence to their misjudgements. Similarly, those who erred centuries ago and did not retract their statements continue to face criticism, with scholars cautioning against their writings and fallacies. So, what of the individual whose erroneous stance on false Tabdee persists, with supporters still rallying to his side, while he remains unrepentant? Yet, Faris dismissively claims, “This happened years ago…” Umar Ibn Al-Khattab, may Allah be pleased with him, said: “People were (sometimes) judged by the revealing of a Divine revelation during the lifetime of Allah’s Messenger but now there is no longer any more (new revelation). Now we judge you by the deeds you practice publicly, so we will trust and favour the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, because Allah will judge him for that; but we will not trust or believe the one who presents to us an evil deed even if he claims that his intentions were good”. [7]

Imam Abdul-Azeez Bin Baaz, may Allah have mercy upon him, said: “Whoever manifests good, it will be accepted from him and a good suspicion is held about him. And if he manifests evil, it will be held against him and an evil suspicion is held about him”. [8]

Indeed, the challenges faced by others far surpass those endured by the deceitful Faris! Consider the esteemed Al-Allamah Rabee and Al-Allamah Ubaid, under whose guidance and other senior scholars Dr. Muhammad Bin Hadi flourished in his quest for knowledge. Yet, when Dr. Muhammad remained stubborn in his misguided Tabdee, they admonished him. Furthermore, what of the senior teachers at Spubs, who have been acquainted with Dr. Muhammad for an extensive period? Despite their long-standing relationship, they took it upon themselves to elucidate his situation when he continued to cling to his errors. Read below:

https://abukhadeejah.com/muhammad-hadi-allegations-and-response-of-the-major-scholars/

This is because the essence lies in the absence of unwavering loyalty to any individual; instead, the Muslim’s loyalty is solely to the truth, as articulated by Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah’s mercy be upon him:

“There is no (unrestricted or unconditional) allegiance except to Allah’s Messenger, peace and blessings of Allah 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 rather, because he is upon the truth. So we agree with him upon truth and follow a singular path in obedience to the statement of Allaah [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. We are with those who follow the straight path – a singular path that Allah, The Mighty and Majestic, has commanded us to follow and 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. As for the people, 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”. [9]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, stated: “Concerning the individual who possesses the evidence, it is incumbent to accept their speech based on adherence to Allah’s Legislation and Proofs, rather than the personality of that individual”. [10]

The Shaikh also said, “The seeker of truth is not diverted from the truth, fairness, and justice due to admiration of the big personalities and being amazed by them, for indeed the truth is more worthy to be followed. It is not permissible to drop the proofs for the sake of this or that great man. The principle of the Muslim – the unbiased one, the seeker of truth – is always: [قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ -Say, bring forth your proofs if you are truthful]. [Surah An-Nahl. Verse 64] [11]

In addition, there should be no flattery, as emphasised by Imam Ash-Shawkaanee: “We often see a man who holds a belief that aligns with truth and correctness. However, when he speaks to someone who disagrees with him- one who is inclined towards something of the innovated matters in the religion, and especially if that person holds a position of leadership or worldly wealth, not to mention a king, he agrees with him, strengthens, supports and aids him against others. The least in such circumstances is that he would hide what he believes is the truth and show contempt – in the presence of a person from whom it is neither possible to receive harm nor benefit – towards what has become clear to him is the right thing, so, what about someone from whom harm and benefit are possible? This behavior is essentially prioritising worldly things and the life of this world over the religion and the afterlife. If he observed and reflected upon what has happened to him, he would have realised that his inclination toward the (vain) desires of a man, two men, three or more individuals – among those he compliments within that gathering, conceals the truth to be in agreement with them and to gain affection, acquire their possessions, and avoid being isolated by them -is a deficiency in upholding the truth and tantamount to exalting falsehood. If it were not for the fact that these individuals hold a higher position in his eyes than the Lord, he would not have been inclined to their (vain) desires and abandoned what he knows to be what Allah wants and demands from His servants”. [12]

In conclusion, duplicitous Faris said: “This fitnah about Shaykh Muhammad bin Hadi and wallaahi this is not a subject or a topic that should be discussed publicly and especially among people or laymen or young students of knowledge. Discussing this and making you know walaa and baraa because of this matter, this is foolishness and this is from the shaytaan and this will divide the Muslims wAllahu ta’aala A’lam, get busy with what benefits you that’s better and this is not something that is beneficial and valuable.”

Observation: To begin with, is Faris feigning ignorance to the alarming extent of the Fitna surrounding Dr. Muhammad Bin Hadi and the reprehensible conduct of his fervent followers, Al-Musafiqah? Does he genuinely believe that his actions should not be scrutinised and discussed in the public sphere, although his false Tabdee unfolded before all eyes? Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: If a man commits evil openly, denouncing him openly is not tantamount to backbiting him. It is obligatory to chastise him openly with what would prevent him from (the evil), such as boycotting and other than that”. [13]

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

Response: The one giving advice does what is best. If he sees that it is more beneficial in secret, he advises secretly; if he sees that it is more beneficial to do so openly, he does so. However, if the sin is committed secretly, the advice can only be given secretly. If he knows about his brother that he sins in secret, he advises him in secret and does not expose him. But if the sin is committed openly- seen by the people, for example, a person starts drinking alcohol in a gathering, then one must denounce it openly; or if a person started calling (others) to drink alcohol or to fornicate, whilst one is present, he should say, “O my brother! This is not permissible”. [14]

Subsequently, Faris invoked “The Layman Card,” which has echoed for almost thirty years, often uttered by those who seek refuge behind it to evade accountability when confronted with the necessity of honesty. Ironically, it is these same laymen who, in the absence of clarity, become pawns in the hands of the very deceivers who insist they should remain uninvolved. Al-Allaamah Rabee Bin Haadi Al-Madkhali, may Allah preserve him, was asked, “What do you say about an individual who advises people not to listen to refutations, 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”.

Response: 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. 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 (the people) to destruction. [15]

Then Faris expressed that the matter concerning Dr. Muhammad is being transformed into a divisive issue of Walaa and Baraa, deeming such behavior as folly and a ploy of Shaytaan. He cautioned that this could lead to a rift among Muslims, urging instead a focus on pursuits that yield what is more beneficial, for such endeavours are better and more valuable!

Observation: Faris’s approach once again reminds us that it is indeed the case that when an individual consciously chooses to evade their responsibilities from the very beginning, they often resort to uttering something either malevolent or nonsensical to mask their wrongdoing. There is no doubt that this situation must be examined through the lens of love and hatred for the sake of Allah, as we detest injustice and transgression. We harbour disdain for the unfounded Tabdee made by Dr. Muhammad Bin Hadi, and we abhor his stubbornness and unwillingness to retract this falsehood. The Prophet, peace and blessings of Allah be upon him, stated: “Whoever loves for the sake of Allah, hates for the sake of Allah, gives for the sake of Allah, and withholds for the sake of Allah has perfected the faith”. [16] We ask Allah to include us among those who hate what He hates and loves what He loves Ameen.

In this context, what Faris considers to be from Shaytaan is absolutely not the case in the twinkling of an eye, rather, whoever assesses the situation honestly will discern – by the Tawfeeq of Allah – precisely between the influences of Shaytaan and the genuine emotions of love and hate. It is undoubtedly an act of Shaytaan to obscure the truth or to condone the misdeeds of Dr. Muhammad Bin Hadi, regardless of an individual’s awareness. Conversely, to reject the transgressions and obstinacy exhibited by Dr. Muhammad Bin Hadi is a manifestation of justifiable disdain. From this vantage point, Faris’s attempts to articulate his objections reveal a profound folly, as he naively seeks to label a sound pursuit and stance as misguided. Were this issue trivial, esteemed scholars and diligent senior students would not have taken the time to elucidate the matter and offer guidance on the appropriate stance to adopt.

Then Faris said that engaging in the matter in a manner he finds objectionable will lead to a rift among Muslims. To illuminate this point, we can refer to a hadith that underscores the root of the discord: it stems from Dr. Muhammad’s overstepping and his unwavering commitment to the erroneous practice of false Tabdee, thus he became the one prolonging the dispute because he refuses to abandon this sin. The Prophet, peace and blessings of Allah be upon him, said: “There are not two people who love each other for the sake of Allaah, and then they split from each other, except that it is due to a sin of one of them”.  Al-Allamah Zayd Bin Haadi Al-Mad’khali, may Allaah have mercy upon him, said: This hadith shows that to love one another- the religious and worldly benefits it contains – is legislated in the Shariah. Regarding the religious benefits of this love, (it brings about) cooperation upon righteousness and piety. As for its worldly benefits, it (results in attaining those) necessities of life that are sought after. Those who love one another are attached and remain upon that until one of them commits a sin that leads to the destruction of this legislated love- the love that was established for the sake of Allah and the sake of Islamic brotherhood. Therefore, it is a good thing that the person abandons the sin he committed, which was the cause of separation between them so that brotherhood for the sake of Allaah is restored as it was before, and so that both the religious and worldly benefits of that brotherly love can continue. The basis of the sin committed by one of them may have occurred without any external influence (i.e. it was solely the person’s fault), or it may have occurred due to tale-bearing and instigated by some of the devils amongst mankind- those who hasten to cause corruption in the earth. Loving one another for the sake of Allaah [The Mighty and Majestic] carries a reward that has been mentioned in the Shari’ah texts. Abu Hurairah [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allaah be upon him] said, “Allaah will give shade to seven on the day when there will be no shade but His”’…and amongst those people are “Two people who love each other only for the sake of Allaah and they meet and part in Allaah’s cause only”. [17]

It is this very clarity that deceitful Faris attempts to elude, resorting instead to feeble justifications to uphold his absurdities. He mistakenly believes he possesses the right to voice an opinion; however, what is truly incumbent on him is to either convey the truth or maintain silence, thereby avoiding the embarrassment of exposing his own deceitful and superficial comprehension. His misguided attempts to obscure the distinctions between virtue and vice, integrity, and falsehood, only serve to highlight his folly.

To be continued InShaAllah

This series is presented by a member of the Masjid Committee, Abdullah Jallow, yet it reflects the unified position of the entire committee against this duplicitous individual. Abdullah’s name is cited to ensure accountability for the content being shared.

[1] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. Vol 1. Page 300-303

[2] Muqaddimah Sahih Muslim 26

[3] An Excerpt from Sharh Hilyati Taalibal Ilm. page 79

[4] Sahih Al-Bukhari 2444

[5] An Excerpt from “Juhoodul Allaamah Rabee Al-Madkhali Fee Naqdi Shubuhaatil Hizbiyyeen. page 80-81

[6] An Excerpt from ‘Adh-Dharee’ah Ilaa Bayaan Maqaasid Kitaab Ash-Sharee’ah. 1/200-202

[7] Saheeh Bukhaari; Vol 3; Hadith Number:2641]
[8] An Excerpt from Al-Hulalul Ibreeziyyah Min At-Taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaariy page:397 Vol 2 footnote 1

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

[10] Majmoo 9/40) 3rd paragraph]

[11] All-Mulakh-khasul Jameel Fee Bayaani Manhaji Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87

[12] An Excerpt from Adabud Talab Wa Muntahaa Al-Adab. Pages 93-95

[13] Majmoo Al-Fataawaa 28/217

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

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

[16] Sunan Abī Dāwūd 4681

[17] Awnul Ahadis Samad Sharhu Al-Adab Al-Mufrad 1/445-446

Part 2: O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see!

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations.

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

Allah, The Most High, said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

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. [An-Nisaa.135]

وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

And if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do.

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

Allah, Glorified be He and free is He from all imperfections, mentions two reasons that will inevitably lead to the concealment of truth, then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. That is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, whilst something else is intended, just as the Yahood [i.e. those Yahood who disbelieved in the Prophet and hated him in Madeenah] used to distort words when giving Salaam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it. Allah, The Exalted, says: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do]. [1]

In his lamentable display of sophistry, Faris seeks to sidestep the core issues, striving to present himself as a paragon of balance, all in a bid to obscure the truth surrounding the issue of Dr Muhammad Bin Hadi. The duplicitous Faris stated that the young man who sought his guidance on acquiring knowledge from Muhammad Bin Hadi could not speak Arabic. Then Faris concluded his tweet with the remark: “This is a calamity.”

To begin with, which “calamity” was the duplicitous Faris alluding to? No calamity he mentions can eclipse the paramount issue that demands our full focus in this subject matter: the repercussions of the false Tabdee committed by Dr. Muhammad Bin Hadi. If Dr. Muhammad Ibn Haadi had merely labeled those senior Salafi students of knowledge as Ahlul Bidah, it would have been alarming enough to consider his stance perilous. [a] Yet, he has escalated the situation by issuing Tabdee against them, which is far more dangerous. Let us quote a few statements of the scholars regarding this matter.

Allah, The Most High, said: [ أَفَمَن زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا – Is he, then, to whom the evil of his deeds made fair seeming so that he considers it as good (equal to one who is rightly guided)?] [Surah Faatir; Ayah 8] Sa’eed Bin Jubair, may Allah have mercy upon him, said, “This was revealed concerning the people of bidah and desires”. [2]

Allah,The Most High, said: [وَلَا تَرۡكَنُوٓاْ إِلَى ٱلَّذِينَ ظَلَمُواْ فَتَمَسَّكُمُ ٱلنَّارُ -And incline not toward those who do wrong, lest the Fire should touch you]. [Surah Hud: Ayah 113]

Al-Allamah Rabee Bin Haadi Al-Mad’khali, may Allah protect him, said: The word [ظلم –wrong]  can (mean) disbelief; it can mean Bidah and it can be [فسوق i.e. sinful, immoral behaviour] because (ظلم) can apply to all (i.e. in different contexts). Therefore, we refrain from inclining towards the evildoers, the people of Bidah, the Kuffaar, the Ilmaaniyyoon, and other than them. We protect ourselves, our Aqeedah, the Imaan, and sound religion which Allah has bestowed on us”. [3]

Ahmad Ibn Sinaan Al-Qattaan, may Allah have mercy upon him, said, “There is no Mubtadi in the world except that he hates Ahlul Hadeeth, and when a man innovates (in the religion), the sweetness of hadeeth is removed from his heart”. [4]

Ibnul Jawzi, may Allah have mercy upon him, said that Abul Wafaa Ibn Aqeel Al-Faqee, may Allah have mercy upon him, said, our Shaikh Abul Fadl Al-Hamdani, may Allah have mercy upon him, said, “The Mubtadi’ah (innovators in religious affairs) in Islam and the fabricators of Hadeeth are worse than the Mulhiddoon [i.e. the heretics] because the heretics aim to corrupt Islam from the outside, whilst these (people) want to corrupt it from within. They [i.e. the innovators and the fabricators of hadeeth] are similar to the people of a country who try to corrupt its state of affairs and the heretics are similar to those who lay a siege from the outside, so the ones from within [i.e. the innovators and fabricators of hadeeth] open the fortress. Therefore, they are more harmful to Islam than those who do not (ascribe) themselves to it outwardly”. [5]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “The pious predecessors named Ahlul Bidah Wal Furqah [i.e the people of Bidah and Splitting]- those who oppose the Book and the Sunnah- Ahlul Ahwaa because they accept what they love and reject what they hate based on their desires without guidance from Allah”. [6]

Ibn Abbas, may Allah be pleased with him and his father, said, “Do not sit with the people of desires; for indeed it causes sickness of the heart”. [7]

Imam Ahmad, may Allah have mercy upon him, said, “Beware of writing down (knowledge) from one of the people of desires, be it a little or a lot”. [8]

Sa’eed Ibn Amr Al-Bardha’ee, may Allah have mercy upon him, said: I witnessed when Abu Zur’ah, may Allah have mercy upon him, was asked about Haarith Al-Muhaasibee and his books, so he said to the questioner: “Beware of these books; they are books of bidah and misguidance”. [9]

Sallaam Ibn Abee Mutee, may Allah have mercy upon him, said: A man from the people of desires said to Ayyoub As-Sakhtiyaanee, “O Abaa-Bakr! I want to ask you about some statement”, so Ayyoub walked away and started gesturing with his finger, saying, “Not even half a statement”. [10]

The above statements of the scholars contain the descriptions and treatments that a Mubtadi deserves based on the gravity of his misguidance; thus, one must question how Dr. Muhammad Bin Hadi can pass judgment of Tabdee against those senior students without an iota of evidence!  His declaration of Tabdee appears to stem from impulsiveness, oppression, and conjecture, prompting senior scholars like Al-Allamah Rabee Bin Hadi al-Mad’khali, may Allah preserve him, and Al-Allaamah Ubaid Bin Abdillaah al-Jaabiri, may Allah have mercy upon him, to counter his exaggerations. Consequently, one must ponder why Faris resorts to sophistry and diversion under the guise of unity to evade the correct stance obligated to all of us regarding this important matter. The situation surrounding Dr. Muhammad Bin Haadi is unequivocal; he has openly contravened what is permissible and engaged in manifestly unlawful actions by issuing Tabdee without evidence. Similarly, Faris’s duplicity becomes evident whenever he seeks to divert from the clear stance regarding this matter, especially since Dr. Muhammad has stubbornly maintained his stance on this Tabdee without retracting it. For further insights, one may explore the following links concerning this affair: Al-Allaamah Rabiʿ’s appeal to Shaykh Muḥammad bin Hādī for a justification of his tabdīʿ of Salafī students and shaykhs, along with a request to specifically identify the prominent scholars he accused of being “affected” and “destroyed” by the “Ṣaʿāfiqah” – a month has elapsed with no response. This reminder highlights Shaykh Rabiʿ’s inquiry into Shaykh Muḥammad bin Hādī’s tabdīʿ of Salafī students and shaykhs, seeking clarity on the major scholars he implicated, yet a month passed without an answer. Read below:

https://twitter.com/AbuIyaadSP/status/1018974451269033986/photo/1

https://twitter.com/AbuIyaadSP/status/1018974451269033986/photo/1

Indeed, we warn duplicitous Faris lest he falls into what Al-Allamah Rabee Bin Haadi al-Mad’khali observed about certain dangerous individuals: “There is one who approaches two disputing parties, leading them astray without prioritising the truth. He has a new doctrine that he perceives as balanced, yet it is falsehood and sophistry”. [11]

Therefore, it is of utmost importance to illuminate the perilous ramifications of Ibn Hadi’s erroneous Tabdee and to guide individuals back to the scholars and students of knowledge who have meticulously produced rebuttals in both the East and the West. This is the expectation placed upon Faris, should he be sincere, rather than indulging in rhetoric and sophistry. Such elucidation is what Faris ought to provide if he wishes to avert the calamity stemming from Dr. Muhammad’s misguided Tabdee. We remind him that he has not only spoken untruths but has also neglected to clarify essential matters, thus he is cautioned to avoid the fate of those who embody the traits of the the vocal and silent devils. Imam Abdul Aziz Bin Baz, may Allah’s mercy be upon him, addressed this issue as follows:

Indeed, this (i.e. speaking and silent devil) has been stated by some of the pious predecessors, not as a saying of the Prophet, peace and blessings of Allah be upon him, but as a viewpoint of certain learned individuals. They expressed that “the one who remains silent about the truth is a mute devil, while the one who speaks falsehood is a speaking devil.” Therefore, those who propagate falsehood and advocate for it are considered among the speaking devils. A person who remains silent about the truth when they have the ability to speak, who does not promote what is right or discourage what is wrong, and who fails to change what needs to be changed while having the ability to do so, is referred to as a mute devil, a type of human devil. It is the duty of a believer to denounce falsehood and advocate for what is right. If one has the ability to do this, it is obligatory, as Allah says:

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى ٱلْخَيْرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

Let there arise out of you a group of people inviting to all that is good, enjoining good and forbidding evil. And it is they who are the successful. [3:104]

  وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ [التوبة

The believers, men and women, are Auliya’ (helpers, supporters, friends, protectors) of one another, they enjoin good and forbid evil. [9:71]

The Prophet, peace and blessings of Allah be upon him, stated: When people witness wrongdoing and do not take action to change it, they risk facing Allah’s punishment”. He said: “If anyone sees something wrong, they should change it with their hand; if they are unable, then with their tongue; and if they cannot do even that, then with their heart, which is the weakest form of faith”. This is recorded in the authentic collection of Imam Muslim.

This illustrates the obligation of denouncing evil according to one’s ability: first with action, then with speech, and finally with the heart. A person who remains silent about wrongdoing while having the ability to act is akin to a mute devil. [12]

So, we wait for Faris to forsake his sophistry and unequivocally reject the erroneous Tabdee that Muhammad Bin Hadi has proclaimed against certain senior Salafi students.

As for Faris’s statement that the 19 year old enquirer could not speak Arabic, this reminds us of the mid-90s when some of the Hizbiyyoon and Mu’mayyi’ah in Manchester would often seek to belittle us, saying: “Preoccupy yourselves with what is beneficial. Maintain silence, for it is others who have elucidated the Rudud for you. Preoccupy yourself in the study of the Arabic language to form your own independent conclusions”. This psychological tactic was employed to diminish the significance of our inquiries in English, even after we had shared the comprehensive Manhaj articles produced by Shaikh Abu Talhah, may Allah have mercy upon him, and Shaikh Abu Iyaad – at www.salafipublications.com– which detailed the refutations against the hizbiyyoon and Mu’mayy’iah.

What was the true intention behind Faris’s mention of the 19-year-old’s inability to speak Arabic? Was he suggesting that the inquirer ought to master the Arabic language before engaging in such discussions? Or was it an attempt to highlight the inquirer’s lack of foundational knowledge? Did Faris aim to illustrate that those who present well-founded, evidence-based arguments regarding Muhammad Bin Hadi’s situation are merely squandering the time of this young individual? Alternatively, could it be that Faris’s comment stemmed from a momentary lapse or was it a calculated act of deceit, reminiscent of those who are cloaked in their own insecurities while claiming that they are prioritising more important matters?  We understood various issues concerning Manhaj in English from the articles at www.salafipublications.com, and by the grace of Allah, we successfully distanced ourselves from numerous obstinate individuals who clung to falsehood in the mid-90s, even before we could comprehend a single sentence in Arabic besides reciting the Qur’an.

Therefore, do not allow yourself to be misled by this deceiver, who, rather than addressing the core aspects of the discourse, resorts to presenting ambiguous matters to distract or lay the groundwork for his futile attempts to undermine the proofs that would reveal the sound stances against the Musafiqah. It is imperative that young individuals, regardless of their proficiency in Arabic, are cautioned against the proponents of Bidah, the advocates of Tamyee, and those who exaggerate in their rulings of Tabdee, such as Muhammad Bin Hadi. It is essential to keep the youth informed whenever the situation demands. Al-Allamah Rabee Bin Haadi Al-Mad’khali, may Allah preserve him, stated: “The people extensively read books that contained deviant viewpoints, and the libraries were decaying and being filled with misguidance and Bidah. Nonetheless, they refrained from speaking in this manner (those who object when one seeks to acquaint himself with refutation to be upon clarity about groups and individuals). However, as people started to (follow) the teachings of Allah’s Book and the Sunnah based on the methodology of the Pious Predecessors and discovered books that warned them against Bidah and misguidance, they said, “Do not busy yourselves on these matters, do not neglect knowledge”. These refutations are part of acquiring knowledge. By Allah! To be acquainted with guidance (and distinguishing) it from misguidance, recognising good and (distinguishing it) from evil, are knowledge that will safeguard a person, as Hudhaifah, may Allah be pleased with him, said, ‘The people used to ask the Messenger about the good, but I used to ask him about the evil out of fear of falling into it’. The books of the proponents of Bidah and misguidance should be made known through the books that debunk them. Many young people were ruined when deprived of the likes of these books that protect them. These books offer a shield of protection for the youth. [13]

[a] https://masjidfurqan.co.uk/2017/05/07/this-man-is-from-ahlul-bidah-does-this-necessitate-that-he-is-a-mubtadi/

To be continued InShaAllah

This series is presented by a member of the Masjid Committee, Abdullah Jallow, yet it reflects the unified position of the entire committee against this duplicitous individual. Abdullah’s name is cited to ensure accountability for the content being shared.

[1] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. Vol 1. Page 300-303

[2] Tafseer Al-Baghawi 3/689]

[3] An Excerpt from (الذريعة إلى بيان مقاصد كتاب الشريعة. 1/192-193. Slightly paraphrased]

[4] Aqeedatus Salaf 102

[5] Quoted by Shaikh Rabee (may Allaah preserve him) in his Book titled: Al-Mahajjah Al-Baydaa Fee Himaayati As-Sunnati Al-Gharraa’i Min Zallaati Alhlil Akh’taa Wa Zayghi Ahlil Ahwaa’ page: 47

[6] An Excerpt from Majmoo Al-Fataawaa 4/189-190

[7] Reported by Imaam Al-Aajuree in Ash-Sharee-ah: 1/453]

[8] Siyar 11/231

[9] Al-Meezaan 2/165

[10] Reported by Imaam Al-Aajuree in Ash-Sharee-ah 1/440]

[11]دحر إفتراءات p191

[12] https://binbaz.org.sa/fatwas/17956/%D9%85%D8%B9%D9%86%D9%89-%D8%A7%D9%84%D8%B3%D8%A7%D9%83%D8%AA-%D8%B9%D9%86-%D8%A7%D9%84%D8%AD%D9%82-%D8%B4%D9%8A%D8%B7%D8%A7%D9%86-%D8%A7%D8%AE%D8%B1%D8%B3#:~:text=%D8%A7%D9%84%D8%AC%D9%88%D8%A7%D8%A8%3A,%D8%A7%D9%84%D8%A8%D8%A7%D8%B7%D9%84%D8%9B%20%D9%87%D8%B0%D8%A7%20%D9%85%D9%86%20%D8%A7%D9%84%D8%B4%D9%8A%D8%A7%D8%B7%D9%8A%D9%86%20%D8%A7%D9%84%D9%86%D8%A7%D8%B7%D9%82%D9%8A%D9%86 paraphrased

[13] An Excerpt from “Juhoodul Allaamah Rabee Al-Madkhali Fee Naqdi Shubuhaatil Hizbiyyeen. page 80-81

 

 

Part 1: O Faris Al-Hammadi! The time has arrived for your deceitful and absurd statements to be unveiled for all to see!

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations.

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

Allah [The Most High] said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

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. [An-Nisaa.135]

وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

And if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do.

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

Allah, Glorified be He and free is He from all imperfections, mentions two reasons that will inevitably lead to the concealment of truth, then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. That is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, whilst something else is intended, just as the Yahood [i.e. those Yahood who disbelieved in the Prophet and hated him in Madeenah] used to distort words when giving Salaam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it. Allah, The Exalted, says: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do]. [1]

قال ابن القيم: وعـلـيك بالتفصيل والتبيين فالإجمال والإطلاق دون بيان
قد أفسدا هذا الوجود وخبـطا الأذهان والآراء كل زمـان

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

“It is obligated to you to provide detailed explanations and clarifications, as generalisations and unrestricted (speech) without elaboration (clarification) have corrupted the existence and confused minds and opinions throughout all times”.

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

There has to be a detailed explanation. The one who is not proficient in giving details should keep quiet because benefit is not acquired from his speech. And every time an error occurs, its cause is due to an absence of detailed explanation regarding truth and falsehood. There has to be detailed explanation and distinction and not mix-up. Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so all of it is neither deemed to be false nor true; rather there has to be a distinction between its truth and falsehood. All of it is neither rejected nor accepted; rather a distinction is made regarding the truth and what is correct and the falsehood and error in it. And if you are not proficient in giving details, then you should not enter into this field. [2]

Faris says: “After I finished my khutbah, a 19 year old approached me (doesn’t speak Arabic) asked me: “should we take knowledge from bin Hadi?” This is a calamity. [End of quote]

O Faris! Prior to unveiling the true nature of the impending calamity in forthcoming posts, we remind you first, drawing upon the above statements of Imam Ibn Al-Qayyim and Al-Allamah Salih Al-Fawzan, that should you possess knowledge of the truth, you must articulate it with conviction, for one must steadfastly uphold the truth. However, if you find yourself lacking in the necessary details, it would be prudent for you to remain silent, as ambiguity serves no purpose. Your assertions lack substance and credibility, particularly in the absence of supporting evidence from others, and even more so when the matter is already substantiated with clear proof. The paramount focus must be on the irrefutable evidence highlighting Dr. Muhammad Bin Hadi’s transgressions and his unwavering refusal to retract his misguided Tabdee against well-known senior Salafi students of knowledge. It is high time to abandon your unfounded arguments and frivolous statements on this matter. You have navigated the shadowy depths of this matter for far too long; now your deceit will be laid bare for all to see.

The Types of People in the Fitnah of Muḥammad Bin Hādī

https://www.manhaj.com/manhaj/assets/docs/types-of-people-mbh-fitnah.pdf
https://www.manhaj.com/manhaj/print.cfm?uyryh

To be continued…InShaAllah

This series is presented by a member of the Masjid Committee, Abdullah Jallow, yet it reflects the unified position of the entire committee against this duplicitous individual. Abdullah’s name is cited to ensure accountability for the content being shared.

[1] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. Vol 1. Page 300-303
[2] An Excerpt from “at-Ta-leeqaat Al-Mukhtasar Alaa Al-Qaseedah an-Nooniyyah” 1/216

Exercise Caution Regarding The Persuasive Yet Burdensome Speech and Its Advocates, Particularly On Social Media Platforms

Written by Abdullah Jallow on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

The Messenger, peace and blessings of Allah be upon him,  said:

إن الله يبغض البليغ من الرجال الذي يتخلل بلسانه تخلل الباقرة بلسانها

Indeed, Allah hates the eloquent one among men who moves his tongue round [within his teeth], as cattle do. [1]

Al-Allaamah Abdul Muhsin Al-Abbad, may Allaah preserve him, said: The person intended in this hadith is the one who speaks eloquently, while using obscure or ambiguous language, immerses himself in speech and burdens himself. He burdens himself in speech and utters something blameworthy. However, if this (eloquence) is not done by way of burdening oneself in speech, such as the one whom Allah has granted eloquence and he utilises it in his speech to clarify the truth, then this is not blameworthy. Allah hates the person who speaks eloquently and utters that which is blameworthy due to deliberately utilising obscure, ambiguous and burdensome speech. This person is likened to a cow that moves its tongue round when eating. It is said that a cow is not like other animals because other animals use their teeth but a cow uses its tongue. This hadith forbids the likes of this action [i.e. eloquent, burdensome speech] and the one who does so is hated by Allaah. [2]

[1] Sahih Abi Dawud 5005
[2] Explanation of Sunan Abu Dawud. Audio number 569.

Although one of his statements equates to Major Shirk, Andrew Tate is a new Muslim; therefore, any mistakes he commits ought to be corrected privately..

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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

Although one of his statements equates to Major Shirk, Andrew Tate is a new Muslim; therefore, any mistakes he commits ought to be corrected privately, in contrast to those of individuals who have been Muslims for a long time

Abee Waqid Al-Laythee, may Allah be pleased with him, said, “We went out with Allah’s Messenger, peace and blessings of Allah be upon him, to the campaign to Hunayn, while we were new converts from disbelief to (Islam). The idol worshippers had a lote tree in (whose vicinity) they used to stay and hang their weapons, and it (i.e. this lote tree) was called Dhaat Anwaat. So when we went past a tree, we said, ‘O Allah’s Messenger! Set up a Dhat Anwat for us just as they have a Dhaat Anwaat’. So Allah’s Messenger said, ‘Allah is the Greatest! This is a path that has proceeded (from the people of the past). By Allah in whose Hand my soul is! You have stated just as the children of Israel stated to Musa, ‘O Musa! Make for us an ilaahan (a god) as they have Aalihah (gods)’. He [Musa] said, ‘Verily, you are a people who know not (the Majesty and Greatness of Allah and what is obligated to you i.e. to worship none but Allah Alone, the One and the Only true God of the entire existence)'”. [Sahih at-Tirmidhi 2180]

Shaikh Abdullah Bin Abdur Rahman Abaa Batayn, may Allah have mercy upon him, said:

They (those new Muslims) did not perceive that their statement equated to the deification of others besides Allah, which contradicts the declaration, “There is no deity worthy of worship except Allah.” They affirmed that only Allah is deserving of worship and understood its significance, as they were Arabs. However, the implication of the phrase “Set up for us a Dhaat Anwaat” was obscured to them due to their recent conversion to Islam. Consequently, the Prophet remarked, “Allahu Akbar! This is a path that has been taken by those before you. By Allah, in whose Hand my soul is! You have stated just as the Children of Israel said to Musa ‘O Musa! Make for us a deity as they have deities!’ Musa responded, ‘Indeed, you are a people who know not (Allah’s Majesty and Greatness and what is obligated to you, i.e. to worship none but Him, the One and Only true God of the entire existence).’ You will follow the way of who preceded you.” If it is said, “The Prophet did not declare those new Muslims as being outside the fold of Islam”. So, we say, “This shows that an individual who makes a statement that is tantamount to disbelief or out of being ignorant of its meaning should be notified and made aware of the true meaning, and thus has not disbelieved. However, there is no doubt that if they were to regard the Dhaat Anwaat as an object of worship alongside Allah, especially after the Prophet’s disapproval, they would indeed be considered disbelievers. [1]

Shaikh Salih Aala Ash-Shaikh, may Allah preserve him, said: Those (new Muslims) expressed a desire to engage in that act of worship at a specific location to seek blessings. In response, Allah’s Messenger referred to what they sought after as worshiping another deity alongside Allah. This act they were pursuing was a potential avenue to Shirk; however, once the Messenger elucidated the matter for them, they repented and committed themselves to obedience. [2]

Shaikh Khalid Adh-Dhafiri, may Allah preserve him, stated: Ahlus Sunnah comes together based on the truth rather than merely amassing followers. The term “Tajmee” refers to the act of increasing numbers within a group or party, while “Ijtimaa” signifies unity grounded in truth, emphasising adherence to and commitment to that truth. This serves as a refutation of groups such as Ikhwan al-Muslimeen, who have their “golden principle” that “We unite on what we agree upon and excuse each other for our disagreements.” But Shaykh Uthaymeen, may Allah have mercy upon him, called this principle of theirs a “Wooden principle” because, for them, the primary objective is to gather numbers. So, how is the “principle of uniting upon truth and not numbers” illustrated in this hadith? The Prophet, peace and blessings be upon him, was en route to a military campaign; do you need numbers for a military expedition or not? However, the Prophet prioritised unity based on truth and what is pleasing to Allah. We can see that the adherents to innovation in religious matters and those driven by desires clearly oppose this principle. [3]

The evidence presented above sufficiently demonstrates that the Prophet publicly admonished the new Muslims when they made a statement that is tantamount to major Shirk. It is important to note that no Salafi scholar has labeled Andrew Tate as a disbeliever based on his statements, as the authority to make such determinations rests with the Salafi scholars. For further understanding, one should refer to the Principles of Takfeer, which outline the criteria scholars use before declaring a Muslim to be outside the fold of Islam.

http://www.salafipublications.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ09&loadpage=displaysubsection.cfm

May Allah guide Andrew’s heart to repentance Aameen.

[1] Al-Intisaar Li-Hizbil Allaahi Al-Muwahhideen 13-14. Maktabah Ibn al-Jawzee 1305AH]
[2] An Excerpt from ‘Al-Min’dhaar Fee Bayaani Katheer Minal Akhtaa Ash-Shaa’i’ah page 11
[3] Extracted from a Lesson of the Shaikh by our brother Abu Aa’isha Amjad Khan, may Allah preserve him.

Why Has Andrew Tate Received Public Advice From Salafi Teachers Rather Than Private One?

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Worship - 'Ibaadah'.

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

Umar Ibn Abdul Azeez, may Allah have mercy upon him, said: “Whoever advises his brother to rectify matters related to his religion and gives him insight into a worldly affair of his, indeed he has perfected their relationship and fulfilled his obligation towards him. [1]

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:  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 is) 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 and false courtesy. An-Naseehah is obligatory, even though its obligation varies, and its opposite is Al-Ghish (deception). [2]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: If a man commits evil openly, denouncing him openly is not tantamount to backbiting him. It is obligatory to chastise him openly with what would prevent him from (the evil), such as boycotting and other than that”. [3]

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

Response: The one giving advice does what is best. If he sees that it is more beneficial in secret, he advises secretly; if he sees that it is more beneficial to do so openly, he does so. However, if the sin is committed secretly, the advice can only be given secretly. If he knows about his brother that he sins in secret, he advises him in secret and does not expose him. But if the sin is committed openly- seen by the people, for example, a person starts drinking alcohol in a gathering, then one must denounce it openly; or if a person started calling (others) to drink alcohol or to fornicate, whilst one is present, he should say, “O my brother! This is not permissible”. [4]

Listen below:

https://www.salafisounds.com/the-religion-is-sincere-advice-by-abu-iyaad-amjad-rafiq/

[1] Tarikh At-Tabari 6/572]
[2] Ir’shaad As-Saariy Fee Sharhis Sunnati Lil-Barbahaaree. Pages 157-158
[3] Majmoo Al-Fataawaa 28/217
[4] Majallah Al-Islaah. (Number 17/241). Date: 23/6/1993